Seven Letters to Seven Churches - Pt 8

[Jesus said] “And to the angel of the church in Philadelphia write: ‘The words of the holy one, the true one, who has the key of David, who opens and no one will shut, who shuts and no one opens. ‘I know your works. Behold, I have set before you an open door, which no one is able to shut. I know that you have but little power, and yet you have kept my word and have not denied my name. Behold, I will make those of the synagogue of Satan who say that they are Jews and are not, but lie—behold, I will make them come and bow down before your feet, and they will learn that I have loved you. Because you have kept my word about patient endurance, I will keep you from the hour of trial that is coming on the whole world, to try those who dwell on the earth. I am coming soon. Hold fast what you have, so that no one may seize your crown. The one who conquers, I will make him a pillar in the temple of my God. Never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down from my God out of heaven, and my own new name. He who has an ear, let him hear what the Spirit says to the churches.’” (Revelation 3:7–13 ESV).

 

I hope that as we come to the sixth church receiving “letters” from the Lord, you will have noticed that each of the churches addressed faced a unique set of circumstances. Some of the churches, such as the congregations in Thyatira and Sardis, do not seem to have faced much opposition from the culture (cf. Revelation 2:18–3:6). They may even have been somewhat embraced by those cities. Other churches, however, had a contentious relationship with the culture. In today’s church which was located in Philadelphia, is described as having little power and facing much hostility.

 

The chief threat to the church apparently came from the Jewish community, “those of the synagogue of Satan who say that they are Jews and are not but lie” (vv. 8–9). This statement reflects the New Testament affirmation that those who are truly Jewish in a spiritual sense—who are the true people of God—are not those who are Jewish merely by physical descent, but who believe in Christ alone for salvation (cf. Romans 2:12–29; Gal. 6:16). Those who have Jewish heritage but reject Christ are not the children of God but, like other non-Christians, are outside the kingdom of God in Jesus. In Philadelphia, these Jews caused problems for the church, and many theologians suggest that it may be that the non-Christian Jews kicked the Philadelphian Christians out of the synagogue. The early Christians, particularly those of Jewish heritage, met in the synagogues and eventually the non-Christian Jews expelled them, which led to their losing the religious protections Rome gave to the Jews.

 

The believers in Philadelphia had not denied Jesus in the face of such trouble; rather, they remained true to Christ, and He promised to keep them from the coming trial (v. 10). Since “conquering” in Revelation 2–3 usually means staying true to Jesus in the face of persecution, the promise to the one who conquers in the church in Philadelphia (v. 11) probably shows that Jesus’ preservation of the Philadelphian church does not mean He would let suffering pass them by. Most likely, keeping them from the trial to come meant His preservation of them while they suffered for His name.

 

Besides preservation, Jesus promises the Philadelphian Christians that those who endure will be made a pillar in God’s temple (v. 12). This means that they will be made a permanent part of God’s people, as God’s eternal temple is His people, united to Him in Christ (cf. 1 Peter 2:4–8; Revelation 21:22). We might lose everything in this world for remaining true to Jesus, but we will be a part of God’s everlasting house.

 

Giving up our earthly goods and even our lives is no real loss, for we will be part of God’s house and enjoy His blessing forever if we trust in Christ alone. Our true and lasting inheritance is in heaven, and it cannot ever be destroyed!

  

Seven Letters to Seven Churches - Pt 7

 

[Jesus said] “And to the angel of the church in Sardis write: ‘The words of him who has the seven spirits of God and the seven stars. I know your works. You have the reputation of being alive, but you are dead. Wake up, and strengthen what remains and is about to die, for I have not found your works complete in the sight of my God. Remember, then, what you received and heard. Keep it, and repent. If you will not wake up, I will come like a thief, and you will not know at what hour I will come against you. Yet you have still a few names in Sardis, people who have not soiled their garments, and they will walk with me in white, for they are worthy. The one who conquers will be clothed thus in white garments, and I will never blot his name out of the book of life. I will confess his name before my Father and before his angels. He who has an ear, let him hear what the Spirit says to the churches.’” (Revelation 3:1–6 ESV).

 

Today we come to one of the most shocking declarations from Jesus to the Churches of Asia. He says this church is “dead” (v. 2). Sardis, the city where the church addressed in today’s passage was located, had a reputation as a center of glory and wealth and was associated with several famous Greek kings. By the first century, however, Sardis was a shadow of its former self. Though the city had wealth, it was no longer as important in geopolitics as it once was. Its legendary reputation no longer matched its reality.

