The figure of the slain Lamb itself pictures the fact of the atoning significance of the death, but does not give us a definite theory regarding it. It is not certain whether the Paschal lamb is in mind (Kx 12»''-, 1 Co 5'), or Is 53' (as probably in Jn l'-'-*'). The vicariousness of Christ's death is not indicated, and the contact with St. Paul's thought at this point seems formal rather than real.
(c) The ChristUin life. — The divergence of the thought of our book from St. Paul becomes still more evident when we note that the white gar- ments which the redceiiied wear signify moral purity (3* "). It is the duty of the Chiistian Church to array itself in white. The fine linen, bright and pure, is tlie righteous deeds of the saints (It)'). Such raiment can be, as it were, bought of Christ (3'*), or given (6" 19") ; but its possession is evidently regarded more from the moral than from the ritual iHiint of view. There is no such rellexiou upon the relation of gift and duty in the Christian life as in St. Paul ; but by the .side of prai.se for redemption by Christ's blood, is an almost legalistic conception of salvation by works. In the letters, works are required by 01 irist ('2=- »• '»■"•»' 31- '■'■»•'» cf. 14'3 18" 20"- '=• '» 2-1". Ilnll/iiiann). They are IIU works (2"), the keeping of His Mords or commandi
364 REVELATION, BOOK OF
EEVELATIOX, BOOK OF
(39), as well as God's words (1»- » 12" 14" 20*), of ivliich Jesus is a witness (1' 3'*). To keep God's com- mands is to keep the testimony of Jesus (P- * 12" 19'" 20*) or His faith [U^). Pure morals (2"- *> 3* 14*-») and a pure worship {2^*-^ W^"- 14*'-) are enjoined, over against heathen influence ; and, to keep these in such a time, patience, endurance, fidelity were tlie most needed virtues. ' The patience and the f aitli of tlie saints ' ( 13'") are closely related virtues. That faith and patience alike mean fidelity is evident (2" 14'- 2^"" 17''"'). They were most mani- fest in martyrdom. As Christ, through the shed- ding of His blood, proved Himself a 'faithful witness,' and attained as a reward His place of power, so Christians gain the highest glory through a martyr death. Its power as an e.\ample is one of the clearest interpretations given by our author to Christ's death (see 7'* 12" 3-' 20*«). The point of view of reward is that from which salvation is predominantly regarded (2" etc., 'to him that overcometh,' ll'« 22'- 7'*").
vi. Relation of Rev. to other NT Books. — 1. St. Paul. — The question in what relation the Christology and Soteriology of Rev. stand to Paulinism is one to whicli a confident answer is impossible until we know better how to answer the questions both of source and of influence with reference to St. Paul's thought at these points. If St. Paul is the author of the ' higher Christology,' Rev. must be under his influence, and certainly the expression 'the firstborn from tlie dead' (P) suggests Col 1" (cf. 1 Co IS-*), though liousset believes that Ps 89^ (LXX) accounts for it. To the same verse. Col 1" (cf. v."), the e.xpression ' the beginning of the creation of God,' points (3'^). Yet these parallels are far from conclusive. IJoth St. Paul and Rev. exalt Christ above angels as a reward for His earthly life and death (Ph 2''-, Rev 5'"'-).
If St. Pavl was the first to connect the forgiveness of sin with the death of Christ, the thought of Rev. is in some sense due to him ; but St. Paul's origin- ality at this point is an open question (1 Co 15'- "), and the elFect of the death of Christ is here described in a wholly un-Pauline way. Again, the univer- sality of the gospel owed most to the championship of St. Paul, but Weizsacker is justified in saying that in Rev. Judaism has become uuiversalistic and free from law, not in the Pauline way, but in a way of its own. The thought of Rev 5' is that of Eph 2'^ but dependence is not evident.
There are many points of contact between the two writers in eschatology, but none that cannot be explained from the common basis of Jewish and primitive Christian conceptions. It is not probable that we are to infer from Rev 7''' II''" an expectation like St. Paul's of the final repent- ance and salvation of the Jewish people (Ro 11-'') ; it is, however, possible. St. Paul expects a literal renewal of the world (Ro 8'*■-^ cf. Rev 21') ; also (before this?) an interregnum of Christ (1 Co 15-') when He and His (6^- ') will overcome all powers hostile to God (Rev 20''-') ; the last foe to be destroyed is death (1 Co 15=", Rev 20'*). It is a striking fact that while the literalness of these expectations is not to be questioned in St. Paul's case, in Rev. we feel ourselves to be everywhere on the border line between fact and figure. None of these parallels is so striking as the contrast between St. Paul's attitude towards Rome and that of Revelation (Ro 13'-', 2 Th 2'). Even at thU point, however, we cannot think of an intentional polemic against St. Paul. Antichrist has taken on a Roman mstead of a Jewish character by the course of events. The cllbrt of Baur and Volkmar to prove the presence of ttn anti-Pauline polemic in the book cannot be regarded as successful. The Christianity of the John of KeT. La neither national nor legal in a