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Psalm 19 -- The Works and the Word of God

12/9/2022

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THE WORKS AND THE WORD OF GOD
Psalm 19
 
The careful contemplation of the revelation of the LORD in creation and scripture will inspire the greater adoration and renewed spiritual commitment of the believer.[1]
 
Psalm 19 is a classic presentation of divine revelation and its intended effects. The psalm falls into three distinct parts, the contemplation of divine revelation in nature, the reflection on the value and benefits of written revelation in the word of the LORD, and a prayer for cleansing and preservation from sin – the designed effect of all revelation.


Natural Revelation: The heavens under the dominating influence of the sun constantly reveal the glory of God (1-6).
 
All creation is a clear witness to the glory of God (1-4a). 

The first few verses of the psalm describe God’s wordless revelation in the universe: creation clearly reveals the glory of God. For many the observation of the sun, moon, stars and planets is a scientific study; for others it might serve the purposes of divination, but the believer will be filled with praise and adoration for such a God who created all things. In fact, the poetry of this psalm is so elegant and the theme so lofty that it has inspired some of the greatest musical praise in the history of the faith.
 
The first verse introduces the revelation with a summary statement: “The heavens are telling the glory of God, and the firmament declares the work of His hand.”
 
The verse begins with “the heavens,” which probably indicates everything in the heavens – primarily the sun, moon, clouds, stars, and planets. Parallel to this is the word “firmament,” the “expanse” of space beyond the immediate skies. In Genesis 1:8 the “firmament is called “heavens,” so the word can mean the same thing.
 
All the heavenly hosts “are telling” the glory of God. Here we have personifications to indicate that these parts of creation are actually revealing something about God. It is as if all the contents of the heavens are glorifying God in His heavenly sanctuary – just by their actual existence. Everything in the heavens reveals the work of God’s hand, i.e., that there is a creator who has made everything.
 
At the heart of the verse is the theological description of what the heavens declare – “the glory of God.” The title used for God (El) signifies the sovereignty and power of the creator and supreme being in the universe. The term “glory” speaks of God’s intrinsic value, what gives Him importance. Anyone looking at the universe and understanding that God created all by His powerful word could come to no other conclusion that that He is the most important person in existence – ever – no one else could even come close. Everything that exists in the heavens reveals the work of a Creator and all creation tells us that there is no one as important as He.
 
The personification continues in verse 2 with day and night continually making God known, pouring forth speech and proclaiming knowledge. The message goes out all the time. The evidence of the majesty and power of God pours out constantly. The vast expanse of the universe in all its complexities reveals God’s infinity and sovereignty. The perfect functioning of all aspects of creation reveals His wisdom. The beauty of all creation reveals the beauty of God.
 
Natural revelation may not communicate with specific words, but its message is clear nonetheless. Verse 3 makes the point that there is no speech, and there are no words to this revelation, and their voice is not heard. The heavenly witnesses may seem to be silent, but their testimony is heard continuously.
 
Verse 4 adds the extent of this revelation: it goes throughout the inhabited world. It is as if the heavenly revelation continues as a line of text throughout the whole earth, the “words” reaching to the end of the inhabited world. Wherever people live on this planet, natural revelation communicates the truth to them that there is a sovereign Creator.
 
The sun on its vigorous and powerful course dominates the heavenly proclamation (4b-6).
 
In the middle of verse 4 there is a change of focus from the whole creation to the dominating part of creation as we see it – the sun. During the day the sun is so bright it is impossible to see the stars and planets in the heavens; and the sun is so powerful that it changes the weather from night to day, warms the earth so people can live, and causes everything to grow on the earth for the benefit of mankind.
 
The poetry refers to the sun’s night-place in the heavens as a tent God made for it. The psalmist represents the sun as a vigorous bridegroom: at night he goes into his tent, and darkness falls; in the morning he comes out of his chamber filled with happiness and enthusiasm and runs his course for the day.
 
This course is from one end of the heavens where the sun rises to the other end where it sets. The language is written from our perspective on earth.
 
Under its dominant presence nothing is hidden from its light or heat. By observation anyone can see that the sun is the dominant part of our universe., but with further understanding we can observe how light, heat, and energy come from the sun, giving life to this planet. This too reveals the knowledge and understanding of the Creator, for He so ordered the universe that the sun and the earth are in the exact relationship for the right time to sustain life on earth.
 
There is more to this section than a poetic description of the appearance and importance of the sun in God’s creation. In the ancient world the pagans worshiped the sun god, called Shamash. The Babylonian god Shamash is even called “bridegroom,” in reference to the myth of the sun resting in the arms of his beloved sea at night. The psalmist was drawing on some of the expression from the pagan world to form a polemic. The sun may be compared to a mighty man rising in the morning from a bridal chamber; but contrary to pagan myth it is still the sun, and the language is poetic. The sun is just a part of God’s creation.
 
Moreover, the sun god in Mesopotamia was also considered to be the upholder of justice and righteousness. For example, on the stele that has Hammurabi’s law code, Shamash is portrayed as giving the law to the king and guiding him in writing it. The Psalmist counters this and attributes law to Yahweh instead.

The first two parts of the Psalm deliberately counter pagan ideas for the purpose of undermining them and replacing them with the truth. Creation is not to be worshiped. It is a witness to the Creator who is to be worshiped. Creation does not give the law or champion justice, but Yahweh, the God of creation does.
 
Specific Revelation: The word of the LORD is most desirable because it not only reveals God’s will but also transforms the lives of people (7-11). 

The word of the LORD reveals God’s will and transforms the lives of people (7-9). 

In verse 7 there is a abrupt change in language, style, and content. The attention shifts from the splendor of God’s creation to the value of the word of the LORD. Natural revelation declares a good deal about the power and majesty of God, but it cannot communicate the details specific revelation reveals. All the heavenly hosts and especially the sun have a great impact on life on this planet, but they cannot match the impact of specific revelation.
 
Lives are transformed and enriched as people follow the instructions and principles of the word of the LORD. The material in verses 7-11 comes close to wisdom or torah (“law”) literature with its emphasis on Scripture. The first part, verses 7-9, extols different aspects of the word of the LORD and describes the effect of each on the believer. The second part, verses 10-11, proclaims how desirable and beneficial the teaching of Scripture are for the believer.
 
The psalmist extols six aspects of the word of the LORD. The first is the general heading, “the law of the LORD.” The word translated “law” can refer to an individual teaching, the law given at Sinai, all the books of the law in general, or all of Scripture. Here it seems to refer to the law given at Sinai, but it can easily be applied to any biblical revelation.
 
With the shift to specific revelation the psalmist uses the covenant name “Yahweh” instead of “God.” Natural revelation can tell us about a sovereign, powerful God who created all things, specific revelation can tell us about the personal, covenant God Yahweh who revealed His will and His plans to His people.
 
This law, David says, is perfect. It is flawless. It is without error. There is no misleading or unnecessary instruction. It is sound, consistent, unimpaired, and genuine. In other words, the law of the LORD has divine integrity, and its effect on people is that it restores life. No matter what spiritual condition people might be in, or what physical location or event might have brought about their waywardness, the law of the LORD shows them how they may be restored to a right relation with God. Many people hear the word “law” and think only of rules with condemnations, but the law also included all the ritual of the sacrifices – God’s gracious provision for forgiveness and restoration.
 