 

Residents of Sardis, including the Christians, knew this well. So, unsurprisingly, Jesus uses a metaphor based on this when He addresses the church in Sardis. We read in these verses that the church’s reputation of being alive did not match its true condition. To put it another way, the church in Sardis possessed only a nominal faith at the time Revelation was written. Its works were incomplete (v. 2)—the church as a whole failed to live up to its Christian profession.

 

Consequently, Jesus warns them to “wake up,” to repent and possess the faith they professed, for He would come at an unexpected moment to hold them to account (v. 3). This refers not to our Lord’s second coming at the end of history but to a coming in judgment on that specific congregation. Furthermore, the warning is especially pertinent in light of the city’s history. In centuries past, the Persians captured Sardis unexpectedly when they breached defenses thought to be impregnable. Jesus warns the church that it will be caught in judgment unaware if it does not repent.

 

Yet, not every professing believer in Sardis failed to live up to his profession. Some had unstained garments and would be clothed in white garments if they were to persevere in true faith (v. 4). White garments are associated with purity, the condition of those who enjoy eternal life and its glory (cf. Daniel 12:10; Mark 9:2–3; Revelation 19:14). Those whose Christianity is not merely nominal, whose possession of faith and practice match their profession, will live forever. Moreover, Christ will never blot the name of such people out of the Book of Life but will confess them before the Father (vv. 5–6). We should not read this as a statement that Jesus blots out names, as an affirmation that someone who has been united to Christ can fall away from salvation finally. Our Lord is simply borrowing the common idea that God has a Book of Life that lists His saints in order to emphasize the surety of salvation. Those who persevere never need to fear that they will fall away in the future. All those whom Christ brings to glory will be kept in glory forever.

 

Nominal faith is a threat that is ever present in the church. Many people talk about faith in Christ, but their lives reveal that they likely do not possess faith. True faith evidences itself as we continually repent of our sins, seek to follow Christ, and love God and our fellow Christians. Doing such things is the necessary and inevitable fruit of saving faith. This fruit is not perfection, but it is evidenced in the journey of the true believer.

 

Seven Letters to Seven Churches - Pt 6

 

[Jesus said] “And to the angel of the church in Thyatira write: ‘The words of the Son of God, who has eyes like a flame of fire, and whose feet are like burnished bronze. I know your works, your love and faith and service and patient endurance, and that your latter works exceed the first. But I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality and to eat food sacrificed to idols. gave her time to repent, but she refuses to repent of her sexual immorality. Behold, I will throw her onto a sickbed, and those who commit adultery with her I will throw into great tribulation, unless they repent of her works, and I will strike her children dead. And all the churches will know that I am he who searches mind and heart, and I will give to each of you according to your works. But to the rest of you in Thyatira, who do not hold this teaching, who have not learned what some call the deep things of Satan, to you I say, I do not lay on you any other burden. Only hold fast what you have until I come. The one who conquers and who keeps my works until the end, to him I will give authority over the nations, and he will rule them with a rod of iron, as when earthen pots are broken in pieces, even as I myself have received authority from my Father. And I will give him the morning star. He who has an ear, let him hear what the Spirit says to the churches.’” (Revelation 2:18–29 ESV)

 

The letter we see today is addressed to the Church in Thyatira. Some background is important for our understanding. Cyprian of Carthage, who was one of the most important leaders in the third-century church, gives us a clue into the judgment of this church. He was well known for his stress on the importance of the Church and his refusal to give any one bishop in the early church higher authority than others. In commenting on the letters to the seven churches of Revelation, Cyprian wrote: “The Lord certainly would not exhort to repentance if it were not because he promises to pardon the penitent.” This is an important principle to remember whenever we see a church or individual caught in sin. No matter how heinous the transgression is, there is always hope for the repentant. Jesus will by no means refuse to forgive and restore anyone who comes to Him in faith, turning away from sin (cf. John 6:37).

 

God never promises that any one congregation or denomination is guaranteed to persevere in faith and orthodoxy unto the end. His promise that the church will prevail over the gates of hell is a promise that the church universal, consisting of all those with true faith, will never pass away and not a pledge that any single visible expression of the true church will persevere. Thus, any call to repent must be taken seriously. If we as individuals or any of our churches are guilty of the same sins identified in the seven churches of Revelation, we must repent or meet the same end that Jesus warns about.

