Jude - Contend for the Faith - Pt 6

 

It was also about these that Enoch, the seventh from Adam, prophesied, saying, “Behold, the Lord comes with ten thousands of his holy ones, to execute judgment on all and to convict all the ungodly of all their deeds of ungodliness that they have committed in such an ungodly way, and of all the harsh things that ungodly sinners have spoken against him.” These are grumblers, malcontents, following their own sinful desires; they are loud-mouthed boasters, showing favoritism to gain advantage. (Jude 14–16 ESV).

 

Our reading today mentions another little-known prophet, Enoch. It is another example of Jude, knowing his first readers not being inclined to give any supporting details. We can be sure, however, that the Holy Spirit’s inspiration included that in His plan for future audiences. So, we should begin with what we know historically. We do know that the period of time between the Old and New Testaments was marked by a great deal of international upheaval. The Maccabean revolt (ca. 164 BCE) ended the tyranny of Antiochus IV who defiled the Jerusalem temple. Israel subsequently enjoyed independence from foreign rule. This continued until 63 BCE when the Roman general Pompey made Palestine a part of the Roman empire.

 

Though prophets were silent during the intertestamental period, the Jews continued to produce many religious works. These works came to be known as the deuterocanonical books, and many of them, such as 1 and 2 Maccabees, are included in the canon of the Roman Catholic Church. However, many other works were produced at this time and were never recognized as inspired, even though they may have been used as devotional aids by some Jews.

 

One of these is known as the Testament of Moses and is the likely source for Jude’s description of the fight over Moses’ body (cf. v. 9). Jude’s reliance on an uninspired source immediately raises concerns for us. These concerns are only compounded by today’s passage. In verses 14–15, Jude quotes 1 Enoch, a pseudepigraphal (falsely attributed) work written between the third and first centuries BCE. This book is based on the enigmatic “Enoch” of Genesis 5:18–24, and was a favorite of the Dead Sea sect.

 

It is natural for us to then consider whether Jude viewed the aforementioned works inspired? If so, then we need to add to our Old Testament canon. If not, maybe Jude ought to be disqualified as an apostle for quoting an uninspired work as if it were inspired? Indeed, many in the early church had problems accepting Jude as canonical because of his use of these sources. But we need not resort to such a thing, for Jude’s use of this material does not mean he recognized these works as a whole were inspired. While operating under the inspiration of the Holy Spirit, Jude was led to include portions of these sources in his inspired letter. The apostle could distinguish the truths from the errors in these apocryphal books, and thus his use of a non-canonical writing is perfectly in keeping with the inspiration and inerrancy of his letter.

 

All truth finds its origin in God Himself. Therefore, we should not be dismayed that Jude quotes from sources not inspired by God. We can be sure Jude, under the superintendence of the Holy Spirit, was able to sift the wheat from the chaff in these non-canonical sources. Thus his letter, like all of Scripture, remains authoritative. Thank the Lord for giving us His Word and study it so that you may apply its truth to your life.

 

The message is clear. Jesus is coming and He will judge the living and the dead. Those that Jude singles out (“… the grumblers, malcontents, following their own sinful desires; they are loud-mouthed boasters, showing favoritism to gain advantage”) will face the wrath of the Sovereign Lord. Take care to stay away from such people! Contend for the one true faith!

 

Jude - Contend for the Faith - Pt 5

 

But these people blaspheme all that they do not understand, and they are destroyed by all that they, like unreasoning animals, understand instinctively. Woe to them! For they walked in the way of Cain and abandoned themselves for the sake of gain to Balaam’s error and perished in Korah’s rebellion. These are hidden reefs at your love feasts, as they feast with you without fear, shepherds feeding themselves; waterless clouds, swept along by winds; fruitless trees in late autumn, twice dead, uprooted; wild waves of the sea, casting up the foam of their own shame; wandering stars, for whom the gloom of utter darkness has been reserved forever. (Jude 10–13 ESV).

