We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
What are some of the most important things that Christians can be doing in 2009?
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
What is your view of Christmas?
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
In these tough economic times are you doing anything differently? Do you have any suggestions about how to be a better steward/ess?
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today: choose one or both.
What are you thankful for?
Do you think that low self-esteem and poor self-identity seem all too prominent in Christians and if so, why?
In these last pages of The Blue Parakeet: Rethinking How You Read the Bible, Scot re-emphasizes the central importance in Bible reading: to follow and live the story, remembering that it is God who has graciously given it to us. We are to love God and others. So be discerning and be led. The Spirit of God is active in helping us.
It is highly important today that Christians learn how to better read and live the Bible. Scot McKnight's writing is well informed, insightful, articulate, and down to earth, and these are just a few thoughts that come to mind when describing this excellent book. Highly recommended.
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
What role, if any, does self deception still play in the Christian life?
Scot, in these chapters of his fine new book The Blue Parakeet: Rethinking How You Read the Bible works out in practice what he developed in the early part of the book. His focus of discernment is on women in church ministries today. Chapter 11 discusses the Bible and women. Chapter 12 centers on women in the OT and chapter 13 on women in the NT. In the last two chapters, 14 and 15, he deals with some blue parakeets, controversial passages (1 Cor 14 and 1 Tim 2) related to the issue of women leading and teaching. He argues the Pauline emphasis is not on what women cannot do, but on what they must do – learn. “In the Bible, women did learn and did teach” (204). There is no reason, in his opinion, that women should not be teaching in church ministries today.
Scot pleads that his readers not silence blue parakeets. Some say, “We know what women did in the Bible, but that’s not for today!” (204) But is this biblical? Not in Scot’s view. He encourages a post-Pentecost reading of the Bible that allows for an expansion of ministries from Pentecost on. Some will ask, “Why do you think we can expand the ministries of women?” Response. “Very simply: The plot of the Bible, the story of the Bible, and the behavior of women in that Plot and Story reveal to me an increasing expansion of women in church ministries” (204). He points out that many of the cultural restrictions in place during biblical times are no longer the same now. Therefore, we should not limit the ministries of women to the particularity of those cultural contexts, however, he is clear that men and women need to carefully assess the cultural contexts (examples: Asian, Muslim, and Western) and discern what’s appropriate in and for them.
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
What does it mean to be human?
The Blue Parakeet: Rethinking How You Read the Bible is Scot's excellent new book. For anyone who is interested in getting to know God and the Bible better, this book will be very helpful.
“Why do we not follow the Bible sometimes?” Scot continues in chapter 10 with discernment and the question about why we apply some of the Bible and Jesus’ teachings and not the rest. How do we decide? Surely, not all of the Bible or Jesus’ teachings are gray and there is much that is black and white, including Scot’s examples of murder, spousal abuse, or selling one’s children. Scot’s concern is with areas where discernment is at work. Discernment is not neat and tidy and it can be quite messy to attempt to understand the Bible and how it applies in many situations. Scot mentions a few areas, including divorce and remarriage, cosmology, and the death penalty. He draws no conclusions on these issues, but stresses the importance of adopting and adapting, as he claims the Bible itself does. We are called to learn the plot and enter the story in order to listen to God in the best way possible.
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
Do faith and doubt both have a place in Christian spirituality?
In chapters 6-8 of The Blue Parakeet: Rethinking How You Read the Bible, Scot alerted us to the fact that listening is crucial to good Bible reading. But that’s just the first step. The process of listening must lead to the reality of loving God and doing God’s word. The aim is not just to be informed about the Bible, but to know and love God, practice good works, and love one another. If that’s not happening, our Bible reading has gone astray and needs to change.
These next two chapters (9-10) highlight the need for discernment as to how to apply the Bible to our lives today. How do most of us read Leviticus 19? Scot contends that we probably don’t often keep many of the commands of this chapter. For what reason? You get the picture.
Is it the same for Jesus’ teaching? That was then, this is now? Scot wants to point out that Christians then and now have been pickers and choosers as to which parts of the Bible apply in a particular context – no one takes everything in Jesus’ teaching or the Bible literally. But Scot argues, if that’s the case, and we’re already discerning about application, we need to be more aware of what we’re doing.
Scot then takes three relevant examples (disciple’s prayer, conversion, and ethics) from Jesus’ teaching in order to show that we don’t apply everything he is commanding. If this is true, it should cause us to seriously reflect on and be conscious of how we're reading the Bible.
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
Do you think there’s a place for the self in Christian spirituality?
As Scot mentioned in chapter 6 of his book The Blue Parakeet: Rethinking How You Read the Bible listening is crucial to relating to God. And that’s what we want to do when reading the Bible: relate to God. The Bible is full of examples of the importance of listening and what happens when we do and don’t. In chapter 7 Scot highlights this and elaborates on how essential this is. Listening is an art that we hopefully get better and better at, and not worse.
Chapter 8 stresses that the aim of listening to the Bible is to love God and each other. This, according to Scot, is the Bible’s main message. We are often given or taught information about the Bible, but this usually doesn’t lead to transformation or the missional path. Biblical facts are important, but doing something with them is crucial – God wants his people to be equipped for every good work. To listen missionally is to be hooked up into and with those who have come before us. This is a process of listening and learning. We have to be willing to be challenged with what Scot calls the “so what?” in order to move to the “so that” we do good works and love God and others.
Scot’s book, The Blue Parakeet: Rethinking How You Read the Bible is an essential book for our times and well worth reading. Highly recommended.
In chapter 6 one of the key points Scot makes is that we are to have a relationship to God, not just the text. The authoritative approach to the Bible often creates an unnecessary distance. There is more to reading the Bible than submitting to its authority – there is to be a personal relationship between us and God. Scot prefers to focus on a relational approach where God and the Bible are kept distinct. God is more, far more, than the book.
This approach asserts that the Bible is God’s written communication. We are not only to love God, but to listen to his words. These words are interconnected with each other and invite us to enter into the God’s big story. God wants us to know him, not just the Bible.
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
Why are many Christians so good at shooting their wounded?
If you want help in understanding today’s world and how to read the book of Revelation in light of it, pick up a copy of my Living Apocalypse: A Revelation Reader and A Guide for the Perplexed (Amazon; Barnes & Noble; or bookstores) for yourself or someone you think might benefit from a close analysis of this important and timely book of the Bible.
In chapter 4 of McKnight’s The Blue Parakeet: Rethinking How You Read the Bible, Scot highlights the primary importance of context when it comes to reading the Bible as story.
Some passages, for example, are considered important for then and not for now so it’s important to get the context. Scot points out the issue of charging interest and how it is conveniently overlooked. Most of us ignore the OT command found in Leviticus 25:35-38. That was then and this is now, Scot suggests, are seven words that “are the secret to reading the Bible.” Reading the Bible as story will help us discern between then and now. We have to go backward to go forward. Context. Acts 7 is a good example. Stephen recounts the story of Israel and how it opens onto the story of Jesus the Messiah.
Scot stresses the importance of reading the Bible as a whole. Seeking to master one writer or one part will end up distorting the whole and we need the whole. God reveals himself in language, and for Scot this was profoundly important to understand. Language has a context and God speaks through different contexts and different writers in a variety of ways that are all pertinent to the big story.
Playing off Wikipedia, Scot coins the term wiki-stories. What he means is that the Bible often presents a new version of an old story and that as readers it will help if we’re attuned to these multiple wiki-stories and how they find a place in the larger picture of what God is doing.