 

In our reading today, Jesus speaks to the church at Thyatira, although it could be applicable to many churches throughout the ages. Thyatira was a center of commerce in the first century, Thyatira had many trade guilds for textiles and other industries. Thus, most commentators believe that Jesus’ warning about sexual immorality and food sacrificed to idols is related to Christian participation in these guilds (v. 20). One had to be a member of one of these guilds to participate in commerce, and these guilds often held pagan sacrificial meals at their meetings. To not participate in these meals was to endanger one’s membership in the guild and thus one’s ability to make a living. In the church at Thyatira, a false prophetess was apparently encouraging such participation. Jesus calls her “Jezebel”—this was not her real name but a comparison with the famously wicked queen of ancient Israel (v. 20). The designation is apt given Jezebel’s well-known support of idolatry (cf. 1 Kings 18:19).

 

Jesus warns that if this false teacher does not repent, He will strike her with illness and kill her children—her disciples (vv. 21–23). Idolatry has deadly consequences. Of course God does not strike every false teacher with illness or strike dead his or her disciples. Yet, the warning in today’s passage gives us reason not to deal lightly with error and false teachers in the church. There may be grave consequences if we do not put away false teaching. We should be vigilant not to tolerate false teaching in the church.

 

Seven Letters to Seven Churches - Pt 5

[Jesus said] “And to the angel of the church in Pergamum write: ‘The words of him who has the sharp two-edged sword. I know where you dwell, where Satan’s throne is. Yet you hold fast my name, and you did not deny my faith even in the days of Antipas my faithful witness, who was killed among you, where Satan dwells. But I have a few things against you: you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality. So also you have some who hold the teaching of the Nicolaitans. Therefore repent. If not, I will come to you soon and war against them with the sword of my mouth. He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will give some of the hidden manna, and I will give him a white stone, with a new name written on the stone that no one knows except the one who receives it.’” (Revelation 2:12–17 ESV)

 

Pergamum is the next city Jesus addresses in our study of the Seven Letter to Seven Churches. This city served as a center for the worship of Asclepius, the god of healing whose symbol was a serpent. A large altar to Zeus that included images of serpents also stood there. Pergamum was one of the first cities to side with Rome against other eastern powers, and it became a key site of emperor worship once the Romans took over. Other forms of paganism were very common in Pergamum as well. For these reasons, Jesus locates “Satan’s throne” in Pergamum (v. 13).

 

In this city where false worship was prevalent, the Christians in Pergamum were tempted to compromise the faith. Yet, Jesus commends the church there for standing fast against external pressure, with one Antipas even dying for Christ (vv. 12–13). However, as Revelation 2:14–15 reveals, at least some in the church at Pergamum were succumbing to the temptations of subtler forms of idolatry. They followed the “teaching of Balaam,” eating food offered to idols and engaging in sexual immorality. Here we have a reference to Numbers 25 and 31:16, where Balaam enticed the ancient Israelites to commit idolatry and sexual sin with the Midianites. Something similar was going on in the first-century church of Pergamum. Perhaps many believers were bowing to the pressure of the trade guilds and participating in the sacrificial meals offered to the gods in order to keep their jobs (cf. 1 Corinthians 10:1–21). It could also be that some Christians in Pergamum were visiting prostitutes. Or sexual immorality in Revelation 2:14–15 could refer to idolatry, as it does in many Old Testament texts, including the book of Hosea. Whatever the problem, at least some of the Pergamian Christians were not entirely faithful to Christ.

 

Jesus warns the Pergamian Christians that He will judge them unless they repent (v. 16). However, those who conquer by exercising repentant faith will receive “hidden manna” (v. 17). Christ promises to sustain His people just as He sustained Israel with manna in the wilderness (Ex. 16). The Pergamian Christians are also promised a “white stone with a name engraved on it” (v. 17). White stones were highly valued for many reasons in the ancient world, so Jesus is promising something of great value to faithful Christians. On this stone is a “new name,” perhaps a reference to a new status conferred by Jesus just as a new status went with a new name for people such as Abraham (cf. Genesis 17:1–8). Those who persevere are forever acknowledged as children of God.