 

It should be understood that although our knowledge of the author and circumstances surrounding the epistle of Jude is more limited than our knowledge of other books of the Bible, we can be fairly certain that his original audience was made up of Christians from a Jewish background and therefore understood the references he has made much better. Jude’s use of Old Testament imagery and language in order to warn his audience about false teachers and predict their judgment reveals that his congregation would have been well-schooled in the Hebrew Scripture.

 

Today’s reading offers a further example of this. Jude begins by pronouncing a woe on the teachers troubling his audience. These woes were common ways of announcing judgment in the prophetic literature of ancient Israel (cf. Hosea 7:13). Of course, it is natural to think that this letter must be of little value since they speak only to that church of the first century. We would be greatly mistaken to miss the contemporary application in our present world. J. Godon Machen’s quote in the attached image summarizes our present plight quite well:

 

“Me love to be encouraged by false hopes; the world is full of quack remedies for sin.”

 

Jude faced similar “quacks, and compares these teachers to well-known Old Testament sinners in order to demonstrate they will meet the same fate. The example of Cain (Genesis 4) is used elsewhere in the New Testament (1 John 3:11–15) to warn Christians about their doctrine and behavior. Balaam, like the false teachers, saw visions and was later judged by God (Numbers 22–24; Joshua 13:22). Korah led a rebellion against the authority of Moses (Numbers 16), and Jewish tradition viewed Korah as the archetypal antinomian. He is thus a fitting example for Jude to use because the false teachers he deals with flaunted God’s law and denied apostolic authority. The horrible end of all these old-covenant heretics foreshadows the eternal judgment that is the fate of all false teachers and their disciples.

 

Our reading today also speaks of the way these teachers feasted on Jude’s audience — most likely a reference to the unbridled greed that would have motivated their teaching (vv. 12-13). His comparisons of the teachers to “waterless clouds” and “fruitless trees” demonstrate that despite their claims to the contrary, these men offered nothing of value to the church. Significantly, Jude calls these teachers “twice dead” (v. 12), referring to their eventual, physical death and eternal spiritual death. This death, experienced forever in the “gloom of utter darkness,” is reserved for all who pervert the grace of God (v. 13).

 

Few of us would overtly rise up against godly leaders like these men did by preaching false doctrine. Yet how many of us subtly disobey the authority of the pastors and elders in our churches by speaking ill of them or grumbling about their decisions? “Roast preacher” as a Sunday staple is all too common in our churches today. As others try to persuade you to murmur against godly church authorities, remember your responsibility to submit to the leaders God has appointed. If you have been divisive, do what you can to make amends. Of course it is also true that we should measure our leaders by the truth of Scripture, and if they are indeed peaching/teaching heresy, we must get out from under their influence and find a Scripturally grounded and focused ministry.

 

 

Jude - Contend for the Faith - Pt 4

 

Yet in like manner these people also, relying on their dreams, defile the flesh, reject authority, and blaspheme the glorious ones. But when the archangel Michael, contending with the devil, was disputing about the body of Moses, he did not presume to pronounce a blasphemous judgment, but said, “The Lord rebuke you.” (Jude 8–9 ESV).

 

As is true in other parts of this short letter, Jude gives us a unique insight into the spiritual realm. In our reading today he mentions the Archangel Michael as he “contends” with the devil over the body of Moses. Now, the relative lack of detailed information about angels in Scripture when compared to other topics has not prevented theologians and Bible teachers from speculating about these supernatural creatures. Western art is filled with paintings and poems about angels. Hollywood tells stories on TV and in movies about angels. Several modern Christian best-selling novels have purported to pull back the curtain and let us see the spiritual warfare between angels and demons that is on-going in the unseen realm. So, it is common that many Christians have their view of angels more informed by these nonbiblical sources than by the Scripture.