Turning to chapter 5, Scot proposes that the plot of the wiki-stories can be expressed in five themes:
Creating Eikons - Genesis 1-2
Cracked Eikons - Genesis 3-11
Covenant Community – Genesis 12 to Malachi
Christ the Perfect Eikon redeems – Matthew to Revelation 20
Consummation – Revalation 21-23
Scot elaborates on all these themes in interesting and provocative ways that tie them together into the whole story of the Bible.
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
What are your thoughts on the global economic bailouts?
What is the Bible? Scot answer’s this question in his new book The Blue Parakeet: Rethinking How You Read the Bible. Scot puts forward the proposal, in chapter 3, that the Bible is story. It has a plot, and a beginning, middle, and end. As readers we need to be drawn into God’s great plot, and to be refreshed and renewed by participating and finding our place in the story ourselves. Getting into the Bible is like going on an interesting adventure. But participation and adventure carry with them a need for rigor, which in turn begins to get tough on our tendencies to take short cuts to achieve our own ends of having the Bible speak to us. As shortcuts in other areas of life, such as getting healthy and losing weight usually fail, so too taking short cuts when reading the Bible will deprive us of the real and living spiritual health we need.
While all short cuts are detrimental for good Bible reading, and there are many that could be mentioned, Scot points out five ways that we reduce the Bible and turn it into:
A collection of laws – no dancing, drinking, or films
A series of blessings and promises – these are fantastic and reliable, but can lead to false optimism – things do go wrong and some days are a catastrophe
A set of mirrors and inkblots – the Bible says what we desire it to and we impose and project ourselves upon it and smother its story replacing it with our own
A mixture of puzzle pieces – we put all the pieces together and have the puzzle completely figured out
A choosing of masters – deciding on a master, such as Paul or Jesus, and then reading the whole Bible through one or the other’s point of view
If short cuts will fail us, what might a long detour for learning to read the Bible as story look like? See the next post.
In chapter two of Scot McKnight’s new book The Blue Parakeet: Rethinking How You Read the Bible we read about a blue parakeet among sparrows. Bizarre? This story of backyard birdwatching gives Scot an analogy with what he calls blue parakeet passages in the Bible. Passages like these are those that stand out and cause us to query: does this passage apply today? What happens to us when we encounter difficult parts of the Bible? How do we read them/it?
Although there are many ways to read the Bible, Scot explores three:
Reading to Retrieve; Reading through Tradition; Reading with Tradition.
1) Reading to retrieve attempts to mine the days of old for today. But Scot points out that there is often no one to one correspondence between the biblical times and our own. The apostle Paul, already in the NT is adapting, (Jew to Jew, Gentile to Gentile), without abandoning the truth of God’s revelation. We, like Paul, have to find ways to adopt and adapt. Scot clearly warns that culture must not dictate as the gospel truths are transcultural. Yet, we have to work out these truths in our own day.
2) Reading through tradition asserts that, while it is important to learn to read the Bible oneself, the Bible must be understood in the wider context of the creeds of the church. This is fine, as long as it doesn’t turn into an inflexible traditionalism that Scot points out, ends up usurping biblical authority.
3) Reading with tradition claims that it is crucial to neither ignore nor idolize tradition. This requires a motion of going back and coming forward at the same time.
This chapter closes with a confession. Scot’s desire to master the Bible and to put it into nice comfortable system backfired. He was attempting to control the blue parakeets, rather than learning to listen to them. His plea is that we join him in listening to the Bible and his hope is that it comes to life for us, as it has for him, in relevant and dynamic ways that can be lived out.
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
Do you read the days in Genesis 1 as literal twenty four hour days?
The first two chapters of Scot McKnight’s new book The Blue Parakeet: Rethinking How You Read the Bible give a user friendly introduction to some of the key questions and issues concerning reading the Bible today.
Let’s start with chapter 1.
Scot begins with a recounting of his passion for Bible reading, which eventually raised the question of saying and doing. He realized this: Christians don’t always do what they say. Many Christians say they believe everything the Bible says and therefore do whatever it says, but this is a fallacy. Scot perceived there was a lot of picking and choosing going on and rightly flags this as a problem. He gives, out of the many he could mention, five examples of what the Bible seems to say, yet some Christians do not always do: keep the Sabbath, tithe, wash feet, express charismatic gifts, and share possessions. Pickers and choosers take what they want and leave the rest to the side. Add to this the disputed issues of Calvinism, war, evolution, etc. and we’re faced with the crucial question of how we are to live the Bible today. Scot honestly points out that this question causes him some discomfort and discontent, as it should for us all who take the Bible seriously. Applying the Bible today is an arduous, but worthwhile task. However, we need to face up to the problem of picking and choosing, while we focus on the question of how to read and live the Bible.
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
How would you define home?
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
Why is a shame based identity so detrimental to the Christian life?
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
Who, in your opinion, is the most radical OT prophet and why?
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
Why is living so unlike telling? Or is it?
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
Do you see any analogies between learning to ride a bicycle and learning to trust God?
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
Are we left powerless to talk about truth in the face of seemingly endless interpretations?
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
Why do you think, in Genesis 2, it was not good for man to be alone?
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
If Christianity is true, why are so many churches empty?
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
Do you think the end of the world is close at hand?
Everybody is interested in the subject of the end of the world. As any internet search engine will show, there is an astronomical number of entries on this topic. Curiosity drives us towards seeking to understand what the future holds for ourselves and the world, and there is definitely no shortage of books, websites, or blogs that attempt to predict it for us.
We live in a world where wars and rumors of wars proliferate, the threat of nuclear devastation and climate calamities multiply, genocide and racism flourish, and dictators dominate and destroy their people; meanwhile peace, progress, technology, and prosperity seem to steam ahead in a basically unperturbed manner. Furthermore, today we face the risk of a financial meltdown, are plagued by a massive housing crisis, and continue to be enslaved to spiraling oil prices.
For many people these pervasive tendencies are an indication that we are living in the last days. Time is running out and the denouement is at hand. How are we to respond? What is our part in the unfolding story? We desperately long to see ahead to next week, to next year, and eventually to where our final destiny lies, as the reality of death looms over us all. We all want to know if the world will ever end and what will happen to us if it does?
The book of Revelation offers acute and compelling responses to the previous questions, as well raising a host of others. This remarkable text contains mysterious codes, highly symbolic imagery, significant turning points in time, shifts of historical perspective, and a mixture of heavenly and earthly visions that saturate the landscape of life and death. What might these have to do with the future of the world and our ultimate destiny?
Revelation announces that the age-long battle between good and evil is headed for a vital showdown and that God is and will be victorious as history is brought to a close. When it all comes down, and it will, we need to know whose side we’re on. This means there are many important questions to be asking ourselves including: Who are we following? How are we living? And where, if anywhere, is the world going?
Several years ago, someone once told me that Saddam Hussein was the antichrist and that the end of the world was at hand. There was another prediction circulating around at roughly the same time when Europe moved towards unification—the European Community was the beast. This new organization of countries was assumed to be a clear sign of the fulfillment of the end times. These sorts of preposterous predictions have side-tracked readers and not helped us better understand or live out the truth of Revelation, this relevant, frightening, and crucial part of the Scripture.
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
What translation of the Bible do you use and why?
For the next few weeks I'll be posting on Revelation 2:1-3:22 - the Seven Letters to the Churches - out of my new book Living Apocalypse: A Revelation Reader and A Guide for the Perplexed.