The second topic listed (v. 7b) is “the testimony of the LORD.” It is a general reference to the laws and commandments that make up the covenant God made with Israel. This testimony is “sure.” This means that it is reliable or trustworthy, and the effect is that it makes wise the simple. The “simple” is the naïve person, often young, who has had no training and is therefore without knowledge or discipline, and who wanders into all kinds of danger. The simpleton desperately needs wisdom, which is the skill to live a life that is disciplined and productive, bringing honor to the community, the family, and to God. By entering into the covenant with the LORD and living according to its stipulations, the simple may become wise; but without Scripture, there can be no godly wisdom.
 
The third topic is “the statutes of the LORD.” The LORD’s statutes are like divine appointments to higher service with additional responsibilities and duties. They are “upright;” they are exactly right, appropriately clear and direct. The effect of these statutes, should one receive them and live on this level, is that they cause the heart to rejoice. Living out the plan of God revealed in the covenant will bring joy.
 
The fourth topic is “the commandment of the LORD.” Th singular use of “commandment” is a reference to the entire law with all its commandments and provisions. This covenant program is “pure,” without any imperfection or pollution. Because God’s command is pure, it “enlightens the eyes” – it gives people spiritual understanding and guides them in the right choices. Spiritual perception is essential for survival in a corrupt world.
 
The fifth topic does not seem to fit the pattern: “The fear of the LORD is clean.” Since all the other topics are terms for the law of God, the intended meaning here is the law as well. The psalmist has put the effect of the law, fear, for the law. The law properly understood and received will prompt reverential awe in the believer. The law, which prompts such fear is “clean,” a term that used in the Levitical ritual of the sanctuary. Its antonym “unclean,” described anything that was contaminated or corrupted through defilement in the world outside the sanctuary and was therefore not permitted in the presence of God. “Clean” in Psalm 19 describes the law that produced reverential awe as being acceptable in the presence of God because it was not polluted or perverted in any way; and the effect is that it lasts forever, it stands forever. God’s holy word will endure forever because it is truth. Heaven and earth will pass away, but not the word of the LORD (Matt 24:35).
 
Finally, we have the sixth topic, “the decisions of the LORD.” The word “decisions” refers to the rulings in the law that decided cases. In deciding a legal case, the purpose is to get to the truth. All God’s decision will do just that, and so the conclusion is that “they are righteous altogether.” Only in the decisions of God will anyone ever find true justice.
 
The word of the LORD is desirable and enjoyable because it enables people to be pleasing to the LORD (10-11). 

After the survey of the value and effect of the word of the LORD in the lives of people, the psalmist announces his delight in and benefit from the word of the LORD. For believers the laws of God were not a burden; they were desirable. The psalmist knew that the laws of the LORD were more to be desired than fine gold, and they were sweeter than honey from the honeycomb. God’s word is sweet in the enrichment and satisfaction of life that it brings to the faithful believer, and its sweetness increases its desirability day by day.
 
As David reflected on the enjoyment the word of the LORD gave him in life, he also reflected on its impact in his life (v. 11). First, he, God’s servant is warned by them. The law not only told people what they should not do, but also warned them of the consequences if they violated the law. On the other hand, by keeping the laws of God there was “reward,” good results.
 
The laws of God were sweet and desirable – they prevented people from ruining their lives and the lives of those around them, and they promised a good outcome for abiding by the law. Based on the first part of this psalm, we can conclude that this is so because the sovereign Creator knows what is best for His creation.
 
Response to Divine Revelation: The proper response to divine revelation is the confession of sin and the desire to be accepted by God (12-14). 

After rehearsing natural revelation, the revelation that all the heavenly host provides about the majesty and glory of God, and after delineating the different aspects of the word of the LORD, the specific revelation that transforms and enhances the lives of believers, David responds with an acknowledgement of his waywardness and a prayer for cleansing from sins and preservation from the sinfulness so that he might lead a life that is acceptable to God. All who believe in divine revelation can share this concluding prayer.
 
Believers should pray for cleansing from hidden faults (12). 

Verse 12 begins with the rhetorical question, “Errors – who can discern them?” The type of sins he is talking about are “sins of ignorance.” The term can describe waywardness in general, but in the cultic laws it describes sins that were unintentional, hidden or inadvertent. Leviticus prescribed the sin offering for these sins when the guilty found out about them or was made aware of them (4:28). The word could refer to any sin that was committed out of ignorance of the law, or any sin that was committed inadvertently, or any sin that was rationalized.
 
These were not premeditated violations of the Law; but even though may have been committed unwittingly, they were nevertheless sins. David knows he cannot detect them, and so he prays for God to clear him of secret or hidden sins. The verb “clear me” is from the verb “acquit; he wants to be declared innocent or free of any sins that are hidden to him at the moment. If he meditated on the Law, he would discover them; his prayer is that they be removed so that he would be free.
 
Believers should pray for preservation from presumptuous sins (13). 

David also prays for God to preserve him or hold him back from presumptuous sins. The reference is pre-meditated sins, sin of the high hand (Num 15:27-31). The one guilty of presumptuous sin was a willful sinner; the presumption came in the idea that he could sin knowingly and willfully against God. David’s prayer is that such arrogant sins not have dominion over him.
 
If the psalmist was cleared of secret sins and prevented from presumptuous sins then he would be blameless and innocent of great transgression. The word for “blameless” describes animals without blemish that could be brought into the sanctuary. In a similar sense David is saying that when he is free of sin, he will be blameless before God and therefore welcome to His presence. The other word “innocent” is the word “free, clear, acquitted” – he will be acquitted of great transgression. He wants to be free of any serious sin.
 
Thus it is the case with all the people of God, that when they are cleansed of secret sins, and protected from committing presumptuous sins, they are blameless and innocent in the eyes of God; but it takes a constant vigil to maintain such spiritual integrity.
 
Believers should always pray that their words and thoughts be acceptable to the LORD (14). 

The concluding prayer is one of the best-known prayers from the Psalter. The prayer is that the words and meditations be acceptable to the LORD. The psalmist has dwelt on the words of natural revelation that reflect the glory of God and the words of special revelation that come from God and guide and direct his life in obedience to God; now he prays that his words to God would also be acceptable to God. But the concern is not for words only, but meditations as well. The prayer is that everything he says and everything he thinks be acceptable to God.
 
The psalmist addresses God in this prayer as “my rock and my redeemer.” The figure of the rock represents God as the solid foundation of is life, his place of security and safety, and his strength. The epithet “my redeemer” on the human level refers to the kinsman redeemer who protects and provides for the family, as in paying off debs or marrying a widow; but on the divine level the word refers to God’s protection and deliverance of his covenant people. Calling God his redeemer means God is his loyal protector, the one who will make things right.
 
Message and Application
 
The careful contemplation of the revelation of the LORD in creation and scripture will inspire the greater adoration and renewed spiritual commitment of the believer.
 
The different strands of the psalm connect to the teachings of the New Testament. Natural revelation is the starting point for Paul’s letter to the church at Rome, and in the Book Paul cites Psalm 19:18 to make the point that Israel cannot say they never heard the word (Rom 10:18). The revelation of God has been constant: natural revelation displays His power and majesty, but the word of the LORD reveals His will. According to Paul the Law is holy, righteous and good (Rom 7:12); it reveals the will of God, but most importantly it reveals sin (Rom 7:13). Because it is God-breathed, Scripture is able to make people wise and is profitable for instruction in righteousness (2 Tim 3:15, 16). Divine revelation leads believers to praise God, to confess their sins, and to renew their commitment to obey.
 