 

When it comes to our my personal angelology (our study of angels) I do my best to avoid the extreme of speculating too much about what angels look like and what they do. At the same time, we must avoid the other extreme of not being aware of the angels at all. When God made the universe, He also directs and sustains all that is in it according to His eternal decree (cf. Ephesians 1:11; Hebrews 1:1–4). Yet, He does not do this apart from the decisions and actions of His creatures, including human beings and angels. While His eternal plan governs all that happens, angels also act in creation and are secondary causes through whom God brings His purposes to pass. God is not the only supernatural being who acts in creation. The angels also do things.

 

We have seen the role angels play in the worship of God, but they also have been key actors in miracles such as the resurrection. Remember we are told that an angel rolled the stone away from the tomb of Jesus (Matthew 28:1–10). Angels also seem to be active in guiding the course of human history, with particular angels assigned to nations and territories. For instance, the Scripture says that the angel Michael is the “great prince” with charge over Israel (cf. Daniel 12:1). And we also see Daniel refer to a battle between Michael and “the prince of Persia”—apparently an evil angel or demon (cf. Daniel 10:12–14). Michael intervened in the fight between another angel and this demon to give the angel a clear path to deliver the interpretation of a vision to Daniel.

 

Michael is identified in our reading as an archangel, indicating that he has some kind of leadership role in the angelic hierarchy. He and the other holy angels go to battle for the people of God as part of their assignment as ministers to believers (cf. Hebrews 1:13–14). Our Lord has created a vast angelic army to fight for us and to battle against the devil in order that His kingdom will advance.

 

God shows His tender care for His people in giving His angels to us to minister to us and to do battle for our sakes. We do not know how often the angels intervene to protect us, but we do know that their intervention under the direction of the Lord has done more for us than we can imagine. This certainly should prompt us to be thankful for these spiritual allies. And we should take great care not to fall into the trap of thinking that what we can see is more real than the supernatural beings whom we cannot. They are there! Thank God for His assignment on our behalf!

 

Jude - Contend for the Faith - Pt 3

 

Now I want to remind you, although you once fully knew it, that Jesus, who saved a people out of the land of Egypt, afterward destroyed those who did not believe. And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day— just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire. (Jude 5–7 ESV).

 

I must confess that our reading today feels as if it is describing a vengeful, hateful deity. Of course, we know that is not the case. The love of God has been shown in so many ways throughout the Scripture we are hard pressed to honestly come to that conclusion. Never-the-less we should give careful consideration to the consequences of a life of sin. In his commentary on Jude, John Calvin interpreted these verses (vv. 5–7) as an urgent warning that experiencing God’s initial grace or covenant privilege does not grant a license to sin or exempt anyone from divine judgment. There are four distinct principles Jude calls attention to as examples of the way we are called to live as believers.

 

First, he uses the unbelieving Israelites (v. 5). Reformers, like Calvin, have emphasized that Jude is saying that a miraculous or public deliverance from Egypt (such as the Red Sea crossing) does not save a person if they lack true, living faith. God destroyed the disobedient in the wilderness, showing that unbelief and a rejection of God's authority are the root of ruin. Calvin warned believers "not to glory carelessly in his grace, but on the contrary, to walk watchfully in his fear". This is a word for us to hear as well. We must emphasize grace, however, God’s grace does not exempt us from the consequence of sinful choices and actions.

 

Jude also points to the apostate angels (Verse 6). The Reformers viewed the fallen angels as a stark example of pride and rebellion. Having abandoned their proper domain and designated rank (principatum), they were bound in darkness for the judgment of the great day. This underscored that high status or spiritual proximity offers no protection when creatures reject divine order.

 

Next the stepbrother of our Lord uses Sodom, Gomorrah, and the "Strange Flesh" (v. 7) as a clear example of the destructive practice of sin and disobedience. Calvin and subsequent Reformed commentators treated the destruction of the "cities of the plain" by eternal fire as a type and permanent example of divine vengeance against moral perversion, unrestrained lust, and the rejection of natural/divine limits; however, these are not the only practices of sin that will bring about the ultimate judgment of God.