The Letter to Laodicea (3:14-22)
Introduction
Laodicea was one of the wealthiest cities of its day. An example of the city’s immense wealth was the city’s refusal, after almost complete destruction by earthquake, of imperial aid to rebuild; they could afford to do it themselves. This city was known for its banks, its wool and textile industry which produced a special black wool, and for its medical school which developed an ear ointment and an eye salve.
Despite all its wealth, Laodicea was not completely self-sufficient. It seems that because of its location, the city was dependent on others for its water. The water was piped in through an aqueduct system that was fairly efficient for its day, but the quality of some of the water was less than desirable. As we study the letter it is important to keep these details in mind.
Text
(14) In the salutation of this letter we have the usual identification of the speaker. The speaker’s description is not as clearly connected to chapter 1, as it is in all the previous letters, but there is an allusion to 1:2 that is not to be missed.
The words here are, “Amen, the faithful and true witness, the ruler of God’s creation.” The application of the word ‘Amen’ to Christ signifies that he, as God in the Old Testament, is trustworthy and completely reliable. ‘Faithful and true witness’ seems to re-enforce this contrast between Christ and the Laodecian church. The last phrase, “the ruler or beginning of God’s creation” has a close connection with Colossians 1:15-18. We have clear evidence that the Laodicean church, located about ten miles from Colossae, had read the letter addressed to the Colossians (Col. 4:16). The concern in both Paul’s hymn and the phrase here is to emphasize Christ’s lordship over all. Christ is the Amen, the faithful and true witness, and Lord over all creation.
(15) As in all the other letters it is made clear that the risen Christ knows the deeds of the church in Laodicea. In this case, there is no particular fault-finding in relationship to pagan activity as in some of the previous letters. Rather, the grievance is that the Laodiceans are neither hot nor cold; the desire is that they be one or the other.
This terminology brings us back to the water supply, or lack thereof, at Laodicea. In the introduction we noted that Laodicea was dependent on others for its water. There were two prominent sources or types of water in close proximity—that of Hierapolis, which was hot and medicinal, and that of Colossae which was cold and pure.
(16) The Laodicean church, because it is lukewarm is about to literally be vomited (a violent metaphor) out of Christ’s mouth. It is important to realize that both hot and cold are a contrast to lukewarm, but not to each other! Hot and cold then are not positive and negative descriptions, but both are positive in regard to what the church’s works should be. It is often thought that hot means ‘going all out for the Lord’ or a full commitment, while cold means, ‘no passion for the Lord’
or no commitment. If this is the case, the question we’re faced with is why Christ would approve of no commitment at all?
The fact of the matter is the church’s works are neither hot in a healing sense, nor cold in a spiritual sense. The church is clearly unproductive, and therefore Christ is about to vomit them out of his mouth. They are being called to accountability for their lack of works and it is in this sense that Christ wishes they were hot or cold, either one will do, but sadly they are lukewarm and therefore distasteful to him.
(17-18) The distinction between hot or cold, and lukewarm shares a contrast with presuming to be rich and truly being rich. Verse 17 shows something of the Laodicean lukewarmness and this may have accounted for their lack of Christian work. They have lost the ability to be self critical and therefore have a distorted view of themselves in relation to Christ.
The solution to this problem is to buy, metaphorically, from Christ true riches: gold that has been refined and made pure, white clothes of righteousness to cover their nakedness, and eye salve so they might see. This solution refers to the local banking center, wool industry, and medical school aiming to touch the Laodiceans where they live and to give them a new view of themselves.
(19) A principle occurring many times in scripture is that rebuking, confrontation, and discipline are expressions of Christ’s love. In light of this, Christians are to repent—a one time act—that turns them back in the right direction, and to continually be passionate in following in the footsteps of the crucified and risen One.
(20) The flip side of the love mentioned in verse 19 is demonstrated by this same Christ who is willing to stand at the gate and knock, awaiting a response from the one who hears his voice. Christ standing at the gate is not a threat, but a promise.
No doubt this imagery would have jolted the church. Its city entrances and exits were sealed by gates denying entrance to potential adversaries. Christ stands at the gate knocking, awaiting a welcome response. If anyone hears his voice and opens the gate he assures them that his or her hospitality will not be abused or taken advantage of, as might be the case with corrupt Roman officials.
The crucified and risen One still passionately cares for the Laodicean church in spite of its lukewarm state. He loves it enough to confront it, call for its repentance, and to promise anyone who invites him in a renewed experience of intimate community.
Perhaps, in the b part of this verse there is an allusion to the future messianic banquet where those from all tribes and nations will sit with the Messiah and share a meal. If so, this is in the present, a foretaste of the future where the future breaks into the present through the intimacy of sharing a meal together with Christ. This reality of active community should grow greater and greater in its intensity as we realize ‘the presence of the future’ in each of our lives and in the world in which we live.
(21-22) The future is promised to anyone who overcomes. As Christ overcame and sat with his Father on his throne, so all who overcome will share in this victory and rule. “Let anyone who has an ear listen to what the Spirit says to the churches.”
For the next few weeks I'll be posting on Revelation 2:1-3:22 - the Seven Letters to the Churches - out of my new book Living Apocalypse: A Revelation Reader and A Guide for the Perplexed.
The Letter to Philadelphia (3:7-13)
Introduction
Philadelphia was a smaller and more recently developed city than any of the other seven cities addressed in these letters. Because of its location it is often called the ‘gateway to the East.’ It was a fairly rich city with much productive agricultural land and some industry.
Although destroyed by an earthquake, as was much of the region surrounding it in 17 CE, it was quickly rebuilt through imperial aid and its people remained loyal to the emperor. Temples dedicated to the imperial cult as well as many pagan gods were in prominence and Christians in this city were in a similar situation to the others John has already addressed.
Text
(7) The words of this letter are from “he who is holy and true.” The risen Christ, as in the previous letters, addresses the church. Christ himself is called the Holy One. This was a common title used for God in the Old Testament and here it affirms Christ’s deity. He is also the True One, an affirmation of his complete reliability. The One who is holy and true holds the key of David. What he opens no one can shut and what he shuts no one can open. This is a loose reference to Isaiah
22:22-25 and is likely to refer to the fact that Christ, who is holy and true, exercises authority over whoever enters the new Jerusalem, the proverbial dwelling place of God. We may also have a polemic against the Jews who were persecuting Christians in Philadelphia and seemingly attempting to exclude them from the household of God.
(8) As for the church at Philadelphia, we again have the statement that Christ is completely aware of its works. Similar to the letter to Smyrna, he doesn’t have anything against believers here. The threat facing these churches in both letters is external, not internal. Both receive praise, not accusation.
The “open door” in verse 8, is likely to be a kind of parenthesis on the assessment of the church. It assures the Philadelphian Christians of Christ’s absolute authority over entrance to heavenly Jerusalem in spite of their present rejection by the Jews. At the same time, it may also have been intended to encourage them to continue in missionary efforts, both in Philadelphia and other regions. Christ knows they are weak, but that in the midst of this they have not rejected his word, nor renounced his name, therefore he encourages them.
Let us think of ourselves in this context. In our own weakness we too must hold on to Christ’s word and to his name. Even though we are weak (though usually not as a direct result of persecution), it is essential to realize that strength comes through holding on to Christ in these situations. The Philadelphians are an excellent example of Christians holding on, gritting it out, and standing firm in spite of having little strength.
