The Avenging of

the Apostles:
A Commentary
on Revelation,
by Arthur M. Ogden
Reviewed by Kenneth L. Gent!)', Jr., Th.D.
Introductory Issues
The evangelical world suffers
from a dearlh of good
commentaries on Revelation.
There are a number of quality
commentaries available that are
helpful on technical and
historical matters. But for the
most part modern commentaries
are encumbered by a refusal to
take seriously the first three
verses in Revelation. That is,
they are reluctant to consider the
utility of the evangelical preterist
approach to this great prophetic
work. Oftentimes that reluctance
is based on erroneously
equating preterism with
liberalism, due to the
widespread employment of a
liberal preteristic methodology.
Arthur M. Ogden has
published a useful commentary
that gives practically a
verse-by-verse exposition of
Revelation. All the verses of
Revelation are included in the
text in bold type, which is quite
helpful. A key ingredient in any
adequate commentary on
Revelation is abundant
references to Scripture passages.
Ogden has a good number of
serviceable collections of
Scripture references at important
sections in Revelation. I am
finnly convinced that two key
matters could overcome the
evangelical resistance to
preterism: (1) A careful
consideration of Rev. 1:1-3; and
(2) a comparison of Revelation's
statements with Scripture
elsewhere (rather than with the
newspaper).
The author presents an
evangelical preterist approach
and, quite naturally, adopts an
early date of composition: A.D.
65-66 (pp. 23, 120). Both of
these issues are essential to
grasping the specific message of
Revelation. (Although Ogden
seems a little confused about the
term "preterist," unnecessarily
suggesting that his view is both
"historical and preterist," p. 6).
Additional commitments of
major consequence by the
author include an orthodox
approach to a future Second
Advent of Christ Cpo 104) and
identifying the Harlot as first
century Jerusalem (pp. 106fO.
Consequently, he sees
Revelation -- as Ogden's title
suggests -- prophesying the
destruction of Jerusalem, rather
than Jerusalem and Rome (pp.
101-106). (Although he does
allow some references beyond
A.D. 70, pp. 11, 263, 357). I am
finnly convinced of tilis and am
glad to see him argue the point,
which is a debated position
among evangelical preterists.
His introduction provides a
good deal of helpful back-
ground material (ninety- seven
pages!). Background matter is
probably more necessary for the
Book of Revelation than for any
other book of Sctipture. He
gives brief studies of significant
biblical passages that come to
bear upon the interpretation of
Revelation, passages in Daniel,
Zechariah, Matthew 24, and
others. He holds that all of
Matthew 24 is fulfilled pre-A.D.
70 (p. 69), which view I believe
to be patently erroneous, and
even dangerously so. Not all of
his background studies are
found in the introduction,
however. For instance, a survey
of the history of the Roman
Republic and early-imperial
Rome and the relationship of
Rome to Israel is proVided on
pages 75-93.
I was greatly disappointed,
though, with his use of sources:
except for Josephus his original
source referencing is sparse. He
too often tends to use secondary
sources (e.g., pp. 9, 10, 12, 15,
etc.). Sometimes he uses almost
no sources at all: for example,
regarding the prevalence of
emperor worship (pp. 10-11);
his brief aSsertion (which is
correct, but unproven) that 666
represents the name of Nero
Caesar (absolutely no
documentation or explanation is
offered, p. 288); and more. He
has only 296 footnotes in 451
pages oftext!
Interpretive Issues
He holds another minority
viewpoint, with which I agree:
the reference to "tlle Lord's day"
in Rev. 1:9 speaks of "the Day of
the Lord," rather than the
weekly recurring sabbatll. A few
older commentators adopted
that interpretation, but it is rare
to find a modern commentator
holding to it.
Ogden structures his actual
commentary around four basic
sections: the first one, of course,
is the letters to the Seven
Churches. The last one, quite
naturally, deals with the "New
Jerusalem." TIle intervening two
are what he calls the "heavenly
apocalypse" (Rev. 4-11) and the
"earthly apocalypse" (Rev.
12-20). Both the heavenly and
earthly apocalypse sections
focus on the judgment of
April, 1995 t- THE COUNSEL of Chalcedon t- 11
Jerusalem, but from different
vantage points, as indicated in
Ogden's titles. In the heavenly
apocalypse section Ogden argues
that there is presented the Old
Testament throne scene (Rev. 4)
and the New Testament throne
scene (Rev. 5).
His last breakdown - New
Testament/Old Testament-
evidences one of the major
problems with Ogden's theological
system: antinomianism. He holds
to a radical discontinuity between
the Old and New Testaments, as is
evident in a number of places in
his work: "Through the means of
the siege of Jerusalem the practice
of the Law and the Prophets would
cease. They would die never to be
practiced again. When the daily
sacrifice ceased in 70 A.D., the
Law and the Prophets were dead"
(p.253).
Although The Avenging of
the Apostles has much to assist
the student in the study of
Revelation, the reader should be
forewarned of the semi-pelagian
theology that crops up frequently.
Ogden is a minister in the church
of Christ and does not hide that
lamentable. fact.. We see this in ... his
sacramentalism (baptism by
immersion is absolutely necessary
for salvation, p. 103, 108, 156, 293,
390, 399), perfectionism (p. 166),
defectability (p. 167, 359, 391),
universal atonement (p. 188, 376),
works righteousness (p. 365, 391,
399), (implied) church of
Christ-only salvation (p. 388), and
antinomianism (pp. 252-253,260).
He also holds to eschatological
pessimism (related to the existence
of the Soviet Union [when Ogden
wrotel, which might presage
Satan's lOOSing, p. 363). other such
non-Reconstructionist matters crop
up frequently.
Regarding certain (unusual to
me) positions argued by Ogden,
note the following: Julius Caesar is
the rider on the white horse (p.
196); I hold that it is Vespasian.
Ogden backs Revelation up into
the Old Testament in some places.
The 144,000 represent
pre-cross saints ofIsraei (p. 213). I
believe they are Jewish War era
Christian Jews.
The Beast is Vespasian (p. 331).
No comment!
The thousand years begin with
the fall of Rome (p. 357-358). I
hold that it begins with Christ's
first century ministry, beginning
with his earthly labor and being
demonstrated in the destruction of
Jerusalem.
The first resurrection is "the
resurrection of the righteous soul
on the other side of death as it is
raised a soul in Paradise" (p. 360).
I hold the historic amillenniall
postmillennial view: it represents
salvation, which is a "passing from
death unto life."
There are places where I
suspect contradictions occur. For
instance, on page 58 Ogden
argues ofDanlel 9:27 "reference to
cessation of the sacrifices and
oblations is not to their offering
but to the ceasing of their
acceptability." But on page 200 he
Wrifeso("fue coiitmuaiion of tIie .....
daily sacrifices in Jerusalem until
the time appointed for them to
cease (cf. Dan. 9:26-28).
Concluding Remarks
The illustrations in the book are
too cartoonish and detract from
the serious nature of the study.
One of them even has the fourth
bowl of wrath poured on people
in modern dress (p. 314)! The
"Earth Beast" looks like an
out-an-out joke.
With the reservations indicated
above, I nevertheless found
Ogden's work helpful in a number
of places. Keeping in mind the
matters noted in this review, you
might find the book to be
beneficial in a number of places in
Revelation.O
12 'I' THE COUNSEL of Chalcedon 'I' April, 1995
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