This book, one of a number of books that Jon Paulien has published on the Book of Revelation, is concise and quite helpful, providing an excellent survey of the subject in four parts. Daniel and Revelation are important for Adventists. Therefore, works dealing with these apocalyptic books are not only needed but appreciated.

The author begins with principles of interpretation, very crucial now since all kinds of fanciful interpretations are found among church members and even some Adventist pastors. The suggested biblical controls are much needed. Paulien discusses preterism, futurism—which is a major problem in certain sectors of the church—idealism, and historicism. He favors historicism because it corresponds with the intention and text of Revelation. In chapter two, seven keys for interpreting the Apocalypse are presented. But later chapters also describe other devices helpful for interpretation of the book (e.g., “duodirectionality,” 58-61).

Beginning in Part Two, Paulien surveys and summarizes the major visions of Revelation. Although covering the entire Apocalypse, rather than providing a commentary Paulien points to major themes and developments in Revelation. This is very important because, in a commentary’s attention to details, the broad perspective can easily be lost sight of. Paulien’s charts are very useful with the possible exception of the table on p. 104, which could cause confusion if the columns are understood as being parallel. This book is pleasant to read and contains some fresh insights, for example, the suggestion that Rev 3:20 prepares not only for chapter 4 but for the entire vision of the seals.

Paulien allows for a historical application of the seven churches and lists not just four but twelve characteristics of the remnant. His description of the three end-time confederacies, which he calls “the Saints,” “Secular forces,” and “Religious forces” adds clarity to Revelation’s depiction of end-time events. His treatment of the Millennium, following a premillennial approach argued from within Revelation itself, is also very helpful.

Apart from the book’s many positive features, there are some debatable issues and shortcomings:

1. The large print makes the book very readable for the elderly, but is not so necessary for the average reader and wastes spaces that could have been used to explain some subjects more fully. For instance, the discussion of the new heaven and the new earth in Revelation 21-22 takes up only a page and a half.

2. The chart on p. 116 contains an unfortunate typographical error: “Judiasm” appears in large, bold print rather than “Judaism.”

3. The author finds that Christianity, Judaism, and Islam combine to comprise the full truth of the remnant (115-117), but this only works, for example, by limiting (somewhat) Christianity to gospel, grace, and Jesus— which would seem to be an oversimplification of history. Strong eschatological concerns were present not just in Islam but also throughout Christian history. The same could be said about the law and the Sabbath: they were not the sole possession of Judaism.

4. The “kings from the east” (Rev 16:12) are only understood by some Adventist expositors as Jesus and his chosen followers (131-132); others understand them as Jesus and his heavenly host. A reference might have been helpful here, or at least a further explanation, because the author’s approach seems to suggest that the “chosen followers” liberate themselves from evil powers.

5. While the Old Testament background for the term “abyss” is explored (146-147), the potentially useful New Testament usage is not.

6. Most serious to this reviewer is the application of literary genres by the author to various parts of Revelation. To call the message to the seven churches “prophetic letters” (90) may be fine. But to distinguish the literary genre of the seven seals from the “historical apocalyptic” of the seven trumpets (91), making them “a form of classical prophecy” that “can be applied to more than one situation” (90-91), could be quite problematic, destroying recapitulation in the first part of Revelation to some extent as well as its historicist interpretation. In addition, the term “historical apocalyptic” implies that there is another form of apocalyptic literature, e.g., “mystical apocalyptic.” Here the question must be raised, as to whether subcategories of genres are really necessary and contribute to the understanding of Revelation or simply burden the reader unduly.

Having mentioned some debatable areas, it must nevertheless be stated that apart from these issues the book is extremely helpful. Paulien correctly points out that the emphasis of Revelation falls not on the political and/or military sphere but on the spiritual realm. Its center is Jesus, His cross, and His ministry for His people. The conclusion summarizes Revelation’s main concern in eight, valuable, down-to-earth lessons that we as God’s people are asked to take seriously and live accordingly.