Seven Letter to Seven Churches - Pt 3

[Jesus said] “To the angel of the church in Ephesus write: ‘The words of him who holds the seven stars in his right hand, who walks among the seven golden lampstands. I know your works, your toil and your patient endurance, and how you cannot bear with those who are evil, but have tested those who call themselves apostles and are not, and found them to be false. I know you are enduring patiently and bearing up for my name’s sake, and you have not grown weary. But I have this against you, that you have abandoned the love you had at first. Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent. Yet this you have: you hate the works of the Nicolaitans, which I also hate. He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God.’” (Revelation 2:1–7 ESV).

 

Earlier we saw that Jesus appeared to John on the isle of Patmos in order to reveal to the seven churches in Asia Minor things that were soon to take place (cf. Revelation 1). Before describing the vision, however, Jesus sends specific warnings and commendations to each of the seven churches (cf. Revelation 2–3). We cannot ignore the truth that these church-specific messages address issues of particular relevance to each individual church. Yet, we dare not think that each message is for only the congregation identified. Each message exhorts the reader to “hear what the Spirit says to the churches” (cf. Revelation 2:7,11,17,29; 3:6,13,22).

 

Remember these letters were to be circulated among all the churches. As many commentators have noted, each church is invited to read the other churches’ mail, as it were. What Jesus says to one church He is saying to all the churches, and not only to the seven churches in Asia Minor but to all churches throughout history. Any individual congregation that is part of the Church universal can find itself guilty of the sins mentioned in these verses or worthy of the praise given in those chapters.

 

Jesus addresses the church in Ephesus first among the seven churches in Revelation (vv. 1–7). Ephesus was the closest city to Patmos, so it would have been the first destination to which a messenger would carry the message of Revelation. It was also the largest and most important city in Asia Minor at the time, a commercial and religious hub because it was the location of the great Temple of Artemis or Diana, one of the Seven Wonders of the Ancient World. This city was rife with false religious teaching, so the church there would have to have been discerning in order not to be led astray. The first few verses indicate that the church in Ephesus enjoyed such discernment, weighing and rejecting much error. For this Jesus praises the church.

 

Still, not all was well with the church in Ephesus. That church had “abandoned the love” it had at first, and it needed to repent or Jesus would remove its lampstand—take away its status as a true church (vv. 4–5). Many commentators argue convincingly that this love Jesus is talking about is love for people. However, we cannot separate love for people absolutely from love for Jesus. True love for one must include true love for the other (cf. 1 John 4:20–21). Apparently, the church of Ephesus had let a noble concern for true doctrine make it overly critical and unloving, unwilling to minister to people the love of Christ. The same can happen to us if we are not careful. We must pursue both truth and love.

 

Scripture commends us to look out for false teaching, so we must be ever vigilant. Yet, it is easy to let doctrinal concern devolve into a critical spirit that thinks it has found falsehood everywhere and is unconcerned with the relational needs of the people around us. We must guard the truth while continuing to love others and help meet all their needs, not just their need for biblically faithful instruction.

  

Seven Letter to Seven Churches - Pt 2

Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands, and in the midst of the lampstands one like a son of man, clothed with a long robe and with a golden sash around his chest. The hairs of his head were white, like white wool, like snow. His eyes were like a flame of fire, his feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters. In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength. (Revelation 1:12–16 ESV).

 

Once John heard the voice calling him to write what he would see to the seven churches in Asia Minor (cf. Revelation 1:9–11), he turned to identify who was speaking to him. Today’s reading (vv. 12–16) tells us as much, but of course we already know that it is Jesus speaking (v. 1). However, when he received the vision, John did not know this until he looked for the One who had summoned him.