Christians will also attest that with the coming of Christ revelation is complete. He is the Creator, and so the heavens declare the glory of Christ (John 1:1-10; Col 1:15-20); and He is the Word, the complete revelation of God, and so faith in Him brings life and joy and spiritual understanding (John 1:1-18; Heb 1:1-3). As we learn of Him through the Word, our secret sins and rebellious acts will be uncovered so that we might find forgiveness and gain the spiritual strength to resist great sin (1 John 1:7).

[1] Much of the material for this message is adapted from A commentary on the Psalms by Allen P. Ross.
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Revelation Chapter 5

11/1/2022

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WORTHY IS THE LAMB!
Revelation 5*

Philippe R. Sterling
 
Spontaneous celebrations of freedom erupted all across Eastern Europe in the late 1980s as atheistic and tyrannical governments suddenly disintegrated. One of the displays of liberty took place in Czechoslovakia on November 27, 1989. Although church bells had not been heard in that nation for 45 years, at noon that day every church bell in the country began to ring. The pigeons were as startled as the people. A sign placed in the lawn of a church in Prague summed up the joy of the moment. It read simply: “The Lamb Wins!”
 
That triumphant message evokes a picture of the meekness and power of the Lord Jesus Christ. Throughout the pages of Revelation, He is portrayed as the Lamb who has redeemed us. Yet despite the greatness represented by a Lamb, Jesus is also the mighty Lion who will defeat all who oppose Him. The reign of God’s Messiah will not come peacefully. The imagery of Revelation is full of God’s fierce power and judgment on those who are in rebellion against the Lamb’s rightful rule. The Lamb will win. Praise the Lamb!

The Eternal Father offers the title-deed of the earth to Jesus, the worthy redeemer (5:1-6).
 
The World’s Need for the Lamb (1-4)
 
The Seven-Sealed Scroll (1)
 
John saw a seven-sealed scroll written inside and out in the right hand of the One who sat on the throne (v. 1). 
 
In the chapters that follow, the breaking of the seals results in the outpouring of the judgments of God.  The breaking of the seals releases all the judgments necessary to defeat Satan’s kingdom, restore the kingdom of the earth under the visible authority of Christ, and reestablish mankind as God had originally intended before the fall.
 
The seven-sealed scroll contains the story of man losing lordship over the earth to Satan, the usurper, and its recovery through the God-Man Savior, the Lion who is also the Lamb. He alone is able to accomplish what no one else in the universe can, and He does so through the judgments of the seals.
 
The Jewish laws and customs concerning the reclamation of land and the role of the kinsman-redeemer shed light on this.  If a Jewish family was required to forfeit its land and possessions through some distress, the property could not be permanently taken from them.  The Old Testament law of jubilee and the kinsman-redeemer protected them against this.  Their losses were listed in a scroll and sealed seven times.  Then the conditions necessary to purchase back the land and their possessions were written on the outside of the scroll.  When a qualified redeemer could be found to meet the requirements of reclamation, a kinsman like Boaz in the story of Ruth, the one to whom the property had been forfeited was obligated to return the possessions to the original owner.  We find such a case in the book of Jeremiah (32:6-44).
 
Since the major part of the book of Revelation deals with the judgments associated with the removal of the seals of this scroll, it is important that we understand the significance of its content.  The scroll represents the forfeiture of mankind’s original inheritance from God.  When God created Adam and Eve, He gave them dominion over the earth and everything in it (Genesis 1:26-30; Hebrews 2:6-8).  When Adam and Eve succumbed to the temptation of Satan and disobeyed God, Satan usurped their authority to rule the world.  However, God did not want the earth and the human race to be permanently ruled by Satan and the fallen angels under his control (Hebrews 2:5, 8b, 14-15; Genesis 3:15).  Therefore, someone had to be found within humanity, a kinsman redeemer, one who is qualified to reclaim the lost inheritance, someone who was true humanity, yet free to redeem; not a sinful man, nor an angel (Hebrews 2:9, 14-17).
 
It is fitting here for us to correct a lack of understanding of all that is included in the conception of redemption.  When this word is used, we tend to think that it only has to do with the forgiveness of our sins through the payment of Christ’s death.  Viewed as a whole, redemption is a wider and more wondrous thing.  It involves the restoration of all creation to the rule of Christ and His fellow heirs (Romans 8:16-25).
 
The scroll was in the right hand of God the Father.  This is significant of His right to what the sealed instrument binds.  Taken from man, the inheritance reverted to the original Giver.  Satan’s possession is a mere usurpation, permitted for a time.  The true right still lies in the hand of God, until the proper kinsman-redeemer comes to redeem it, by paying the price, and ejecting the usurper and his followers.
 
The Silence of Creation (2-3)
 
Along with the sealed scroll appeared a mighty angel, asking with a great voice, “Who is worthy to open the scroll and break its seals?”  The time had come, when, if a qualified redeemer was to be found, He should come forward and exercise His right. 
 
The result of the call was that “no one in heaven or on the earth or under the earth was able to open the scroll or look into it.”  Angels shrunk back from it as beyond their qualifications.  And yet, it would seem as if somewhere there had been efforts made to achieve it.
 
Lost people throughout human history have tried, in politics, in science, in all the arts of civilization, philosophy, and even religion, to work out this problem of the successful repossession of what was lost in Adam, to attain to that forfeited perfection and supreme good.  Satan has seductively worked to persuade us that we can make good the lying promise, “You shall be as God,” and in spite of the Almighty and without Him, realize the dream of a better destiny for the world and the human race.  It has also been within the plan of God to permit His rebellious creatures to carry out the experiment to its utmost and to give scope to the most conspicuous failure at the last. 
 
Though varied and complicated have been the attempts, they all have resulted in failure.  Egypt attempted to rule the world, and bowed to the worship of creatures, and went down in ruins.  Babylon tried it and became the great symbol of all that is blasphemous in power and impure in life.  Greece tried it, and only achieved her destruction in the union of the intellect with the vices of the flesh.  Rome tried it, and became the iron arm that covered the world in blood, and then dissolved in the pollution which itself had made.  Communism failed.  The spirit of democracy and human enlightenment is now trying, and will perpetuate its efforts to the most gigantic and bewitching level that the world has ever seen, but only to work out the most dreadful failure that has yet occurred.  The lost estate of man, by sinful men, or holy angels, or demonic spirits, can never be recovered.
 
The Sorrow of John (4)
 
It’s a sad and mournful thought. Heaven itself seems to grow silent and breathless under it. And the tender and loving heart of John breaks, “Then I began to weep greatly because no one was found worthy to open the scroll or look into it.”
 
Seeing that no one was found worthy to open the scroll, John began to weep.  John knew what the sealed scroll meant.  He understood the office of the kinsman redeemer, and that if there was failure at this point, the reinstatement into what Adam lost – the recovery of all that sin took away – must fail.  Until that scroll is opened, and the seals broken, the people of God must remain in privation, sorrow, and tears.
 