 

There is an important warning found in this passage. We can be vocal in our defense of the Christian faith and yet find ourselves conforming to the idols of this world. Often, the greatest dangers to the Christian are the most subtle, so we must be on guard lest we begin to prize the things of this world more than Christ Jesus. Take great care to examine what your greatest treasure in life is since those things become our idols.

  

Seven Letter to Seven Churches - Pt 4

 

[Jesus said] “And to the angel of the church in Smyrna write: ‘The words of the first and the last, who died and came to life. I know your tribulation and your poverty (but you are rich) and the slander of those who say that they are Jews and are not, but are a synagogue of Satan. Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life. He who has an ear, let him hear what the Spirit says to the churches. The one who conquers will not be hurt by the second death.’” (Revelation 2:8–11 ESV).

 

After Ephesus, Smyrna would be the next destination that the courier delivering the message of Revelation to the seven churches in Asia Minor would visit in his travels. So, Jesus addresses the church at Smyrna immediately after speaking to the church at Ephesus (cf. Revelation 2:8–11). We should note that during the first century, Smyrna was an important locale for worship of the Roman emperor, which helps explain what Jesus says to the church at Smyrna, “… the slander of those who say that they are Jews and are not, but are a synagogue of Satan” (v. 9). Most people in the Roman Empire were compelled to worship the emperor at various points in the history of Caesar worship, but Jews were granted an exception.

 

Initially, the early Christians benefited from this exception, for the Romans saw Christianity as a sect of Judaism. In time, however, especially after the Christians did not join the Jews in rebelling against Rome in AD 70, Jews and Christians became strongly differentiated. In some places, the Jews informed Roman authorities on Christians who did not worship the emperor. This seems to be what happened to Polycarp, the second-century bishop of Smyrna, who went to his death for worshiping only Christ. The Jews in Smyrna slandered the original audience of Revelation by exposing the refusal of Christians in that city to worship the Caesar.

 

Naturally, this would have inspired the Christians in Smyrna to fear for their lives. Recognizing this, Jesus tells this church not to fear the ten-day imprisonment and martyrdom that some of them were about to face. Notably, Smyrna and Philadelphia are the only churches of the seven that are not issued a call to repent. Jesus gives only an encouragement to persevere, promising the crown of life and freedom from the second death to those who refuse to deny Him even when it means their deaths (vv. 10–11). Later in the book of Revelation, we learn that the second death is the eternal judgment that awaits all whose names are not written in the Book of Life (cf. Revelation 20:14–15). The promise to those who conquer—to those who have true, persevering faith in Jesus—is eternal life (v. 11).

 

Today, we are called to the same persevering faith. Even if we never face martyrdom, we may be slandered for our witness to Christ. We might lose our jobs, be called names, or be disrespected by our families. Regardless, we will reign with Christ (cf. 2 Tim. 2:12). In fact, in our Western culture we are currently far more likely to be called bigots than to be killed by the authorities. Nevertheless, that is a form of persecution, and we will be tempted to capitulate to the common wisdom of the culture. But as we persevere in faith, we conquer the enemies of the gospel, and some may even come to trust Christ through our witness. Stand firm. Be graceful. Reflect the character and spirit of Christ toward all!

 

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!

The Beloved Disciple's First Letter - Pt 16

 

Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love. In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another. No one has ever seen God; if we love one another, God abides in us and his love is perfected in us. (1 John 4:7–12 ESV).

 

True love… what is it… what does it look like… how does it feel? Since I have been married for over half a century, nearly fifty-seven years, actually; and, I have worked with hundreds of people at every stage of their relationship, I think I have come to understand a few things about the thing we call “love.” There are elements of our relational experience that we all know as love, however, the apostle John gives us a different perspective than most of us have never really examined. In our reading today he teaches that true love originates from God's own nature, was proven through sending Jesus Christ as a sacrifice for human sin, and must flow out of believers into practical love for one another. Almost sounds like the three points of a sermon… perhaps I need to write that too!

 

At any rate, today I want us to look briefly at each of these core principles. First, God is the source of true love. John states that "love is from God" and "God is love". Love is not merely something God does, but an expression of His core identity. Anyone who truly knows God will reflect this kind of active, sacrificial love. I know that there are those times of difficulty and trial when that becomes challenging to believe. It is easy when our journey takes us through those dark, foreboding places that we doubt the validity of that truth. And John recognizes this as well. After all, he is writing this letter when he is suffering the deprivation of exile on a remote island, separated from friends and family, likely to be killed at any time.