 

We should note that when John describes this regal person who spoke to him, he notes that this individual was standing in the midst of seven golden lampstands (vv. 12–13). The Scripture identifies the seven golden lampstands as the seven churches addressed in this book (v. 20). So, as many commentators note, we have an image of great comfort for the first readers of Revelation, many of whom were experiencing persecution. Jesus is not apart from His church, but He stands in its midst. He does not leave His people alone to make it on their own in this world, but He is with us. This is true even when He must speak hard words to us, even as He will speak such words to several of the seven churches (cf. Revelation 2–3). Note also that the lampstand was a common symbol of Judaism in Asia Minor at the time. In having lampstands represent the churches, Jesus is probably showing that the Church is the true people of God, made up of true “Jews” — those who trust in Christ alone no matter their ethnic origin (cf. Romans 2:12–29).

 

John describes Jesus, whom he sees, as the “Son of Man,” who comes with the clouds in Daniel 7:13–14 and receives an eternal kingdom from the Ancient of Days—God Himself. But Jesus, the Son of Man whom John sees, looks just like the Ancient of Days in Daniel with His hair as white as wool (v. 14; also see Daniel 7:9–12). John is showing us that the Son of Man, who is distinguished from the Ancient of Days in Daniel 7, is also the Ancient of Days. Jesus the Son of God is fully God and yet is distinct from His Father.

 

The Son of Man, Jesus Christ, in John’s vision wears a long robe and a sash (v. 13). This is the typical clothing of the old covenant priests (cf. Exodus 28:4), so Jesus reveals Himself to John as our High Priest. Jesus also reveals Himself in ways that recall the man or angel sent to bring messages to Daniel (vv. 14–15; also cf. Daniel 10). This highlights Jesus’ role as the final Prophet who brings to His people a message from God Most High.

 

There is a wonderful application here. When we are troubled, remembering that Jesus is our Prophet, Priest, and King is of great benefit to us. As Prophet, Jesus tells us only the truth. As Priest, Jesus intercedes for us before God, guaranteeing our redemption. As King, Jesus defeats all His and our enemies. What a great God we have!

  

Seven Letters to Seven Churches - Pt 1

 

John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen. Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen. “I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.” I, John, your brother and partner in the tribulation and the kingdom and the patient endurance that are in Jesus, was on the island called Patmos on account of the word of God and the testimony of Jesus. I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like a trumpet saying, “Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.” (Revelation 1:4–11 ESV).

 

I’m always a bit unsure of the “next” in the Morning Devotionals. My hope is that I will choose passages that will bring all my readers encouragement and hope in their individual journey. So, with that in mind, I have decided to look at each of the seven churches of Asia that John delivers “letters” to in His “Revelation of Jesus Christ.” He opens the book with a prologue, a letter-style greeting, and John's vision of Jesus among the seven churches. John writes from exile on Patmos, likely a Roman penal colony, for his work as a Christian missionary. This opening vision of Christ lays the groundwork for the messages to the churches in the next parts of the book (cf. Revelation 1-3).

 

Theologically, the first chapter and our reading today presents Jesus with titles that belong to God. When Jesus calls himself "the First and the Last," he uses the title that identifies deity, affirming his own divine nature. He is also the "firstborn from the dead," a comfort for Christians who might soon face death for his name. For application, Jesus appears among the lampstands, which represent the seven churches, suggesting his presence with his people. Above all, God is still in control and will conclude history the way he promised. Because all history is in God's hands, his people need not fear.

 

We should also remember that “seven” is often symbolic. However, in this case, it appears that the letter is literally sent to seven churches but also that it is symbolic of the letter being sent to the whole world. John would have understood the scope of his reach with the letter and uses seven to mean whole or complete also. These seven churches are mentioned in the order in which they occur along the road. Presumably, given the cost of creating texts (the best estimates are that a gospel would cost something like $600 in today’s money to reproduce) and the poverty of most of the congregations would necessitate that one copy of the letter would make the rounds from city to city. Accessibility to Scripture was nothing like our experience today. Think about this from the perspective of an individual member of the Christian congregation in one of these cities: you would probably hear the letter read a few times (in its entirety) and then the letter would be on its way and you would never have any contact with the text again. This may be one of the reasons for the vivid visual images in the letter. It is an understatement to say that they stick in the mind, and you would presumably be able to visualize and ponder them over the months ahead.