Worthiness of the Lamb (5-6)
 
Lion of Judah and Root of David (5)
 
One of the elders said to John, “Stop weeping; behold the Lion from the tribe of Judah, the root of David, overcame so as to open the scroll and its seven seals.”  This is what the people of God have been hearing from her elders, and prophets, and apostles, and ministers, in all the ages.  It is the essence of the Gospel, which has been sounding ever since the promise in Eden, that the seed of the woman should bruise the serpent’s head.  It has been the comfort of God’s people in all these ages of their disinheritance. 
 
Jesus is the Lion of Judah.  Judah was one of the twelve sons of Jacob, the patriarch from whom the twelve tribes of Israel originated.  In Genesis 49:10 Jacob prophesied of Judah’s leadership, “The scepter [rulership] shall not depart from Judah . . . until Shiloh (the Messiah, to whom it belongs) comes.”    Judah was the tribe from which king David came.  God promised David a royal kingdom that would last forever.  He told David that one of his descendants would be called the Prince of Peace, and that this Prince would reign over an eternal kingdom of righteousness and justice (1 Chronicles 17:11-14). 

Jesus is the root of David – the foundation on which the Davidic hopes rest.  He overcame in the temptations in the wilderness, in the agonies of the garden, in death on a cross, and in the grave.  He ascended and led captivity captive.  He is Victor over sin and death.  He has paid the redemption price of the forfeited inheritance.  He is the true kinsman redeemer, who, having triumphed and been accepted, will also prove ready and worthy to complete His work, by taking the scroll and breaking its seals.
 
Lamb of God (6)
 
John saw between the throne and the elders a Lamb, standing, as if slain.  The Lamb is the same whom the elder had just described as a Lion.  The two titles seem to be contradictory.  But in reality they supplement each other. 
 
The opening of the seals is an act of strength, an exploit of war, a going forth in power to take possession of a kingdom.  As one after another is broken, out breaks a fierce assault on the enemies and usurpers who occupy the earth.  In the accomplishment of this, Christ is a Lion, clothed with power, and majesty, and terribleness.  But the character in which He overcame and became qualified for this work, and in which He presents Himself before the throne as a candidate worthy to do it, is that of the sacrificial Lamb that was slain.
 
The title of Lion is used of Jesus only once in Revelation.  The title of Lamb is used 28 times.  The point is that His kingly crown, rule, and power lie in His redemptive work as the Lamb of God who died in our place.  The biggest battle was on the cross.  He could not take his place as Ruler until He had become the kinsman redeemer by His sacrifice.  The Lamb is standing as if slain.  His mortal wounds were visible.  His wounds will remind us forever of the cost of our redemption.
 
John further describes this Lamb as having seven horns and seven eyes.  This suggests that something more than sacrifice is now to be His business.  The horn is a symbol of strength and aggressive power.  Seven is the number of completeness.  So that while Jesus appears here as the sacrificial lamb, He possesses at the same time the fullness of conquering strength.  As to the seven eyes which are the seven spirits of God, Isaiah prophesied that the Spirit of the Lord would rest on the Messiah (11:1-3).  And he listed seven aspects of the Spirit.  He is the spirit of the Lord, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and the fear of the Lord.  Seven emphasizes the completeness of his knowledge and insight.  None of His actions and decisions in His righteous judgment against the sin of mankind will be made on partial knowledge.
 
Jesus, the worthy Lamb, takes the title-deed to the earth (5:7). 

Finally Jesus, the Lamb, takes the seven-sealed scroll from the right hand of the One who sits on the throne.  This is the pivotal act of the book of Revelation.  It is the act by virtue of which the world is subdued, Babylon judged, the Beast destroyed, the dragon vanquished, death overthrown, the curse removed, the earth made new into the paradise of God.  It is the taking up of the title-deed of the forfeited inheritance, the legal act of repossession of all that was lost in Adam, and paid for by the blood of the Lamb.
 
The angels and the elders and all creation worship Jesus the rightful King of the earth and Judge of all (5:8-14). 
 
And when the Lamb took the scroll, there went a thrill through all those gathered before the throne.  The four Living Beings and the twenty-four Elders fall down before the Lamb in worship, for they realize that the events resulting in the liberation of creation are about to begin.
 
The elders are described as “each holding a harp and golden bowls full of incense, which are the prayers of the saints.”  It is now the time for the prayers of the saints to be answered and fulfilled: “Thy Kingdom come Thy will be done on earth as it is in heaven.”  So have all believers prayed.  The prayers have been carefully treasured in golden bowls.  They are as sweet incense before God and the Lamb.  The holding up of the prayers and the harps together before the Lamb as He takes the scroll, is that He may now remember and fulfill what all the prophets had spoken and sung, as well as what all believers have prayed.
 
And the elders sang a new song. John hears the majestic hymn reverberating through heaven: Worthy are You to take the scroll and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation. You have made them to be a kingdom and priests to our God; and they will reign on the earth. Their song magnifies the worth of the Lamb for four reasons. He was slain. That death brought redemption. That redemption results in a position as a kingdom and priests. In the future the redeemed will reign upon the earth.
 
The elders are not alone in their adoration. John heard the loud voice of many angels saying: Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing. They give a sevenfold ascription of praise.
 
And the response of praise spread wider and wider. John heard every created thing in heaven and on earth and under the earth and on the sea say, To Him who seats on the throne and to the Lamb, be blessing and honor and glory and dominion forever and ever.
 
And the four living creatures kept saying, “Amen.” And the elders fell down and worshiped. They close this scene of universal homage to the Lamb. All of heaven’s praise comes because the Lamb takes the scroll from the Father’s hand. God’s great eternal plan will now be fulfilled. His kingdom will come and His will be done.

*Some of the material is adapted from J.A. Seiss, The Apocalypse.
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Revelation Chapter 4

10/5/2022

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THE THRONE
Come, Let Us Worship Him!
Revelation 4:1-11

Philippe R. Sterling
 
The Scriptures exhort us to worship God. Psalm 100 is one such passage.
 
Shout joyfully to the Lord, all the earth.
2 Serve the Lord with gladness;
Come before Him with joyful singing.
3 Know that the Lord Himself is God;
It is He who has made us, and not we ourselves;
We are His people and the sheep of His pasture.
 
4 Enter His gates with thanksgiving,
And His courtyards with praise.
Give thanks to Him, bless His name.
5 For the Lord is good;
His mercy is everlasting
And His faithfulness is to all generations.
 
Worship matters. Worship matters to God. Worship is celebrating who God is and what He has done. Our passage in the Book of Revelation today focuses on worship.
 
The Lord Jesus receives the title-deed to judge and reclaim the earth (4:1–5:14). 

John introduces the third major section of the book with the same words used in the temporal outline in 1:19, “After these things.” We are now about to see “the things which will take place.”  What things?  The things after the Church Age!  The things after the removal of the Church from the earth!  This will include the tribulation period, the return of Christ to the earth, the millennium, and the new heaven and new earth.
 
Chapters four and five form a prologue to the entire section. John is given a glimpse of the throne in heaven before he is shown the terrible judgments that will be poured out on the earth.
 
The Eternal Father sits on the throne in heaven and receives the adoration of the four living creatures and the enthroned elders (4:1-11). 

One of the popular shows on Netflix is The Crown. Though we live in a constitutional republic we are still fascinated with monarchy. God the Father rules over all creation and sits on a divine throne. Revelation chapter four ushers us into the throne room of God.
 