 

Jude is also very clear in his call to reject Antinomianism. You may not be familiar with this theological belief. Antinomianism means “against the law" (from the Greek “anti” meaning against and “nomos” meaning law). It is a theological belief that Christians are freed from the obligations of moral law, church-prescribed behavioral rules, or the Old Testament law through divine grace. Reformers like Calvin and Martin Luther invoked these three classic types (Israelites, angels, Sodom) to combat the antinomian errors of false teachers in their own day—individuals who abused the doctrine of grace to justify immorality while outwardly claiming association with God's people.

 

In summary, Jude is simply calling for strong vigilance in the application of our grace in leading us to obedience of the will and purpose of God in our lives. The Apostle Paul writes to the Roman Church in this way:

 

What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. (Romans 6:1–4 ESV).

 

We must contend for the faith! Nothing else is sufficient!

 

Jude - Contend for the Faith - Pt 2

 

Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints. For certain people have crept in unnoticed who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ. (Jude 3–4 ESV).

 

Jude begins the body of his epistle by calling his readers beloved. This word should immediately refer us back to the first verse as he identifies his intended recipients as “believers.” However, it is also a reference to the familial relationship he has for them. This was a common use of the word in that day. A father would often refer to his child as beloved. We should note that since we are called slaves of Christ, we are also beloved in God the Father. With our common status as being loved by God, Christians are family, calling one another beloved. And, the entirety of this letter is written out of the overflow of Jude’s love for his brothers and sisters in the faith. He is not going to use hard words simply to be shocking, rather he is going to tell them difficult truths out of love.

 

Notice Jude says he was “very eager” (v. 3) to write to them. Jude’s purpose for writing was not to call out and condemn the false teachers in their midst; instead, he wanted to write a letter about salvation. He admits that he was very eager to write about this topic, but necessity dictated that he write concerning other matters. He does identify the topic as “our common salvation.” This phrase could also be translated as our common security. As such, Jude is subtly nodding at a common Roman idea of his day. During the first century, the Roman Empire was still expanding, and this expansion led to new enemies facing the empire. Thus, many politicians would write about the conquests being necessary for the common safety of Rome. The degree of its usage is likely similar to “national security” in our present day. Thus, Jude is saying these things he will write are essentials to the correct Christian concept of salvation.

 

And, of course, none of us would argue with the importance of the essence of our message. It is the gospel, which is the only answer to the problem of sin. Though we were created to live in sinless communion with God, our sin destroyed that hope. The good and holy God can only look upon sinful humans with judgment and wrath (cf. Romans 3:23). But by the grace of God, the Son of God was made flesh, lived a sinless life, and died in our place. The shorter version so often stated is that Jesus paid the price I could never pay; and, died the death I deserved! That is our gospel!

 

He quickly pivots to the presence of these false teachers within the church who were teaching something other than the gospel. His pastoral heart for the people being deceived led him to fight on their behalf. He says that he writes “appealing” to them.  Jude is not simply fervently asking believers, as some might interpret the word “appeal”. Instead, this appealing is an exhortation, a call to action. He is pleading for his beloved to make modifications to their behavior in response to the circumstances that he is bringing before them.

 

So, “to contend for the faith” is the very heart of Jude’s letter. The concept of contending in Greek was often used for high intensity challenges, such as sports, warfare, personal growth in virtues, and debates. The usage of faith here is to be taken as referring to the basic principles of Christianity. Faith is fundamentally the placing of one’s confidence in something, but in this case, it refers to what we are placing our confidence in, namely the atoning work of Christ. The gospel is too important to not defend with all our might. Of course, contention within Christianity must never be done physically or violently. The follower of Christ will never seek to defend by the sword but rather by the Word. Instead, we battle by building one another up in the true faith (Jude 20), seeking to rescue the deceived (Jude 23), and disavow the wolves (cf. 1 Corinthians 5:11-13).