(9) This reference to the Jews is similar to that which is in the letter to Smyrna. In both letters there is a conflict between those who are the people of God, namely the church, and those who claim to be the people of God, the Jews. Remember, in the New Testament a true Jew is a Christian. Those who claim to be Jews in this passage and are not are those who are not Christians. They are Jews in a physical sense, but not in a spiritual sense and will eventually acknowledge that Christians are the true people of God. Instead of all the nations coming to the feet of the Jews (Isa. 49:22-23), here we have a reversal of this prophecy in the sense that it is the nation of Israel—the physical descendents of Abraham—who now will come to realize that true Israel is the church, which Christ loves.
(10) Since they have held steadfast, the Philadelphian Christians are to be spared from the impending trial that is to come. “Those who live on the earth” is a phrase that is used many times in the Apocalypse to speak of those who are enemies of Christ and the church (6:10, 8:13, 11:10, 13:8). The coming hour of trial is to be a test of those who are not Christians. Yes, Christians will be persecuted and even martyred before Christ returns, but ultimately they are to be spared the wrath of God as he begins to destroy Satan. Christians are ultimately assured they will be spiritually protected through all that takes place.
(11) Another central motif that returns throughout the book is the
promise: “I am coming soon.” Christ will return with power and glory to complete his redeeming work and to consummate the rule of God, a rule which began in a unique way with his first coming. ‘Soon’ refers to a prophetic view of salvation history. In the b part of verse 11 they are again instructed to hold on (a present imperative) to what they have. In this case, the instruction is probably a reference to keeping Christ’s word, not denying his name and remaining steadfast. In other words, they are to hold fast to the integrity of their Christian lives so that no one will seduce or lure them away from victory.
(12-13) The one who overcomes will be given a secure place in the New Jerusalem. Philadelphia, remember, was located on ground that could not be trusted. Earthquakes forced people to abandon parts of the town and to live in outlying areas. The promise of a sure place in God’s presence would have brought great assurance and it should continue to do for us in our present circumstances. Christ additionally promises to write the name of his God, his God’s city, and his own new name on those who overcome. To have the name of God written on them shows that they ‘belong’ to God. The city, the New Jerusalem, written on them aims to show that they have citizenship in God’s city. Having Christ’s new name written on them infers seeing him in the fullness of who he is and this speaks of the special relationship of anyone who overcomes and the Christ who overcame. “Let anyone who has an ear listen to what the Spirit says to the churches.”
For the next few weeks I'll be posting on Revelation 2:1-3:22 - the Seven Letters to the Churches - out of my new book Living Apocalypse: A Revelation Reader and A Guide for the Perplexed.
The Letter to Sardis (3:1-6)
Introduction
This ancient city was built on a steep hill and was known for its past wealth and commerce. In Sardis there were temples dedicated to Artemis and to Cybele, a goddess thought to have the power to bring the dead to life.
A secluded city, Sardis tended to lack vigilance as it was twice captured by enemies for failing to post guards at the city walls, an interesting parallel to the problem in the church. Seclusion often produces complacency, just as embracing the world produces compromise.
Many churches today are similar to this city. Attempts to seclude and separate proliferate, while there is a wholesale failure to post guards at hearts, minds and imaginations, which are deeply entrenched in worldly ways.
Text
(1-3) These words are spoken by the One who has the ‘seven spirits of God.’ This phrase, as understood back in 1:4, symbolizes the Holy Spirit (see also Zech. 4:1-10; Rev. 5:6). The seven stars are the angels of the seven churches (see 1:20).
The risen Christ knows the deeds of the church in Sardis. Their reputation is one of being alive, but in reality the community is dead. There may have been some evidence of life, but in verses 2-3 they are told with five imperatives that it is not sufficient. They were commanded to “Be watchful,” “strengthen what remains,” “remember what was received and heard,” “keep it,” and “repent.” Their lives were characterized by a lack of completion, constantly falling short of full commitment and vigilance. They needed to turn from their complacency and re-orient their lives.
If the church at Sardis is not watchful they are warned that Christ will come to them in judgement. This probably should be thought of as present judgement, even though ‘the thief coming’ is a reference to final judgement in several contexts. Often in the Apocalypse this kind of language can refer to a visitation of judgement in the present, typologically prefiguring the final judgement. In any case, the second coming will come whether the church is watchful or not, and this seems to confirm the previous interpretation of a present judgment in this context.
(4) The word used here is ‘yet’ or ‘nevertheless.’ This time it is not an introduction to what Christ has against the church, but rather an affirmation that there are some in the church who have not accommodated to the general laxness regarding pagan attitudes, lifestyles, and the church’s half-hearted commitment to Christ. Those who have not adopted this way of life, but have held on to Christ wholeheartedly will walk with him dressed in white, a reference to those justified. Following the crucified and risen One is a task and joy that demands loyalty and faithfulness. “For they are worthy” refers to their justification through the work of Christ and to the fact that they have not done anything to jeopardize that position.
(5-6) There are three promises to those who overcome. First, they are promised to be dressed in white, or ‘justified’ before God (7:9, 10, 13-17). Second, the ones who overcome are never to be blotted out of the book of life; in other words, he/she has everlasting life. Third, is the promise that Christ will acknowledge their names before his Father and the angels. “Let anyone who has an ear listen to what the Spirit says to the churches.”
Summary
The fourth and fifth letters to the churches in 2:18-3:6 have been analysed. Both letters, as in all the previous ones, affirm the speaker as Christ. In the letter to Thyatira he is described as the Son of God “whose eyes are like blazing fire and whose feet are like burnished bronze.” He commends the church for her works, love, faith, and perseverance. However, there were some who were compromising with false teachings to the extent that Christ announces his imminent judgement if they do not repent. He instructs those who haven’t compromised to hold on to what they have until he comes. The one who overcomes and does the works of Christ will be given a share of his authority over the nations.
The second letter is to Sardis. In this letter Christ is described as the holder of the seven spirits of God and the seven stars, both of which are referred to in chapter 1. Again, the presence of the risen Christ is emphasized in his words, “I know your deeds.” Apparently the church at Sardis had a fine external reputation for being alive, but Christ says that in reality it is dead. They are admonished to, “Be watchful, strengthen what remains, remember what was received and heard, keep it and repent.” They too are warned that if they are not watchful Christ will come to them in judgement. However, there are some in Sardis who have not fallen into complacency and away from commitment. They will walk with the risen Christ. Anyone who overcomes is promised everlasting life and acknowledgement by Christ before his Father.
For the next few weeks I'll be posting on Revelation 2:1-3:22 - the Seven Letters to the Churches - out of my new book Living Apocalypse: A Revelation Reader and A Guide for the Perplexed.
The Letter to Thyatira (2:18-29)
Introduction
Thyatira was the least known and least remarkable of all the cities in the letters. The city was rather plain, not having the visual splendor or character of the others. The words of the letter are addressed to a developing church in a growing city, neither of which had gained the prominence of Ephesus.
We learn from the ancient inscriptions that Thyatira was a manufacturing center comprising wool and garment workers, potters, dyers, tanners, and bronze smiths. From these inscriptions we also learn that trade guilds, or what we might today call trade unions, were set up for the craftspeople. These guilds played a major role in the life of the city.
Trade was so important to the Thyatirans that they even had their own god, Tyrimnos, who was a provider and advocate for the city trades. Some coins manufactured here had this god pictured on them. Tyrimnos is represented as grasping the emperor’s hand, while other coins celebrate the deification of the emperor Domitian’s son, portraying him seated on a globe surrounded by seven stars.