 

That brings me to a request as we go forward over the next few days. Please read the first three chapters of Revelation as often as you can. Make some notes with questions or comments that need clarification. Send those to me in comments or messages and I will do my best to answer them also.

 

Remember most of all, while there is a sense of judgment and peril attached to these images, believers have already overcome every experience that we might face, including death itself because of the work of Christ on our behalf!

The Beloved Disciple's First Letter - Pt 20

 

I write these things to you who believe in the name of the Son of God, that you may know that you have eternal life. And this is the confidence that we have toward him, that if we ask anything according to his will he hears us. And if we know that he hears us in whatever we ask, we know that we have the requests that we have asked of him. If anyone sees his brother committing a sin not leading to death, he shall ask, and God will give him life—to those who commit sins that do not lead to death. There is sin that leads to death; I do not say that one should pray for that. All wrongdoing is sin, but there is sin that does not lead to death. We know that everyone who has been born of God does not keep on sinning, but he who was born of God protects him, and the evil one does not touch him. We know that we are from God, and the whole world lies in the power of the evil one. And we know that the Son of God has come and has given us understanding, so that we may know him who is true; and we are in him who is true, in his Son Jesus Christ. He is the true God and eternal life. Little children, keep yourselves from idols. (1 John 5:13–21 ESV).

 

Today we come to the end of the apostle’s letter. AS we do so, it is instructive to go back to the Gospel of Matthew where we find one of the most familiar and beloved and teachings of Jesus. It is known as the Sermon on the Mount (cf. Matthew 5-7). The kingdom ethic that Jesus gives to His people in these verses defines the character of the Christian and helps to explain how Jesus fulfills all that came before Him. At the same time, this portion of Scripture contains some of the most haunting verses found anywhere in the Bible. In Matthew 7:21–23, Jesus warns us that not everyone who calls Him “Lord” will actually enter the kingdom of heaven. Among those who profess the name of Christ, there are people who do not have true, saving faith.

 

It has been my experience that many Christians at one time or another have asked themselves questions, such as: “Do I have true faith?” and “Am I really saved?” All professing believers want to be sure that they do indeed belong to Christ and will live with Him forever. John saw that same rising doubt in his beloved people at Ephesus. He writes a defining principle in the last part of his letter to them. The truth of it applies to us as well.

 

Like the original audience of 2 Peter, the original audience of 1 John found itself troubled by the ascendancy of false teachers. In the case of John’s audience, these teachers denied essential Christian truths including the incarnation, the reality of sin, and the need for believers to love one another. Though John’s audience had been successful in resisting these heresies (cf. 1 John 4:4), causing these false teachers to leave the community (cf. 1 John 2:19), they were still troubled by their teachings. It seems that some in John’s audience were questioning the authenticity of their own salvation because of these events and needed to be assured that they had true faith.

 

Therefore, near the end of his life, John, the disciple whom Jesus loved, wrote the epistle now known as 1 John to establish this audience in the truth and to show them how they might be assured of their salvation. John writes explicitly so that those who believe in the Son of God can know—not just hope or guess—that they possess eternal life right now. A part of that assurance is our confidence in prayer (vv. 14-17). Believers have the boldness to approach God, knowing that He hears requests made according to His will. This section also addresses praying for believers who stumble into sin. We also have the absolute assurance of protection from the Evil One (vv. 18–19). Those born of God do not make a lifestyle of deliberate sin because Christ keeps them safe, separating them from a world lying under the power of the evil one. And, Jesus Christ has given believers spiritual understanding so they can personally know the true God and live in eternal fellowship with Him (v, 2O).

 

We have eternal life! Now we GET to love like it through Him! Believe in the name of Jesus!

 

The Beloved Disciple's First Letter - Pt 19

 

This is he who came by water and blood—Jesus Christ; not by the water only but by the water and the blood. And the Spirit is the one who testifies, because the Spirit is the truth. For there are three that testify: the Spirit and the water and the blood; and these three agree. If we receive the testimony of men, the testimony of God is greater, for this is the testimony of God that he has borne concerning his Son. Whoever believes in the Son of God has the testimony in himself. Whoever does not believe God has made him a liar, because he has not believed in the testimony that God has borne concerning his Son. And this is the testimony, that God gave us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have the Son of God does not have life. (1 John 5:6–12 ESV).