 

To “contend earnestly for” (epagonizesthai) is an expressive compound infinitive which appears only here in the New Testament. The simple form of the verb (agonizomai), which appears as ‘agonize’ in its English form, was commonly used in connection with the Greek stadium to denote a strenuous struggle to overcome an opponent, as in a gladiatorial match. Then he says this gospel was “that was once for all delivered to the saints”. The truth of God was delivered by the divine revelation of God. The fact that it was delivered emphasizes that its truth is not of man but of God. One of the hallmark characteristics of false teaching is that they introduce a new teaching or new thought in addition to the sacred tradition of Scripture. The truth of Scripture was given once for all, and any addition to it is not Scripture. This is the only basis for which we know the foundation of the gospel. Anything else must be held up by measuring it against what has been given to us in the Scripture. It is the only final word!

 

If ever there was a time to contend for the Scripture it is now. It is assailed on many fronts. False teachers seek to subtly modify the Scripture to fit their goals and desires. That is ultimately destructive to faith!

 

Jude - Contend for the Faith - Pt 1

 

Jude, a servant of Jesus Christ and brother of James, to those who are called, beloved in God the Father and kept for Jesus Christ: May mercy, peace, and love be multiplied to you. (Jude 1–2 ESV)

 

Most of the time once I have finished a short series, I am torn a bit in consideration of where I want to go next. This is not the case with the series we begin today. For the next few days, we will be looking into the Epistle of Jude. It is the second-to-last book of the New Testament, consisting of a single, powerful chapter. The author is identified as Jude (Judah), he calls himself a servant of Jesus Christ and the brother of James, and traditionally regarded as a half-brother or relative of Jesus. The core purpose of this short is to urge believers to "contend for the faith" and warn against ungodly false teachers who had slipped into the community, perverting God's grace into a license for immorality.

 

We will see that he uses vivid examples of divine judgment from the past—including unbelieving Israelites, rebellious angels, and the destruction of Sodom and Gomorrah—and uniquely quotes from early Jewish apocalyptic literature like the Book of Enoch. Each of these references have given theologians much to debate through the years. In fact, Martin Luther held a highly critical view of the Epistle of Jude, placing it into a secondary group of New Testament books known as the antilegomena (disputed books) at the end of his 1522 German translation. He famously stated that Jude "…need not be counted among the chief books which are supposed to lay the foundations of faith." There has been much disagreement about that view and of course it is one of the canonized books of the New Testament.

 

The letter concludes by encouraging Christians to build themselves up in their faith, pray in the Holy Spirit, keep themselves in God's love, and show mercy to doubters. I think it will not only be of great interest for us to look at this epistle, but it will serve as a great encouragement in today’s cultural struggle all believers face. I hope you will read it and begin to jot down some of the questions you have for further examination. Send them to me and I’ll answer as many as possible.

 

Today, commit yourself to truly contend for the faith!

 

Seven Letters to Seven Churches - Pt 10

[Jesus said] “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me. The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne. He who has an ear, let him hear what the Spirit says to the churches.’” (Revelation 3:20–22 ESV).

 

We dare not leave these chapters without a look at one of the most well-known and misused passages in the book. Jesus says, “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me” (v. 20). While I certainly do not believe that I have a better understanding of the great reformer, John Calvin, I can understand in contemporary culture how this verse is better understood in terms of believing churches rather than lost seekers. Indeed, while Calvin did not write a commentary on the Book of Revelation, he famously confessed that he could not make sense of most of it. Calvinism approaches these verses very succinctly. Within Reformed and Calvinist theology, this passage is interpreted through the broader framework of God's sovereign grace rather than an autonomous human "free will" decision. I tend to agree with this approach.

 

These verses, especially verse 20, as an address to the lukewarm, apostate-leaning church of Laodicea rather than an evangelistic invitation to unregenerate non-believers. The imagery of Christ knocking is understood not as a helpless God waiting outside a sinner's self-locked heart hoping to be let in, but as Christ’s covenantal call and discipline (connected directly to verse 19: "As many as I love, I rebuke and chasten").