Because of such strong Roman influences, we again need to be aware of the activity of the imperial cult in this city. The Thyatiran Christians were exposed to an organized paganism which impinged on their lives in many ways.
John writes to assure them and to warn them about the dangers of succumbing to these influences. The words of the victorious Christ show he is the true patron of the church and its work. He is the ‘Son of God’ arrayed with notably very similar characteristics as the carefully refined metal produced in the furnaces of their city.
As we look at the letter in more detail, keep this introduction to the local context in mind as it will be helpful, even essential, to understanding the text. We will see that a raised awareness of environmental particulars provides a useful picture for relevant theological application that holds true for our own contexts and situations. Whenever we can have pertinent background information about a city, its people, and culture it will enhance and enrich our interpretation of the text.
Text
(18) The title, ‘the Son of God’ appears here for the first and only time in the Apocalypse. The Son of God stands in stark contrast to the local deities and the Roman emperor. He is the crucified and risen One, the true and only Son of God. The eyes of blazing fire and the feet of burnished bronze no doubt carry local significance for the Thyatirans and at the same time leave no question as to whose words these are. This same description is used by John as he turns to see who is speaking to him in the first vision (see 1:12-16).
(19-20) The risen Christ is not unaware of the deeds of the Thyatirans. John notes there is more love, faith, service, and perseverance than there was previously. (This church then stands in contrast to Ephesus where the believers are told to do the things they did at first). However, there are some problems with the church. The teaching of the prophetess Jezebel is misleading believers. Consequently, this false teaching is similar to that of the Nicolaitans in the letter to Pergamum.
Jezebel of the Old Testament is the link. It was she who enticed many Israelites to the cult of Baal (1 Kings 18:4, 19). The parallel is, as Jezebel in the Old Testament misled the Israelites, this Jezebel in Thyatira is doing the same thing in the midst of the church. Often in these letters the greatest threat to believers is the threat from within. The contrast between untruth and truth is subtle, yet profound. A half-truth is usually more deceptive than an outright lie. Therefore, in our own day, whether it’s Greek philosophy, materialism, New Age, or some form of contemporary humanism, Christians must be aware that the threat is as real from inside as it is from outside the church.
(21) The woman representing Jezebel is a destructive influence who refuses to repent, implying that the prophetess has already been warned. She has been given time, but she has refused.
(22-23a) The result of the refusal to repent is impending judgement. She will be inflicted with suffering and her followers will suffer great tribulation unless they repent, literally, of her works. Her children will be killed, putting an end to her misleading seduction into a compromised Christianity.
Certainly, the Christians of Thyatira were in a difficult place. As I mentioned earlier, the trade unions were likely to have been a focal part of local life. There is some evidence for feasts or assemblies taking place in the city. These types of functions were probably where the pressure was put on to conform to various forms of idolatry or sexual immorality. I imagine many fraternities or organizations today are similar. Because of business reasons, if being a member of the ‘right’ organization is advantageous, many Christians might think, “Why not? It’s not really idolatrous or immoral to be involved in various initiation rites and besides, being a member of that social group is good for business.” We must be careful here not to compromise. Idolatry is a serious, although a not always evident, matter.
(23b) The judgement over Thyatira in verses 22-23a will not go unnoticed. All the churches will realize that it is Christ who searches the inner being and it is he who will give to each one according to his or her deeds (Jas. 2:14 ff; Rom. 2:3 ff).
(24-25) Christ now addresses those who have not compromised. No other burden will be placed on them. They are to hold onto what they have, a reference most likely to verse 19, until Christ’s return.
(26-29) Two things are to be given to those who overcome and do the works of Christ, as contrasted here to the works of Jezebel in verse 22.
First, those who overcome will be given authority over the nations. In support of this a loose quote from Psalm 2:8-9, a messianic Psalm is given, probably chosen because the objects ‘iron scepter’ and ‘pottery’ had local significance in the life of Thyatirans.
This is another central motif in the Apocalypse. Those who overcome will actually have the privilege of ruling with the conquering Christ. He has been given authority over the nations and his rule is an everlasting one that will continue from age to age.
Everyone who overcomes and does the work of God is now given authority in a similar way as the Messiah himself. The authority he has received—the authority that belongs to him and him only—is now to be shared with those who remain faithful to the end. The faithful not only share in Christ’s victory, but also in his never-ending rule. This is the first promise.
Second, those who overcome are given the morning star. This is another difficult symbol, much as the white stone in the previous letter. It may have had some local, even national significance in that the morning star was thought to represent Venus and was a symbol of sovereignty and victory. If it is used in this way it is further assurance that Christ, not Venus, is the victor and finally reigns over all, and this victory is also shared with and given to those who overcome (Rev. 22:16 shows Christ as morning star, or victor). This is the second promise.
What is given is important in this letter. First, we have Jezebel being given time to repent. Second, Christ gives to each according to their deeds. Third, in contrast to this, anyone who overcomes and does his works is given his authority and ultimate victory. “Let anyone who has an ear listen to what the Spirit says to the churches.”
For the next few weeks I'll be posting on Revelation 2:1-3:22 - the Seven Letters to the Churches - out of my new book Living Apocalypse: A Revelation Reader and A Guide for the Perplexed.
The Letter to Pergamum (2:12-17)
Introduction
Pergamum was not a city noted for its commerce, but for its great library and its importance as a center for many different forms of religious activity. In this regard, the imperial cult (emperor worship) was prominent, though not exclusive. The pagan god Asclepis was well known here and many came to the city to be healed. Temples to Zeus were in operation and several temples devoted to emperor worship existed. Living in Pergamum, surrounded by this deceptive religious environment, Christians were facing serious challenges to their faith.
Text
(12) The familiar phrase ‘these are the words’ affirms the prophetic announcement. This time it is made by the One with the sharp two-edged sword. The reference goes back to 1:16 and confirms that Christ is the speaker.
(13) Christ’s words “I know where you live,” shows us his personal knowledge of their situation. He is in their midst. The reference to “where Satan has his throne” may be tied in with the fact that city of Pergamum was the center of the imperial cult, which propagated emperor worship. In these overwhelmingly pagan conditions the Christians had remained faithful. This portrayal suggests that difficulties in maintaining their faith had been experienced. No doubt, as mentioned, this involved the martyrdom of Antipas, a faithful witness to Christ.
(14-15) Christ has a few things against the church. Some in their midst hold to the teachings of Balaam, probably a typological reference, which represents incorrect and misleading teaching. Such a false perspective manifests itself through the Nicolaitans. As Balaam had misled the Israelites in the Old Testament resulting in their apostasy through idolatry and immorality (Num. 25:1, 31:16), so now the Nicolaitans were doing the same kind of thing in the midst of the church. They seem to be an enemy from within. The Nicolaitans’ standard is one of compromise with their pagan environment. Perhaps, they were saying, ‘Oh yes, faith in Christ is important, but it is not important enough to be persecuted for. It really doesn’t matter if one compromises and worships the emperor and is involved in all sorts of pagan activity.’ Compromise, not confrontation, was the way to survive. Where are we today? Lamentably, notions of compromise proliferate in the church, while confrontation is rare.
There is a fine line here between legalism and liberty. Where are we to confront, rather than compromise with our surroundings and contemporary lifestyle? How far do we go in the pursuit of personal peace and affluence, versus deciding what is right and wrong? Take the examples of divorce and prosperity. Sadly, the rate of divorce in the church today is almost as high as outside it. In many cases this is a result of compromise, often for nothing more than convenience or the fulfilment of immoral desires on the part of men and women. And prosperity has become the bane of the church. When riches are more important than people we’ve lost our way. Christians must stand together in confrontation, not compromise! Graciously challenging our culture and the church that follows it for the sake of Christ, is one of our vital callings.