 

So, John goes on to say that the ultimate proof of God’s love is in His demonstration of sending His Son, Jesus, into the world to be the "propitiation" (the atoning sacrifice that turns away wrath and brings reconciliation) for human sins. This love was initiated by God before humans ever loved Him. As I wrote yesterday, this is the ultimate proof of a love for someone – that a person would sacrifice their life on behalf of another. God has done that.

 

John goes on to say that because God loved humanity so deeply, believers have a moral and spiritual duty to love each other. This love is an intentional choice of action and self-sacrifice, mirroring Christ's example. This is what makes an invisible God visible: No one has ever physically seen God. However, when Christians love one another selflessly, God's invisible presence becomes visible through them, and His love is brought to completion or maturity within the community of faith.

 

You may not have found that kind of love in another person yet. I encourage you to look toward Jesus as you continue your search. However, if you have found it, please show it to others, especially those you are close to. How can we do less than that!

 

The Beloved Disciple's First Letter - Pt 15

 

Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already. Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world. They are from the world; therefore they speak from the world, and the world listens to them. We are from God. Whoever knows God listens to us; whoever is not from God does not listen to us. By this we know the Spirit of truth and the spirit of error. (1 John 4:1–6 ESV).

 

It cannot be denied that there are many false teachers in our culture. Many “churches” exist that are led by deceptive but convincing individuals whose knowledge of sound doctrine and biblical truth is at best dubious and often even dangerous. Add to that our tendency toward extreme emphasis on tolerance and pluralism that anyone who takes a stand against false teaching is labeled “bigoted” and “judgmental” and you may see the crisis as dangerous as I believe it to be. This shouldn’t be a great surprise, because the Adversary fuels its fire. Paul clearly warned that “even Satan disguises himself as an angel of light” (2 Corinthians 11:14). Therefore, it’s easy to see how up-to-date John’s command is today: “… test the spirits” (v. 1).

 

Our reading today addresses the vital necessity of spiritual discernment, instructing believers to evaluate the source behind any spiritual teaching. During the late first century, proto-Gnostic false prophets were spreading the heresy that Jesus did not actually possess a physical, human body. While few would adhere to that heresy today, the principles John details in this passage is very important. There are three core components that will help us distinguish between the Spirit of truth and the spirit of falsehood.

 

The first is the mandate to discern. The apostle says, "Beloved, do not believe every spirit, but test the spirits..." (v. 1). Believers are commanded not to be spiritually gullible or easily swayed by supernatural displays or charismatic speakers. He goes on: "...because many false prophets have gone out into the world." The presence of deceptive teachers is not a rare exception but a widespread, ongoing reality that requires constant vigilance. In our world we tend to believe success is the test of truth. The bigger the church, the larger the membership, the more compelling the message must be a sign that this is of God. Nothing could be further from the truth!

 

Second, he gives us the Christological test, which is the Mark of God: "Every spirit that confesses that Jesus Christ has come in the flesh is from God" (vv. 2-3).  A true, Holy Spirit-led teacher acknowledges both the full deity and the full, physical humanity of Jesus Christ. This is the mark of the antichrist: "Every spirit that does not confess Jesus is not from God; this is the spirit of the antichrist..." Any doctrine that denies, alters, or diminishes the true nature, incarnation, and sufficient work of Jesus Christ stems from demonic deception, an opposing force already active in the world. Often this denial of the nature of Christ is subtle. We should look at who is the one being glorified. If it is the individual speaking, then it is not of God.

 

Third, John points to sovereign assurance: "You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world" (vv. 4-6). Believers do not need to fear deception or spiritual warfare. The indwelling Holy Spirit provides the power and clarity to withstand and conquer worldly lies. We should take care to recognize two different audiences. There are those driven by worldly values who speak from a worldly perspective, and the secular culture embraces them ("therefore they speak as from the world, and the world listens to them"); and, conversely, genuine believers align themselves with the foundational, apostolic teaching of Scripture ("he who knows God listens to us").

 

Take care in this world of ours that you discern the spirits! Measure everything by the truth of the Scripture!

