As a specific way of interpreting the seven Messages of Revelation 2 and 3, scholars accept the importance of the self-identifications of Christ in these Messages. Little or (in the case of some of the self-identifications) no research has, however, been done on the coherence of the self - identification with the rest of the pericope. In the present article an attempt is made to define this coherence in the Message to Smyma (Revelation 2:8-11). In the article it is argued that coherence exists on three levels, namely coherence of thought structure, coherence of theme, and coherence of content. The conclusion arrived at points to the fact that a valid interpretation of the Messages cannot be made without taking this coherence into consideration.

Decor or context? The utilisation of socio-historic data in the interpretation of a New Testament text for the preaching and pastorate, illustrated with First Peter The article proposes, from a reformed perspective, a method for the valid utilisation of the socio-historic data of a New Testament book in the process of interpretation. Firstly a synoptic indication of the difference between a "background" and a "context" approach is given, as well as of a socio-historic and the socio-scientific approach, and of an emic and an etic approach, in each case motivating the choice for a specific approach. The sources for the determination of the sociohistoric context of the New Testament are indicated, and the preference for literary sources motivated. The theological perspective from which the utilisation is done, is defined, specifically the relation between the Bible text and other sources, in the light of Articles 2-7 of the Belgic Confession. The preferred view of text and society is given, as well as the reasons for the preference in each case. All of this is done, using First Peter as illustration.

The time-orientedness of the Bible, and reading the Bible ethically: response to the article by Gerrie Snyman The Editorial Board of “In die Skriflig” has requested Prof. Fika J. van Rensburg to respond to the article by Prof. Gerrie Snyman (“Homosexuality and time-orientedness: an ethic of reading the Bible?”; p. 715-744 in this edition). Prof. Snyman is critical of the discourse on homosexuality in the Reformed Churches in South Africa, as i.a. verbalised by Prof. Van Rensburg’s view that the pronouncement of the Biblical text on homosexuality is a matter of principle and not a cultural prescription bounded by time. Snyman (2006:718) is of the opinion that the criteria Van Rensburg uses to establish whether Scripture portions are time orientated and/or time bound, have no logic to it, but that it reveals clear ideological preferences. In his response Prof. Van Rensburg does not respond to Snyman’s argument point by point, but gives a systematic presentation of how he would like to see Reformed theologians establish whether a Scripture portion is time- oriented or time-bound. This he does methodologically and theoretically, as well as practically, at each point indicating how he agrees with or differs from Snyman.

The eschatology of 1 Peter: hope and vindication for visiting and resident strangers The addressees of 1 Peter were living in an unfriendly environ-ment. They were aliens and strangers, probably not only because of their Christian faith, but mainly because they were not citizens of the areas they lived in. Their alien status con-tributed considerably to their special situation, and this is the context within which the eschatology of 1 Peter is constructed. This article presents a working definition of eschatology. Then it constructs the life situation of the addressees. The eschato-logical utterances are identified and categorised, and the argument of 1 Peter is briefly constructed. The eschatological utterances are then interpreted. Finally the eschatology of 1 Peter is concluded and summarised.

The chequered path of the development of theological training in the Apostolic Faith Mission of South Africa (AFM of SA) started with animosity towards any form of training in favour of the presumed equipment provided by the anointment with the Spirit. Later it led to recognition of the need for better training in the form of Bible school equipment for ministering in assemblies. Finally, the need for proper theological training was acknowledged. The composition of the church’s membership and the way it was treated by other denominations influenced the way the Pentecostal Movement defined its stance towards theological training. In this article the AFM of SA’s journey and development of its viewpoint towards theological training will be discussed.Keywords: Theological training, AFM of SA, Bible school, Auckland Park Theological Seminary, North-West University