(16) In addition, the whole church is to repent. What a revolutionary idea. Imagine the whole church in a city or country today recognizing the need to repent and begin anew. This could start with a mass public confession that we have sinned and not loved as we should. God forgive us and bring us a new beginning.
The church’s integrity and credibility in Pergamum is severely threatened. Some have accommodated to immorality and idolatry and must become more like the church at Ephesus in their testing of false apostles and their unwillingness to tolerate such compromise (see 2:2). A failure to repent will result in Christ coming in judgement, both to the church and those responsible for the things taking place.
(17) The conclusion incorporates two promises to the faithful. First, the hidden manna may allude to the tradition of the manna hidden by Jeremiah at the time of the destruction of the temple. There was a golden pot of manna kept in the temple (see Ex. 16:32-34; Heb. 9:4), and when the temple disappeared it was thought that this would re-appear with the arrival of the Messiah.
It is probably fair to see the manna as a reference to everlasting life, much as the tree of life was in the letter to Ephesus. Perhaps, the image refers to John 6:25-59. Here the manna is given in the desert, but it is not true bread. The fathers eat, but yet they die.
However, in Jesus, God gives true bread. If anyone eats of this bread they will live forever as Jesus is the living bread which came down from heaven (see Jn. 6:47-51, 58). There may also be a contrast here between the eating of food sacrificed to idols and being given hidden manna to eat. Those who eat food sacrificed to idols in this context are faced with the sword of Christ, while those who overcome are given everlasting life.
The second promise, ‘a white stone with a new name on it known only to the receiver,’ is more cryptic. Numerous interpretations for this are in play, but we will stay with those most relevant to the context, while at the same time acknowledging that it is impossible to be able to decode this symbolism with any certainty as to the text’s meaning.
One possible interpretation is that the ‘white stone’ refers to a jury acquittal. In ancient times, a white stone was given to one who was innocent and a black stone was given to those found guilty. In this case, the white stone signifies the victor’s acquittal on the day of judgement.
A different possibility considers the ‘white stone’ a ticket of admission to festivals or assemblies. This could relate to the messianic banquet and therefore be some sort of extension of the idea already found concerning the hidden manna.
On the other hand, some would see the reference to the ‘new name’ known only to the receiver as carrying the major emphasis. From a biblical point of view, ‘name’ may have to do with character. If this is the case, the new name refers to the quality, nature, or status of the receiver. In other words, the new name was a reference to the receiver’s new character and known only to the receiver in the sense that one’s reception of it is between he or she and God.
If this is so, the reception of this new character is and must be embraced and experienced by the one who overcomes. This means that no one can receive this reality and assurance for us, nor can we live on the basis of another’s experiences. The reality of new life must be experienced now by each person as we look forward in hope to its final completion and our eventual and ultimate transformation on the glorious day when we are privileged to see Christ face to face. “Let anyone who has an ear listen to what the Spirit says to the churches.”
Summary
We explored the second and third letters to the churches in 2:8-17. In both letters we noted the identification of Christ as the speaker, referring us back to chapter 1.
The words are those of the First and the Last (2:8) and the One who has the sharp double edged sword (2:12).
In the letter to Smyrna, it was pointed out that in some sense they were poor—yet rich. They were, in fact, spiritually rich, though they suffered afflictions and were about to suffer even more. They were tested by the devil for a period of time, but in the midst of this they were called to be faithful, despite facing the ultimate and devastating consequence of death. Anyone who overcomes will not be harmed by the second death or the finality of death.
Four things stand out in this letter:
1) Christ is the speaker and has authority to speak as the First and the Last, as the One who died and came to life.
2) Christ knows the situation of the church at Smyrna. He recognizes their poverty but proclaims them to be rich.
3) Believers are being persecuted and will be tested by the devil.
4) Believers are called to be faithful in spite of this persecution, with the promise that the one who overcomes will not be hurt by the second death.
After Smyrna, the next letter is addressed to Pergamum. It is evident that this church is suffering persecution by an extremely pagan and hostile environment as well. In face of this persecution, they have not renounced Christ, but have remained true to his name and faithful to his authority.
In this letter, however, there are a few things stated against this church. There are some in their midst who hold to false teaching. The whole church is called to repent or face judgement.
Anyone who overcomes will be given the sustenance of hidden manna and a cryptic white stone with a new name.
Four things stand out in this letter:
1) Christ is the speaker and has the authority to speak as the One with the sharp double edged sword.
2) He knows their situation and that they have remained strong and not renounced their faith in spite of persecution stemming from their pagan surroundings.
3) They must purge the false teaching and are called to repent or face judgement.
4) The one who overcomes will be given everlasting life.
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
If you don’t go to church, why not?
For the next few weeks I'll be posting on Revelation 2:1-3:22 - the Seven Letters to the Churches - out of my new book Living Apocalypse: A Revelation Reader and A Guide for the Perplexed.
Introduction
Smyrna was a large city with a passionate loyalty to Rome. There were temples erected to the goddess of Rome and to many Roman leaders. Christians in Smyrna were surrounded by this pagan environment and challenged to live in allegiance to the crucified and risen One. This is both a joy and a task. We may find ourselves in quite similar situations, needing insightful guidance and true wisdom in following in the footsteps of Christ.
Text
(8) “These are the words” is an affirmation of the prophetic character of what is to follow. The identification of the speaker as the First and the Last, the One who died and has come to life, refers back to 1:17-18. There is again in this letter the explicit relationship of the risen Christ to the church. To those facing persecution, even death, he is the victor and is in their midst.
(9) Christ knows their difficulties. He is aware of their poverty, which may have been brought about by the confiscation of their goods and property. Even in the midst of these problems he says, “You are rich.” This is likely to be a reference to their spiritual richness. We can contrast this with the letter to Laodicea (3:17-18):
You say, ‘I am rich; I have acquired wealth and do not need a thing.’ But you do not realize that you are wretched, pitiful, poor, blind, and naked. I counsel you to buy from me gold refined in the fire, so that you can become rich; white clothes to wear, so you can cover your nakedness…
This is such a good lesson for us to hear. Similar to the Laodiceans, we often equate material possessions with riches. It would seem, on the contrary, that true riches are spiritual. In 3:18 one is counseled to buy from Christ gold refined in the fire, the true way to become rich. Purity comes from Christ alone.
The thought here stands against much of what we are bombarded with in our own day concerning values and wealth. We can say there are two senses of being rich and two senses of being poor. In each case both are dependent on one’s relationship to Christ. Consider and ponder these important words for yourself and the church today!
The next part of the verse shows that the Jews themselves were likely to have been involved in the persecution of Christians at Smyrna. In this case the persecutors may have been Jews according to the flesh, since in the New Testament a true Jew is one who is in Christ (Rom. 2:28-29).
These persecutors of the Smyrnian Christians were not really Jews in this sense. They had in fact degenerated into becoming Satan’s advocates (see John 8:42-47). The ‘synagogue of Satan’ may refer to a specific Jewish synagogue in the city where there was a particular anti-Christian attitude resulting in persecution of the Christian community.
(10) It is worth noting again the motif running through the book that things may get even worse, but believers are not to fear. Even though persecution takes place through the Jews, Roman authorities, or others, it is ultimately the devil that is at the root of the problem. This motif comes to its summit in 17:1-18:24 where we find the judgement on Babylon. Deception and evil continue until the ultimate defeat of the devil himself in 20:1-15.