Summoned to the Throne: John saw a door open in heaven and heard the words “Come up here” (4:1).
 
John sees an open door in heaven. This is a special door opened to admit John to heaven. The voice of the one that had first spoken to him in chapter one, likely Christ, invites him to “Come up here.” The One speaking with John tells him that He will show him what must take place “after these things.”
 
The invitation to John is similar to that which the Church anticipates at the rapture.  The word “rapture” in English is a transliteration of the old Latin word “rapturo,” which means to “snatch away” or “catch up.”  The equivalent Greek word is “harpazo.”  This comes from the biblical description of the event in 1 Thessalonians 4:13-18. 
 
Someday, Jesus will come for the Church and say “Come up here.”  At the beginning of chapter 4 the Church is in heaven.  This is how Jesus intends to fulfill His promise to the church in 3:10.  Jesus in the Upper Room in John 14:3 just before His death and resurrection told the disciples that He would leave and “go prepare a place for you.”  He then promised to return “to receive you to myself that where I am, there you may be also.”  1 Thessalonians 4:13-18 paints a picture of the rapture for us.  Paul did not want the church at Thessalonica to be uninformed.  Jesus will come with “a shout.”  It will be a shout of welcome as He comes to gather us to Himself.  He will come with the voice of the archangel and with the trumpet of God.  These three sounds will tell believers, both dead and living, that the day of their complete redemption is at hand.  According to 1 Corinthians 15:51-52, at the sound of the trumpet we will all be changed; in the twinkling of an eye, we will put on immortality.  Our present bodies will be changed into a glorious body.
 
The Person on the Throne: John saw a throne and One sitting on the throne (4:2-3). 

John is taken through the door and arrives in heaven “in the spirit.” He is in a spiritual state in connection with receiving the visions. He had returned to his normal senses after the first vision ended in 3:22 and now returns to the same state in which he had been so as to receive a second vision.
 
John first sees the throne standing in heaven and then the One sitting on the throne. Revelation is a throne book. The word is used forty-six times in the book and fourteen times in this chapter. Verse 8 identifies the One sitting on the throne as God. The word for sitting is a present participle indicating continuing occupancy. This is the throne of God the Father, since the Son approaches the throne in Revelation 5:6, and The Spirit is before the throne in Revelation 4:5. God is on His throne and in complete control (see Isa 14:24-27). See Exodus 24:9-11; Daniel 7:9-10; Isaiah 6:1-5; Ezekiel 1:26-28; Acts 7:55-56 for other throne descriptions.
 
John describes the One sitting on the throne in terms of two precious stones: the jasper and sardius. Rev 21:11 explains the jasper as clear as crystal, that is, the color of light, perhaps like a diamond radiating brilliant light. God is robed in light according to Psalm 104:2 and 1 Timothy 6:16. The sardius was blood red and named for the city of Sardis where it was found.
 
Around the throne was a rainbow the light green color of an emerald. The rainbow reminds us of God’s covenant with Noah, symbolic of His promise that He would never again destroy the earth with a flood. Judgment is about to fall, but the rainbow reminds us that God is merciful and gracious, even when He judges (see Gen. 9:11-17). Unlike the sights of rainbows on earth of which we see only a part, this heavenly rainbow completely encircles the throne of God. Usually, a rainbow appears after the storm; but here, we see it before the storm.
 
The Persons around the Throne: John saw 24 elders sitting on thrones clothed in white garments with golden crowns on their heads (4:4).  

Around the throne were 24 elders upon 24 thrones. The rainbow was around the throne vertically, while the elders were around the throne horizontally. They are the King’s court.
 
These 24 are representative of the church overcomers. This is supported by the parallel of the OT where the priesthood of Israel was represented by 24 orders of priests since the thousands of priests could not all minister at the same time (see 1 Chronicles 23:3-4; 24:4-5).  Each order was represented by one priest serving at one time (Luke 2:5-9).  The white garments represent their righteousness in Christ or perhaps their righteous acts (see 19:8). 
 
The crowns are their reward for service while on earth (see 3:11) – the crown of life for those who faithfully endure trial and temptation (James 1:12), the incorruptible crown for those who discipline their lives (1 Corinthians 9:25), the crown of rejoicing for those who lead people to Christ (1 Thessalonians 2:19), the crown of righteousness for those who live in anticipation of the coming of Christ (2 Timothy 4:8), and the crown of glory for those who faithfully care for God’s people (1 Peter 5:4).   
 
A crown represents the reality of authority and rule.  The faithful of the Church will be on thrones with crowns ruling and reigning with Christ (see 3:21).  The crowns will be given as rewards at the Judgment Seat of Christ (see Matthew 16:27; Romans 14:10-12; 1 Corinthians 3:8-15; 2 Corinthians 5:10; Revelation 22:12).  The 24 elders join the four living creatures in worshipping God (see Isaiah 6:1-3; Ezekiel 1:4-28; 10:1-22).  They fall down before the One on the throne, casting down their crowns before the throne.
 
The Praise to the Throne: Four living creatures and the twenty-four elders worship Him who sits on the throne (4:5-11).
 
From the throne came flashes of lightning and sounds and peals of thunder. These are portents of judgments and come again in 8:5; 11:19 and 16:18. They are storm signals.
 
Before the throne were seven torches of fire. They are the seven spirits of God or the fullness of the Holy Spirit (as in 1:4; 3:1; 5:6). The torches emitted a blazing fire rather than a soft one. Fire in this book symbolizes judgment. Here is the divine preparedness for God’s wrath against sinful humanity.
 
Also before the throne was a sea of glasslike crystal. A pure crystal sea symbolizes God’s purity and holiness. The crystal “firmament” in Ezekiel’s vision also comes to mind (Ezek. 1:22). It was the foundation for God’s throne. It pictures the splendor and majesty of God on His throne that set Him apart from all creation, a separation stemming from His purity and holiness, which He shares with no one else.
 
In the center and around the throne were four living creatures. They resemble the cherubim that Ezekiel saw (see Ezekiel 10), but their praise reminds us of the Seraphim of Isaiah 6. Each one is different in appearance. The four likenesses represent each part of the animal creation. They encircle the throne, one on either side, one behind and one in front. In the context of Revelation, one of their functions is the administration of divine justice in the realm of animate creation (see 6:1, 3, 5, 7; 15:7).
 
Some interpreters see in the four faces described the picture of Christ given in the four Gospels. Matthew is the royal Gospel of the King, illustrated by the lion. Mark emphasizes the servant aspect of the Lord’s ministry, the calf. Luke present Christ as the Son of Man. John magnifies the deity of Christ, the Son of God; the eagle.
 
These living creatures signify the wisdom and omniscience of God – “full of eyes.” God has created them with such penetrative intelligence that they are fully aware of happenings pertaining to their judicial responsibility.
 
They ceaselessly praise God. They ascribe to God holiness, all power, eternality. They give Him glory and honor. They also offer thanks to God. Whenever the living creatures glorified God, the elders would fall before the throne and praise Him.
 
The elders seated on their thrones rise and fall on their faces before God and worship Him. As a further act of homage, they cast their crowns before God and praise Him in the words of verse 11. They address the One on the throne as the Lord and “our God.” They ascribe to Him glory, honor and power. They attribute to Him the creation of all things in accordance with His will.
 