 

The Beloved Disciple's First Epistle - Pt 4

By this we shall know that we are of the truth and reassure our heart before him; for whenever our heart condemns us, God is greater than our heart, and he knows everything. Beloved, if our heart does not condemn us, we have confidence before God; and whatever we ask we receive from him, because we keep his commandments and do what pleases him. And this is his commandment, that we believe in the name of his Son Jesus Christ and love one another, just as he has commanded us. Whoever keeps his commandments abides in God, and God in him. And by this we know that he abides in us, by the Spirit whom he has given us. (1 John 3:19–24 ESV).

 

I have worked with so many people over the years who expressed doubt about their relationship to God because of shame and guilt. I have often used a quick illustration to introduce the immense grace God shows through the death of Jesus. When someone begins to tell me their story of sin and failure I typically listen intently without interruption and when they are finished, I set my hands on the table between us palms up and ask, “What do you see?” Almost always I am met with a blank look and some response like, “Your hands.” Occasionally, I will be met with and adjective of “old” before they say “hands,” though that response is nearly universal. I then say, “Perhaps I wasn’t exactly clear. Let me ask the question another way. What do you not see?” They still stutter and stammer a bit and usually surrender with an “I don’t know what you’re asking.” It is then that I am able to say, “Well, there are no nail-prints.” From there I am able to refocus their thoughts on the grace and wisdom of our heavenly Father who is the only One qualified to judge; and, He has already placed all of His judgement and wrath on His only begotten Son which is conveyed to us in forgiveness and restoration.  

 

This is what the Apostle John is writing in our reading today. He provides all believers with profound reassurance of their salvation and relationship with God when they struggle with self-doubt and guilt. He notes that if our hearts condemn us, "God is greater than our heart, and he knows everything." (v. 20). When personal failures or heavy emotions make people feel unworthy, God's objective grace and omniscience offer a higher, forgiving truth.

 

John goes further and explains that a clear conscience allows us to approach God boldly and receive answers to their prayers. It teaches that spiritual security rests on God's unchanging character rather than fluctuating human feelings or lingering guilt. Of course there may be consequences of our sin that remain, but guilt and shame are not a part of that. The task of forgiving ourselves and moving forward in our journey, growing ever stronger in His presence, which allows us to walk as overcomers, resisting sin and glorifying the work of our Savior!

 

Perhaps it is time for you to lay the burden of guilt and shame at the Cross and reestablish your walk in Him! 

The Beloved Disciple's First Letter - Pt 13

 

For this is the message that you have heard from the beginning, that we should love one another. We should not be like Cain, who was of the evil one and murdered his brother. And why did he murder him? Because his own deeds were evil and his brother’s righteous. Do not be surprised, brothers, that the world hates you. We know that we have passed out of death into life, because we love the brothers. Whoever does not love abides in death. Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him. (1 John 3:11–15 ESV).

 

As I have mentioned before, one of my most vivid memories my first year at Texas A&M was entering the Memorial Student Center for the first time and seeing a bronze plaque just inside the door quoting John 15:12-13: “My command is this: Love each other as I have loved you. Greater love has no one than this: to lay down one’s life for one’s friends.” As the building has been expanded with the growth of the university and its student population that plaque has been fixed to a granite memorial just outside the entrance (pictured here). You may glimpse the list of names beneath the plaque of the many who have served in the military and were students of Texas A&M with the dates of their death in defense of our freedom. It was a powerful reminder of the sacrifice that love often calls for.

 

The Apostle John is calling the believers in Ephesus to make such a sacrifice in the face of severe opposition and prejudice, He reminds us that is a choice, and yes, even a command, to express the love that we receive from our Lord. It is a choice to show others that we love in all circumstances. It is the choice to let our Lord live in and through us. This choice is empathy, seeking the best for all of the “one-anothers”. This choice to love is perhaps one of the main reasons that we have difficulty with the priorities that we have seen earlier in the epistle.

 

Of course, we mustn’t confuse loving one another with pleasing one another. This ‘loving one another’ is actually doing and being God’s will for one another. Since God lives in us, He expresses through us what is needed for others. We express to others the will and love of God for them. This would clearly include ‘tough love’ and would include saying ‘no’ as well as correction and expressing priorities.

 

This love also needs to start close to home and extend outward. It needs to start with the people we see daily. Our family, our neighbors, the barista, the grocer. We can express this far away, in generosity toward the various agencies and organizations that are serving God around the world. But the Lord was clear when he said to love our neighbor, it starts close to home.

 

How is your “love-life”?