It is important to remember in the Apocalypse and in some sense throughout Scripture that there is this conflict between sovereignties, which in this book is clearly resolved with God as victor (also Eph. 6:10-18). Some of the believers will therefore suffer and be put into prison for an indefinite period of time. The devil will put them to the test. For some this may ultimately result in death for their faith and believers are called to be faithful even in the midst of horrendous circumstances. They are encouraged not to give up. The Lamb is, and will be, victorious.
This is another vital lesson for us. In the midst of trials and tribulations one is to hold on to life, not death. I would suggest that there may be some confusion for us here as many of us may be in the habit of embracing death rather than life. We are attracted to false apostles, chase after idols, and are enamoured with material possessions. The call is to be faithful. But to what? To God, to Christ and his redeeming work, and to the ultimate difference that work makes to the orientation or goal of one’s life. This should be a powerful reality in our lives. If it is not, we should be asking ourselves some serious questions. Do we really believe, and if so are we choosing and acting in accord with our belief? What a tremendous challenge for the church. Choosing and acting on God’s revelation means far more than just talking about it. Faith is an action and a choice that has an impact on the world for the sake of Christ and his redemption.
Maybe we need to be in the position of suffering persecution for there to be that ‘cutting edge’ necessity of holding firm to the faith. Do we have it too easy? By this I don’t mean to downplay the seriousness of our own struggles, but only to say that in whatever the circumstances, we are called to choose life and to act upon it. We must affirm this reality through our choices and actions and work out our salvation for God is at work in us (Phil. 3:12-21).
(11) We again have the formulaic closing of the promise to the one who remains faithful and overcomes. This one will not be hurt by the second death, which in the Apocalypse is seen as final destruction, whereas the first death is merely physical. The relevance of this verse, for both the Christians at Smyrna and for us, is clear.
In some cases there will be periods of trial, even to the extent of death. Death at the hands of others is a travesty, but ultimately irrelevant when compared with the awesome judgement of God. Everyone who overcomes persecution will receive the crown of life, emphatically contrasted here with the destiny of the second death. Both are real prospects; therefore, those who already possess life must take care to hold on to it in all circumstances as they look forward to receiving the crown. In this way the faithful will avoid God’s punishment and therefore live forever in his presence. “Let anyone who has an ear listen to what the Spirit says to the churches.”
For the next few weeks I'll be posting on Revelation 2:1-3:22 - the Seven Letters to the Churches - out of my new book Living Apocalypse: A Revelation Reader and A Guide for the Perplexed.
The Letter to Ephesus (2:1-7)
Introduction
Ephesus was one of the prominent cities of the ancient world and may have even been the greatest in all of Asia Minor. The famous temple of Artemis was located there, as well as two temples devoted to emperor worship (see Acts 19:17-41). Religious syncretism proliferated and there was much superstition. No doubt this strongly pagan environment contributed to making life difficult for Christians, much as it does for us in our Ephesus today.
Text
(1) The letter, as we have seen, is addressed to “the angel of the church in Ephesus.” Clearly, the prophetic message is for the church itself. The words about to be spoken are those of the “one like a son of man,” the same one who has been identified with similar characteristics as the Ancient of Days. He is the risen Christ who is present in the midst of the churches.
The formulaic introduction, “these are the words,” found in all the letters is very close to the prophetic pronouncement in the Old Testament (“thus says the Lord”) and not only reminds us of the prophetic character of these seven letters, but also of the whole of the Apocalypse. Each letter concludes with a formulaic exhortation: “Let anyone who has an ear listen to what the Spirit says to the churches.”
(2-3) We have a recurring affirmation (see the other six letters) of the exalted Christ’s knowledge of what is going on among his people, one of the most important motifs in each letter and especially applicable to us today. Christ is with his people. He knows what’s happening in their midst, both corporately and individually. He knows their deeds; he knows of their hard work and perseverance to hold on to true faith in him.
In addition, the passage compliments the Christians in Ephesus for their steadfastness in difficult times. These are all characteristics of the Christian life—there are certainly others, but in this context these are emphasized. Christians at Ephesus had succeeded in not accepting evil men and in testing those who claimed to be apostles, but were charlatans. It is a pity we are not as careful today.
(4) The Ephesians are charged nevertheless, with forsaking their “first love.” ‘First love’ in this context primarily refers to a love for one another. However, this lack of love for one another may be rooted in a loss of love for God. Perhaps, the Christians in Ephesus overemphasized good works and some non-essentials of God’s redemption in Christ, thereby creating an atmosphere of back-biting and suspicion in which their love for one another could no longer be practiced. They may have fallen into some form of dogmatic orthodoxy, which helped them in regard to not tolerating the evil men and false apostles, but it left no room for Jesus’ teaching in John 13:35, “by this all people will know that you are my disciples, if you have love for one another.” Without this others-directed love, what they supposed was orthodoxy fell far short of its goal.
(5) Christ exhorts the believers to first of all ‘remember’ where they used to be. In other words, ‘You used to love one another and God, but now you’ve created a situation where neither can take place.’
We too should consider this: how often do we set up situations and atmospheres where it is next to impossible to love God and one another? Whether it is personal issues related to pride, arrogance, or some other manifestation of sin, there is a call to focus on redemption and learn in a deeper way the meaning and relevance of Christ’s salvific work. A redeemed memory is crucial to living out our faith for the sake of Christ and for others. How important it is to remember well!
The second exhortation is to repent. This motif surfaces again and again in the letters. Notice carefully the directive is not just repent, but repent and do the things you did at first. The church is called to action. If there is no repentance the church will be removed from its place with Christ and the other lampstands. The danger of immediate judgement is stressed, but at this point it is not yet a certainty. Repent and do are crucial imperatives for this church to embody. The possibility of the church regaining its ‘first love’ is very real, though this can only be recovered by remembering, repenting, and doing.
(6) Verse 5 is followed by a commendation for hating the practices of the Nicolaitans, just as Christ does. The Nicolaitans were most likely a libertarian sect who compromised with the pagan society around them. This gives us another indication of the high level of syncretism at Ephesus and the pressure the Christians there faced.
(7) This is an exhortation to hear what the Spirit says to the churches, but it is Christ who is speaking. The verse seems to imply the word of Christ is the word of the Spirit. Christ is not identical with the Spirit, but he speaks to the churches through the Spirit. The relation between the two here is very similar to that in John 16:12-15.
The next phrase, “to everyone who conquers,” should not fix our attention solely on the individual overcomer, but on Christ himself who through his sacrifice makes the victory possible. His victory gives the believer the potential to persist in faith and persevere in hope to the end. All who overcome are granted the “right to eat of from the tree of life” (representing everlasting life and renewal in this context). “Let anyone who has an ear listen to what the Spirit says to the churches.”
For the next few weeks I'll be posting on Revelation 2:1-3:22 - the Seven Letters to the Churches - out of my new book Living Apocalypse: A Revelation Reader and A Guide for the Perplexed.
Please join us and share your comments and insights.
In all seven letters there is a clear indication that the speaker is Christ, and a careful look shows us that each letter echoes back to chapter 1 (2:1 corresponds to 1:12-15, 2:8 and 1:17-18, 2:12 and 1:16, 2:18 and 1:14-15, 3:1 and 1:4, 16, 3:7 and 1:18, 3:14 and 1:2).