The scene is one of the redeemed joining with the cherubim in magnifying the worth of the Creator-God. The Book of Revelation is filled with hymns of praise (Rev. 4:8, 11; 5:9-13; 7:12-17; 11:15-18; 12:10-12; 15:3-4; 16:5-7; 18:2-8; 19:2-6). The One seated on the throne created all things and to Him all glory is due. However, because God’s will and glory mean nothing to rebellious humanity, divine wrath must fall.
 
With the song of the 24 elders this initial scene in the throne room closes. John’s invitation to heaven, the heavenly throne, and activities around the throne make a deep impression. Here is the headquarters of the holy, omnipotent, and eternal God who requires His standards to be met by His creation. If they are not, His wrath must inflict penalties upon the rebellious.

Conclusion
 
Worship is perhaps one of the greatest endeavors in our churches and individual lives. We tend to emphasize witness for Christ and working for Christ, and perhaps there is not enough emphasis on worshipping Him. To worship means “to ascribe worth.” It means that we praise God with all of our being for all that He is and does.
 
One of the hymnals that I have is entitled The Worshiping Church. The first hymn is “Holy, Holy, Holy! Lord God Almighty.” Some of the words are drawn from our passage. Let us sing this hymn of praise to our Lord God Almighty.
 
Holy, Holy, Holy
 
Holy, holy, holy, Lord God Almighty!
Early in the morning our song shall rise to Thee
Holy, holy, holy, merciful and mighty
God in three Persons, blessed Trinity!
 
Holy, holy, holy, all the saints adore Thee
Casting down their golden crowns around the glassy sea
Cherubim and seraphim falling down before Thee
Which wert, and art, and evermore shalt be
 
Holy, holy, holy, though the darkness hide Thee
Though the eye of sinful man Thy glory may not see
Only Thou art holy, there is none beside Thee
Perfect in power, in love, and purity!
 
Holy, holy, holy, Lord God Almighty!
All Thy works shall praise Thy name in earth and sky and sea
Holy, holy, holy, merciful and mighty
God in three Persons, blessed Trinity!
 
Come, let us worship Him!
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Book of Esther

9/6/2022

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ESTHER – GOD’S PROVIDENTIAL PROTECTION OF HIS PEOPLE

Philippe R. Sterling
 
The Book of Esther was named after one of its main characters. The events took place in the Persian period after the captivity of the Jews when many of them had returned to the land of Israel. An unknown author used Mordecai’s record of the events and the Book of Chronicles of the Persians to tell the story (2:23; 6:1; 9:20, 32).

The Book of Esther is an historical and theological short story that follows the events, plots and plans in the Royal Palace of Susa which related to an attempt to exterminate the Jewish exiles remaining in Persia. It shows God working providentially to preserve the Jewish people even when they remained in exile and unfaithfulness. The story unfolds in three acts with a historical prologue and epilogue.

Historical Prologue (1:1-4)

In the 3rd year of his reign, Ahasuerus celebrated his greatness for 180 days by inviting the civil and military officials of his kingdom to his palace in Susa. Ahasuerus or Xerxes was the ruler of the Persian Empire which stretched from India to Ethiopia. He ascended to the throne in 486 BC, a hundred years after Nebuchadnezzar had destroyed the Temple in Jerusalem and taken the Jews into exile to Babylon. The Jewish people spread throughout the empire.  Xerxes wanted to go to war against Greece. His predecessor Darius had lost the battle of Marathon in his attempt to take Athens. In the 3rd year of his reign, Xerxes held a series of banquets for his nobles and army officers to show off his riches and majesty and garner support for a renewed war effort.

Act 1 – Palace Tensions (1:5−3:6)

The first act involves two interwoven story lines. The first concerns the conflict in the royal household prompted by the refusal of Queen Vashti to exhibit herself at Xerxes’ royal banquet and the eventual selection of a new queen. The second concerns the clash of two royal courtiers, Mordecai and Haman. The clash of Mordecai and Haman provides the primary tension of the story, but it is the appointment of the new queen that makes possible the eventual resolution of the crisis.

            Scene 1 – Conflict in the Royal Household (1:5−2:20)

·       Xerxes rejected Vashti for refusing to appear at his summons (1:5-22).

Xerxes and Vashti his Queen both gave a banquet. Xerxes decided to display the beauty of Vashti and ordered her appearance at his banquet. The text specifies that she was to wear her crown suggesting that she was to appear wearing only her crown.  Vashti refused to exhibit herself and arouses the fury of Xerxes. Xerxes asked his advisors for what was to be done with Vashti. They counseled that she should never appear before him again and that she be replaced by someone with a more compliant spirit.

·       Xerxes selected Esther as his new queen (2:1-20).

When Ahasuerus began to miss Vashti, his attendants suggested that beautiful virgins from all the provinces of his kingdom be brought to Susa that he might choose one of them to be his new queen. He may be the prototype for the Bachelor show, except instead of 28 women there were at least 127, and they all were taken into the fantasy suite. There’s nothing new under the sun. Esther was presented along with the other beautiful women and chosen as the new queen. The appointment of a new queen set the stage for the resolution of the upcoming crisis concerning the Jews.

Esther was an orphan brought up in the family of her cousin Mordecai. Mordecai was a Jew from the tribe of Benjamin and a descendant of King Saul. Esther followed Mordecai’s instructions; and did not reveal that she was a Jewess.

            Scene 2 – Clash of Two Royal Courtiers (2:21−3:6)

·       Mordecai saved the King (2:21-23).

Soon after Xerxes selected Esther as his new queen, Mordecai discovered a plot to assassinate the king. Mordecai was not rewarded for exposing the conspiracy, but his act was recorded in the Book of the Chronicles.

·       Mordecai clashed with Haman (3:1-6).

The king elevated Haman to authority over the princes. Haman was an Amalekite and descendant of Agag their king during Saul’s reign. Saul had failed to follow God’s instructions to completely destroy the Amalekites (1 Sam 15; Deut 25:17-19; Exod 17:8-16). The Book of Esther addressed that unfinished business.

Haman requested and received a decree from the king requiring everyone pay him homage. Mordecai refused and Haman was filled with rage.  The first act ends with Haman’s decision to exterminate the Jews as a way to avenge Mordecai’s refusal to bow before him.
 
Act 2 – Palace Intrigues

            Scene 1 – Haman versus Mordecai

·       Haman plotted to exterminate the Jews (3:7-15).

Haman persuaded Xerxes to issue a decree permitting the destruction of the Jews. He determined by the casting of the lot the best time for their destruction. After obtaining Xerxes’ approval, he sent proclamations throughout the empire for the extermination of the Jews and the seizure of their property on the 13th day of the 12th month Adar.

·       Mordecai counter-planned to save the Jews (4:1-17).

When Mordecai realized what had been decreed, he mourned, fasted, and sat in sackcloth and ashes. Esther heard about Mordecai and sent to find out what was wrong. Mordecai related the problem, sent a copy of the edict, and asked that Esther go to the king and implore his intervention. Esther sent back word that she might lose her life if she went to the king without having been summoned. Mordecai replied to Esther that she would none the less perish if she remained silent and that deliverance would arise from another place for the Jews, but she may have come to her position as queen “for such a time as this.” This is a slightly veiled reference to the providence of God.  Esther requested that all the Jews fast for her as she tried to intervene. She would risk her life – “If I perish, I perish.”