 

In yesterday’s devotional we saw that confession of the incarnation is essential for overcoming the world, the Apostle John now moves to defend the incarnation in one of the more perplexing passages in the New Testament. It is fair that I present two different interpretations of this passage so that we might understand what the apostle is telling us in this passage. Now, before we look at these interpretations, we should first note that in the King James Version of the Bible, verses 7–8 include three witnesses in heaven (Father, Son, Holy Spirit) along with the Spirit, the water, and the blood. Modern translations omit these witnesses because they are not found in any of the earliest Greek manuscripts and are not quoted by the early church fathers. More than likely, they are a later addition made by a scribe and not a part of the original text. You will notice they are absent from the English Standard Version I have used here.

 

So, one interpretation of today’s passage teaches us that Jesus came by water and the blood and that the Spirit testifies with them concerning the person of Jesus. Most modern commentators believe John’s reference to the water and the blood is a reference to the historical facts of Jesus’ baptism and death. This understanding assumes John is refuting the heretic Cerinthus who said the “spirit of Christ” descended upon Jesus at His baptism and left just before His death. By asserting Jesus came by water and blood (v. 6), John would thus be saying Jesus remained the God-man even in His death and thus had a true incarnation.

 

A second interpretation says the blood and water refer to the wound in Jesus’ side that confirmed the reality of His death and resurrection (cf. John 19:34; 20:25). This understanding has the advantage of referring to events described in John’s gospel and by stating that the Spirit testifies with this wound (vv. 7–8), John demonstrates believers must confess the death of a truly incarnate Savior.

 

I tend to agree with the early reformers. John Calvin writes in His “Commentaries on the Catholic Epistles” that the theological meaning of the water, blood, and Spirit explains how Christ fulfills our need for cleansing and reconciliation. The “water” represents legal cleansing). Calvin interprets "water" as a symbol of the legal purification and washing away of sins, heavily tied to the baptismal reality. The “blood” (Expiation) links "blood" to full reconciliation and expiation. Christ did not just come to wash us (“water”), but to pay the ultimate sacrificial penalty through his death (blood). And, the Spirit acts as the internal witness that seals these truths in a believer's heart, transforming historical facts into an experiential, internal certainty of Christ's power.

 

However we interpret this passage, it cannot be denied that John defends the incarnation. Docetic teaching that embraced the “spirit of Christ” without the incarnation could not lay claim to orthodoxy in John’s day because the Spirit testifies to the incarnation (vv. 7–8). Today, those who claim to be Christian but deny Jesus is truly God and truly man likewise deny the Savior. As the early church grappled with heretics of various sorts, the orthodox were united on the absolute necessity of the full deity and full humanity of Jesus Christ. They realized that only God Himself could rescue us from our desperate plight and that only a man could earn back what the first man had lost.

 

This is significant for us. It points to the great lengths God was willing to go to redeem and restore His chosen. That is the heart of love in God’s manifest grace! Celebrate that grace!

 

The Beloved Disciple's First Letter - Pt 18

 

Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father loves whoever has been born of him. By this we know that we love the children of God, when we love God and obey his commandments. For this is the love of God, that we keep his commandments. And his commandments are not burdensome. For everyone who has been born of God overcomes the world. And this is the victory that has overcome the world—our faith. Who is it that overcomes the world except the one who believes that Jesus is the Son of God? (1 John 5:1–5 ESV).

 

The Apostle John is also the author of the book of Revelation. That book remains one of the most studied and controversial books in all of the Bible. Many people spend years looking at the details of this fascinating piece of inspired literature in order that they might understand what seems to be its perplexing message. In good faith, Christians of all kinds put forth all sorts of positions on things such as the dating of the book and the nature of Christ’s millennial reign. Whatever position a person may take on these issues, it is clear that Revelation was written in order to encourage Christians to overcome the world. The letters to the seven churches in chapters 2–3 repeatedly promise rewards to “the one who conquers.” The majestic portrayal of the exalted Jesus throughout the book is clearly given to encourage continued faithfulness on the part of believers.