There is then a remarkably close relationship between the letters and chapter 1. We also should keep in mind, however, that the relationship of the letters to other parts of the book is pertinent as well. The heavenly city of Jerusalem in chapters 21 and 22 is contrasted to the seven earthly cities in that it is God’s city, the city to which all the promises made to the earthly cities looks forward. In chapters 4-20 there are also parallels of expression or symbol, suggesting John may have had the circumstances of the churches in mind, calling for patient endurance and faithfulness, giving warnings against idolatry, and Satan’s powerful and attractive deceptions. The point we need to continue to focus on is that there is an internal coherence to the book as different parts relate to each other. Going further, we could also say there is an overall coherence between the Apocalypse and the rest of Scripture. Systematic and precise divisions fail to do justice to the text.
These letters, as the rest of the Apocalypse, are as pertinent today as they ever were. Think of the churches as symbolic for churches throughout the centuries. Consider the impoverished state of the church in our times. Consumerism, idolatry, confused and superficial theology and spirituality, empty minds and blinded hearts, characterize far too many Christians and churches, showing that we have much to learn from each letter. Read together they will provide critique, wisdom and insight for our lives. As we face the powerful threat of cultural, religious and political manifestations that set themselves up as authoritative and endanger faith and allegiance to the crucified and risen One, we want to be informed about and aware of whom we follow and obey.
For the next few weeks I'll be posting on Revelation 2:1-3:22 - the Seven Letters to the Churches - out of my new book Living Apocalypse: A Revelation Reader and A Guide for the Perplexed.
Please join us and share your comments and insights.
Who are these angels? (see previous post)
Many today put forward the latter suggestion, however, it may not be the most accurate. While it is true that the word ‘angel’ almost always means messenger and is found over sixty times in the Apocalypse, not including these letters, it is noteworthy that each of these times it refers to a heavenly being. Consequently, it seems unlikely that the address to ‘angel’ in the letters is a reference to a human messenger or leader.
What about the possibility that these angels are guardian angels? While uncommon, this view is not completely without merit. There is a reference to this in the book of Daniel (10:13, 20, 21), where nations seem to have something like a guardian angel. In our context however, this is difficult to support as it does not quite make sense to see John as commissioned to write these letters to guardian angels with instructions for them to perform their guardianship more effectively. Another problem with this interpretation, as well as the previous one, lies within the letters themselves. Each of them has the particular congregations and specific location in mind, and is practically concerned with their daily lives.
Another interpretation considers the angels as heavenly counterparts of earthly congregations. This should not be taken literally, as if John sees the congregations seated in the heavens above, answering to their equivalents below. It is better to think of them as existentially in heaven though living on earth. In other words, we can imagine this as symbolically conveying the truth that there is an aspect of heavenly existence related to their earthly lives in Christ.
John writes to earthly communities characterized by their failures and weaknesses, successes and strengths. However, these communities have one feature which distinguishes them from any other earthly communities. They are said to be ‘in Jesus’ and are therefore made priests and a kingdom with him (1:6, 9). It is because of this fact that John addresses his letters to the ‘angel’. He is aiming to show these Christians that they have a heavenly orientation as their existence is also ‘in Jesus’ who is in heaven. Their earthly conduct and actions should reflect this heavenly existence and it is this existence that John wants to stress. Of course, we must remember that Christ is also in the midst of the lampstands. These two realities, Christ present with the church on earth and they with him in heaven are cause for great reassurance, especially in the midst of terrible persecution.
It may be helpful here to think of the two images used in 1:20. We have stars (angels) and lampstands, both of which seem to point to the churches and both of which symbolize light. One is an earthly light, the other heavenly. Is it possible that this reflects the dual character of the church? If so, perhaps the two-sided nature of the church works out something like this: First, the church must act to preserve faith in Christ in the face of persecution and hardship. The church is to keep its lampstand lit as the turbulent winds of deceit seek to extinguish the light of the gospel. The assurance that this can be carried out and the protection it offers comes from the fact that Christ is among the lampstands (1:13).
Second, the churches were, as the church is today, an eschatological reality. They and we already belong, in some sense, to the new world. Each individual who has believed on Christ is made a new creation. That new creation is in reality a sign of the rule of God breaking into the world (first through the coming of Christ, then through the very existence of the church as we who are part of it await the redemption of our bodies and the universe itself upon Christ’s return), and transferring us from one rule to the other. In other words, the future has broken into the present. Therefore, those in Christ already share and participate in the reality of being present with God in heaven just as the stars and angels. The assurance of this reality and the protection it offers is found in the fact that Christ holds the seven stars (angels) in his right hand. This indicates his power to sustain the churches through any and every persecution or difficulty (see Eph. 2:6-10; Phil. 3:15-21; and Col. 3:1 for Paul’s view of this interpretive option where he clearly emphasizes the ‘already but not yet’ feature of salvation).
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
What do you make of all the divisions in the church today?
Christian spirituality is both overwhelmingly communal and intensely personal. As you read slowly and carefully through this book, we encourage you to think deeply about the questions and ideas presented. Following are some questions for discussion in a group, personal reflection, or both.
Chapter 16 – Our Destiny and Destination
* As you consider the Christian destiny of transformation into the image of Christ, how does it make you feel? Why?
* Is the ultimate destination of a renewed earth (as opposed to a more celestial state) a new one for you? What are some ways in which Christian spirituality should/would change if this teaching were taken seriously by the church? Do we take it seriously enough?
* As we close the journey of this book, take a moment to consider the path of living Christian spirituality laid out here. Which things discussed were familiar to you? What parts seemed like foreign landscapes?
To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy – to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore. Amen.
--Jude 1:24-25
Suggested Map Reading:
For Further Study:
Heaven is a Place on Earth, M. Wittmer
Heaven, R. Alcorn
Christian spirituality is both overwhelmingly communal and intensely personal. As you read slowly and carefully through this book, we encourage you to think deeply about the questions and ideas presented. Following are some questions for discussion in a group, personal reflection, or both.
Chapter 15 – Love and Community
* In contrast to becoming a “zero”, we observe that self-love is good and appropriate in the context of being loved by God. What do you think this self-love looks like? How do you imagine that a healthy self-love would bring about transformation in your life? Transformation in your community? What are some of the criteria for distinguishing between healthy vs. unhealthy self-love?
* Can you think of some instances in your experience that the church, or you, expressed living Christian love? Times when it was not expressed? What were some of the factors that influenced the ways those situations played out?
* Can you think of ways in which Christian love can/should function beyond the individual level and move into the corporate/structural level of society and culture? How, as an individual, can you strive for those things?
* In learning to greater appreciate the differences between people and cultures, how could one adopt a posture of learning?
* Are you a part of a community like the one described here, engaged with scripture, culture, etc.? What can you do to find/develop such a community?
May the God who gives endurance and encouragement give you a spirit of unity among yourselves as you follow Christ Jesus, so that with one heart and mouth you may glorify the God and Father of our Lord Jesus Christ.
-- Romans 15:5-6
Suggested Map Reading:
For Further Study:
Life Together, D. Bonhoeffer
The Disciplined Heart, C. Simon
We will be convening here at the ZigZag café, Suisse, on Thursdays for conversation and dialogue.
I invite you to stop by every Thursday for the question of the day. Your thoughts and participation are most welcome. Pull up a stool, avec un café, un thé, ou un chocolat chaud, et un croissant, and join in here on Thursday at the ZZ café.
For today:
What do you think are some of the most important things that Christians can be doing in 2008?