            Scene 2 – Esther’s 1st Intervention (5:1-14)

Esther presented herself to the king who received her. She requested that he and Haman come to a banquet. At this first banquet she requested that they attend a second banquet on the next day. 

Haman was pleased but was again angered when he saw Mordecai. He was pleased when his wife and friends suggested he make the gallows on which to hang Mordecai.

            Scene 3 – Providential Intervention (6:1-14)

The plot turns on the insomnia of the king, the reading of the Book of the Chronicles detailing the service of Mordecai to the king, and the resulting decree to honor Mordecai by having Haman parade him through the streets. Haman’s wife’s comment reinforces this as a pivotal moment, “If Mordecai, before whom you have begun to fall, is of Jewish origin, you will not overcome him, but will surely fall before him” (6:13).  Haman must then quickly go to Esther’s second banquet.

            Scene 4 – Esther’s Second Intervention (7:1-10)

Esther at the second banquet pleaded for her life and the life of her people.  Ahasuerus asked that Esther tell him who had planned such a plot. Esther revealed that Haman was the man. On the suggestion one of the eunuchs, Haman was hanged on the gallows he had prepared for Mordecai.

Act 3 – Jewish Deliverance (8:1−9:19)

The final act resolved the crisis by Ahasuerus giving the Jews the right of self-defense against their enemies and elevating Mordecai to the royal position previously held by Haman. The Jews took action against their enemies and celebrated with a festival commemorating their victory.

            Scene 1 – Resolution of Crisis (8:1−9:17)

Esther disclosed to the king her relationship to Mordecai who then received the king’s signet ring. Esther set Mordecai over the house of Haman. Esther requested and received a decree to permit the defense of the Jews.
The Jews struck their enemies throughout the empire in the 12th month of Adar on the 13th day.  Esther requested and received from the king another day to complete the destruction of their enemies in Susa and hang the ten sons of Haman.

            Scene 2 – Celebration (9:18-32)

The Jews in the provinces celebrated their victory on the 14th day while the Jews in Susa celebrate on the 15th day. Mordecai recorded these events and commanded the Jews to celebrate the feast of Purim every year on the 14th and 15th day of Adar. Esther also wrote a letter to confirm and establish the celebration.

Historical Epilogue (10:1-3)

The accomplishments of both Ahasuerus and Mordecai were written in the Book of the Chronicles of the kings of Media and Persia. Mordecai was second in command to Ahasuerus and great among the Jews because he looked out for the welfare of his people.

Conclusion

God providentially preserved His unfaithful people who remained in the land of Persia. He directed the outcome of events from behind the scenes. Vashti’s refusal to attend the king’s banquet led to Esther’s selection as Queen. Haman’s casting of the lot (3:7) delayed his intended attempt at the eradication of the Jews. The king could not sleep and just happened to read the section in the Book of the Chronicles about Mordecai. At the very moment that Haman showed up to request the hanging of Mordecai, the king searched for a way to honor Mordecai. Even though God’s name does not appear in the Book of Esther, we see His “fingerprints.”

The story portrays the Jews in unfaithfulness. They were prosperous and remained in Persia. Esther, per Mordecai’s instructions, kept her Jewish identity secret. She was a willing concubine to the king. Mordecai and Esther used the religious ritual of fasting but didn’t combine it with prayer. Purim is a secular not religious festival. Though His people were unfaithful, God remained faithful (2 Tim 2:13).

Throughout their history in the Diaspora the Jews have been vulnerable. God has preserved the Jewish people down through the ages though at times with great suffering. The Book of Esther prepares God’s people for their precarious existence in every Diaspora. God preserves them. This includes Jews who are in unbelief and belief in any age and the Church scattered throughout the world in this age. Esther challenges us to consider how God has prepared us “for such a time as this” and what that “time” might be in each of our lives.

The Hebrew text never mentions God’s name. The Septuagint adds several texts that names God and describes His intervention, reports a dream of Mordecai and its interpretation, quotes prayers of Mordecai and Esther, and gives more details of the edicts. The Catholic Bible includes these later additions.

Esther was willing to give up her life to save her people (4:10-17). Jesus willingly gave up His life take away the sin of the world (Matt 26:36-46; John 1:29). The greatest reversal in human history was the reversal from death to life though the death and resurrection of Christ.

Book of Esther – “For Such a Time as This”
 
Historical Prologue (1:1-4)
 
Act 1 – Palace Tensions (1:5−3:6)
 
          Scene 1 – Conflict in the Royal Household
          Scene 2 – Clash of Two Royal Courtiers
 
Act 2 – Palace Intrigues (3:7−7:10)
 
          Scene 1 – Haman versus Mordecai
          Scene 2 – Esther’s 1st Intervention
          Scene 3 – Providential Intervention
          Scene 4 – Esther’s 2nd Intervention
 
Act 3 – Jewish Deliverance (8:1−9:19)
 
          Scene 1 – Resolution of Crisis
          Scene 2 – Celebration
 
Historical Epilogue (10:1-3)
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Revelation Letter to Laodicea

8/2/2022

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WHAT WOULD JESUS SAY?
Someone’s Knocking at the Door: The Letter to Laodicea
Revelation 3:14-22

Philippe R. Sterling

The Lord Jesus judged the church at Laodicea that was materialistic.
One of the games I loved to play as an adolescent was Monopoly. According to my sisters I was ruthless in the acquisition of property and play money. In the context of the game, I was rich. Once the game was over, it didn’t matter. What would happen if I went to the store and said, “Give me an iPhone; here’s $1000,” and hand the clerk the play money? It wouldn’t work.

A similar thing is true of our earthly lives. In a way, we’re playing a game here. Some people get a lot of money. For the moment, they’re the winners. They can buy a lot of things that are in the long run, worthless. It may be a Maserati. But step out of this world, and that car doesn’t mean a thing. All that wealth is just play money when you look at it from God’s eternal perspective.

For the winner of Monopoly to think, “I’m rich!” because he has a handful of play money would be foolish. It’s just as foolish for a billionaire to think a portfolio of expensive real estate and blue-chip investments makes him rich in God’s eyes. The church at Laodicea made that mistake.

Destination

The seventh church of Revelation was at Laodicea. This city was forty-five miles southeast of Philadelphia. It lay along an important trade route stretching from Ephesus through the inland area of what is now Turkey. It was located in a valley along with two sister cities, Colossae and Hierapolis.

Antiochus II founded Laodicea and named it for his wife, Laodice.  The Romans took control of the city in 129 BC.  It became large and prosperous.
 
There were three major industries in Laodicea. The first was banking. It was an extremely wealthy city. After an earthquake in AD 17 devastated the area, the Roman Empire pitched in financially to help many of the cities. Laodicea refused this aid and chose to rebuild itself. A second major industry was eye care. There was an ointment produced in Laodicea that was famous for curing eye ailments. A third major industry was textiles. The city produced a special wool that was popular throughout the empire.

Laodicea was a popular place for wealthy people to retire. The wealth of the city led her to be proud and self-sufficient.  Unfortunately, the material prosperity of the city helped produce a materialistic church.

Another thing we can note about this city is for all its wealth, it had a frustrating water problem. There wasn’t a fresh water source nearby. Water had to be brought in by an aqueduct from a spring six miles to the south. We’re not sure whether this was a cold spring or a hot spring. But it didn’t matter, because as the water traveled the six-mile aqueduct, it cooled or heated to a lukewarm temperature. Cold water refreshes. Hot water has many useful benefits. Lukewarm water needs to be cooled to be tasteful or heated to be useful.