 

It is no surprise the theme of conquering, or overcoming, the world is also very important in John’s first epistle. We read in today’s passage that everyone who has been born of God overcomes the world and that the one who overcomes the world is the one who believes Jesus is the Son of God (5:4–5). John concludes his summary of the three tests of assurance by bringing us back to the essential confession of the identity of Jesus he gave us in the first verses of his letter:

 

“That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word of life—the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal life, which was with the Father and was made manifest to us—that which we have seen and heard we proclaim also to you, so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ.” (1 John 1:1–3 ESV).

 

This confession involves believing Jesus is the Christ and the Son of God. In other words, it is believing the divine Son of God became incarnate. This is the only confession that can enable us to have victory over the forces of darkness, for only the God-man Jesus Christ is worthy of our ultimate allegiance, and His intercession alone can guarantee His victory over sin will become real in our own lives (cf. Hebrews 9:13–14).

 

Our reading today reminds us primarily that the three tests of assurance are inseparable. True confession of the God-man Christ Jesus reveals us as born of God and leads to true love of God. This love leads us to obey commandments we do not consider burdensome because we overcome the world by our faith in God incarnate whose work makes us children of the Father (cf. John 1:12–13).

 

The Beloved Disciple's First Letter - Pt 17

 

By this we know that we abide in him and he in us, because he has given us of his Spirit. And we have seen and testify that the Father has sent his Son to be the Savior of the world. Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. So we have come to know and to believe the love that God has for us. God is love, and whoever abides in love abides in God, and God abides in him. By this is love perfected with us, so that we may have confidence for the day of judgment, because as he is so also are we in this world. There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love. We love because he first loved us. If anyone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen. And this commandment we have from him: whoever loves God must also love his brother. (1 John 4:13–21 ESV).

 

There is much we could focus on in this reading; however, I want to center our attention on what John writes about fear. He says, “There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love.” (v. 18). The word “punishment” is κόλασιν (kolasis) in the original language. It is translated as punishment in most English versions, but it can also be more strongly translated as torment. The context of this verse is the final judgment. The sentence immediately preceding tells us “that we may have confidence for the day of judgment.” So it seems obvious that the fear that John refers to here is the fear of punishment on the day of judgment.

 

The only other place in the New Testament where this word occurs is in the parable of the sheep and goats (cf. Mathew 25:31-46). At the very end of the parable Jesus sends the goats to “eternal punishment” (κόλασιν αἰώνιον). But in the same parable Jesus also refers to the “eternal fire” (τὸ πῦρ τὸ αἰώνιον) that awaits the devil and his angels. Because Jesus in the parable sends the goats to the eternal fire and torment, the word eventually came to mean “hell”, and that is still its meaning in modern Greek.

 

But the man or woman who lives in the love of God does not live in fear. And not only fear of punishment or hell, but fear of life! Have you noticed how fearful we have become as a society? We are afraid of terrorism, afraid of hackers, afraid of immigrants, afraid of viruses – but also afraid of vaccines to prevent viruses (figure that one out!) – afraid of the food and water we consume, afraid of going out at night or walking alone, afraid of being stopped by the police. We live in fear, which has often been used as motivation to force us to do what we would not typically do. There is a culture of fear that has grown disproportionately far beyond the real dangers of our woprld. And fear separates us from our fellow humans. And ultimately fear separates us from God.

 

But isn’t it strange that the parable of the sheep and goats hardly scares anyone, while we lock our doors and our hearts to the countless fears that preoccupy us? We’re not scared of God because we’ve turned God into a meaningless “higher power” or “the man upstairs” – and these are the wrong reasons for not being afraid of God. We are missing the real reason for not being afraid of God: namely, that God is love and perfect love casts out fear. And perhaps it is love that is missing in our lives, real love – love not rooted in fear or self-interest, but love as God showed love in his Son, Jesus Christ. “For God so loved the world….” Think about how love can transform your fears into rational caution rather than irrational fear of everything that moves!