 

It is an effectual calling. When Christ truly calls or knocks on the heart of His elect (cf. John 10:27, "My sheep hear my voice"), the grace is effectual—meaning God supplies the very ear to hear and the will to open the door, rather than standing passively outside. We have often used the word “quickening” to describe this work of the Holy Spirit. It is at the heart of what Jesus tells Nicodemus when He says, “You must be born again: (cf. John 3). Just as our natural birth is not a result of our doing, so our spiritual birth is not initiated by us. It is a work of God (cf. Ephesians 3:8-9).

 

Jesus’ promise is one of overcoming by grace (v. 21): The promise to the one who "overcomes" aligns with the reformed doctrine of the perseverance of the saints, where true believers endure because God preserves them through union with Christ. That is good news indeed! If we depend on our effort, we are doomed. By God’s grace we have the work of the Holy Spirit and the promise of God that we will never be separated from Christ. Once that is settled, we can be set free to overcome our apathy and share this good news with others in ministry and service.

 

  

Seven Letters to Seven Churches - Pt 9

 

[Jesus said] “And to the angel of the church in Laodicea write: ‘The words of the Amen, the faithful and true witness, the beginning of God’s creation. ‘I know your works: you are neither cold nor hot. Would that you were either cold or hot! So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth. For you say, “I am rich, I have prospered, and I need nothing,” not realizing that you are wretched, pitiable, poor, blind, and naked. I counsel you to buy from me gold refined by fire, so that you may be rich, and white garments so that you may clothe yourself and the shame of your nakedness may not be seen, and salve to anoint your eyes, so that you may see. Those whom I love, I reprove and discipline, so be zealous and repent. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me. The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne. He who has an ear, let him hear what the Spirit says to the churches.’” (Revelation 3:14–22 ESV).

 

Today we come to the last of the letters written to the churches. Laodicea was home to the church Jesus addresses specifically in the book of Revelation, and our Lord has nothing positive to say about this congregation. Moreover, Jesus’ warning to this church is perhaps better known and yet more misunderstood than all the other warnings in the first three chapters. It is in our reading today that the Lord charges the church in Laodicea with lukewarmness, stating that He will spit the believers out of His mouth unless they change.

 

He would rather they be hot or cold. Many people think this means that Jesus does not want a half-hearted commitment, that it is better to fervently hate Him (cold) than to lukewarmly love Him. Of course, Jesus demands more than a half-hearted commitment (cf. Luke 9:57–62). However, He is not saying that He prefers vigorous hatred over nominal love. Laodicea was known for its lukewarm, unclean, and virtually useless water. Hierapolis, a city six miles north of Laodicea, had springs of hot water used for washing and for medical treatment. Colossae, a city ten miles east of Laodicea, had fresh, cold, drinkable water from a mountain stream. Jesus seems to be saying that the Laodicean Christians are useless in service to Him, perhaps comparing them to Laodicea’s poor water and exhorting them to be useful like the water of Hierapolis or Colossae.

 

Ironically, the Laodicean Christians thought that they needed nothing (v. 17). Laodicea was a wealthy center of banking and textiles, and it had a medical school that developed an ointment to treat eye problems. The Laodicean believers had grown comfortable with the culture, thinking that all these things gave them spiritual advantages. But Jesus’ exhortation that they buy gold refined by fire, white garments for their nakedness, and salve for their eyes (v. 18) showed that they lacked anything of spiritual advantage despite their possession of material benefits. He is calling them to seek spiritual advantage by comparing what they thought they had with true blessings only He can provide. This call to buy such things is not a call to merit His grace by works. God’s grace is “without price” (cf. Isaiah 55:1)—free to all who ask for it.

 

Jesus knocked at the door of this church, promising to reward all who let Him in (v. 20). This is not an evangelistic invitation for nonbelievers to believe in Jesus but a warning that He will break down the door and judge the church if it does not repent (cf. James 5:9). Judgment begins with the household of God (cf. 1 Peter 4:17).

 

Our greatest desire as servants of Christ should be to be useful for Him and for His kingdom. In ourselves, however, we cannot be useful. He must give us the grace to serve Him diligently, so let us pray regularly that He will make us useful servants in His kingdom.

 

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!