Portrayal of Jesus

Jesus called Himself the Amen, the Faithful and True Witness, the Beginning (Origin or Source) of God’s creation. The solemnity of the titles prepared the way for the searching and severe criticism that followed. Amen is a Hebrew word for “Yes!” What Jesus says stands. Jesus is trustworthy. What He promises, He will do. What He threatens, He will carry out. Jesus is the Origin and Source of all that there is. Everything and everyone answer to Him.

Praise for the Church

Jesus knows the deeds of His people. There were no words of commendation for the Laodiceans.

Criticism of the Church

Jesus called the church lukewarm. Both cold and hot water were useful; lukewarm water was not. The believers were so wishy-washy that they were useless to the Lord, and distasteful.

The believers considered themselves wealthy and in need of nothing. Jesus described them as “wretched, miserable, poor, blind, and naked.” They had the finest eye medicines; how could He call them blind? They produced beautiful clothing; how could they be naked? All their material wealth was insignificant in light of their spiritual needs. In fact, their material wealth blinded them to their spiritual needs.

Exhortation

In language these commercially prosperous believers could understand, Jesus counseled them to buy gold from Him that they might become rich, acquire white garments that they might clothe themselves, and anoint their eyes with eye salve that they might see.
There will be gold in the age to come.  We acquire it by our refined character in this age.  We may wonder what need would we have of gold. Our dwelling will be made of gold. We may have gold threads in our clothing.  We may have a crown made of gold.  There will be gold in many facets of life.  We will want that gold.

Jesus counseled the acquisition of white garments from Him.  In Rev 3:5 He mentioned the white garments, and now mentions them again.  Instead of “white” we could put the word “bright,” bright shining garments.  There will be many facets of these garments, not just one layer, many layers indicating a life of faithfulness.  Unfaithful believers will be naked in the sense of lacking these garments. I do not want to be lacking the garments which indicate a dedication to the Lord in this age. Every believer has the robe of Christ’s righteousness as a free gift, but I also want garments which depict my love for Jesus in this age. He said that to lack those garments would be shameful in the age to come. It’s great that we are grounded in the free gift of eternal life to all who believe; but let us not lose sight of the value of what we do after we are born again.

Jesus counseled the believers to anoint their eyes with eye salve, that they might see. They needed to ask God’s Spirit to help them understand and apply God’s Word.  God might then remove their spiritual blindness and help them to see (2 Pet 1:9).

Penalty or Reward

Jesus still loved this church and was concerned about its future.  There was hope if they would repent, change their spiritual course.
Jesus reproves and disciplines those He loves. He reproves us through His messengers, our pastors and teachers. This letter to Laodicea is a reproof. He disciplines us by allowing us to reap the fruit of our sinful deeds.

The believers needed to be zealous and repent. They were to get excited about the Lord and turn back to Him. No more of this wishy-washy stuff!

Jesus disciplines us because He wants to have fellowship with us. He wants to be welcomed in our lives, to be a friend to us, like someone we’d invite for dinner.

Verse 20 pictures Jesus as standing at the door of the church, knocking and seeking entrance.  This is not an evangelistic appeal to the unsaved.  The Lord of the church pled with this particular church to open the door of the church to Him for fellowship with Him.  Jesus extended the gracious promise that if any believer opened the door, He would come in and fellowship (dine) with him.

Paul McCartney wrote the song “Let ‘Em In.”

Someone's knockin' at the door
Somebody ringin' the bell
Someone's knockin' at the door
Somebody's ringin' the bell
Do me a favor
Open the door, let 'em in, yeah, let 'em in
 
Sister Suzy, Brother John
Martin Luther, Phil and Don
Brother Michael, Antie Gin
Open the door, let 'em in, oh yeah
 
We can dine with the Lord in this age though worship and prayer.  We can dine with Jesus now figuratively, but in the age to come we will literally eat meals in His presence and talk to Him.

Promise to Overcomers

Jesus promised the overcomer a seat with Him on His throne. Among the many believers of this age, only overcomers will be granted that honor.  Not everyone will have a crown and sit on a throne with Christ.

Every believer will have the righteousness of Christ.  We will all have a glorified body.  We will all be citizens of the kingdom. There might be a few other things which we will all have in common. But after that, for most of the things which we will have, there will be great differences in the measure of glory, and of capacity to serve, and of intimacy with the Lord.

Our relationship with the Lord will be different for each one of us.  There are some who will have a close physical proximity to the King of kings. They will have access to His immediate physical presence in a way that others will not. It will not be based on how famous we were in this age or how big our ministry was.  It will be based on our faithfulness and love for Him.

The overcomer rewards include the type of the dwelling place we will have in the New Jerusalem, the garments we will wear, the food we will enjoy, the intimacy we will experience with Christ, the status and authority we will have. These privileges will not be solely for our benefit. We have been created to glorify God by loving and serving others.  These privileges will enable overcomers to do just that in the millennial kingdom and in the new heaven and the new earth.

General Admonition

The letter ends with the general admonition: “He who has an ear, let him hear what the Spirit says to the churches.” The letter has application for all churches.

What Would Jesus Say (WWJS) to the materialistic church: “Let me in!” Jesus stands at the door and knocks. He calls out, “Let Me in. I want to dine with you.”
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The letters to the seven churches of Asia constitute a comprehensive message to every church. Churches today can “hear what the Spirit says to the churches.” Like the church at Ephesus, we are exhorted to renew continually our love for Christ. Like the church at Smyrna, we are exhorted not to be afraid when persecuted and remain faithful. Like the church at Pergamum, we are exhorted not to succumb to false teaching or tolerate it. Like the church at Thyatira, we are exhorted to say “No!” to immorality and “Yes!” to holiness. Like the church at Sardis, we are exhorted to wake up from spiritual slumber, watch for the return of the Lord, and make a good reputation for ourselves. Like the church at Philadelphia, we are exhorted to keep up our good work and watch for the coming of the Lord. Like the church at Laodicea, we are exhorted to be spiritually vibrant and fellowship with the Lord. Christ will reward overcomers and grant them the privilege of co-rulership with Him.

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Revelation Letter to Philadelphia

7/4/2022

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WHAT WOULD JESUS SAY?
The Seven Churches of Revelation: The Letter to Philadelphia

Philippe Sterling

HERE COMES THE SON

Jesus judged the church at Philadelphia that was faithful (3:7-13).

Here Comes the Sun was written by George Harrison and was featured on the Beatles’ album Abbey Road in 1969. The lyrics reflect his relief at the arrival of spring and the temporary respite he was experiencing from the band's business affairs.

Here comes the sun
Here comes the sun, and I say
It's all right

I’ve titled this article on the Letter to Philadelphia as Here Comes the Son. Jesus is coming soon. What effect should it have on my thoughts and actions when I realize that Jesus is coming soon?

Destination

Philadelphia was founded about 189 BC at a junction of the approaches to the regions of Mysia, Lydia, and Phrygia in Asia Minor. It was called “the gateway to the East.” It also was called “little Athens” because of the many temples in the city. It derived its name from its founder, Attalus II Philadelphus of Pergamum. He intended it to be a center of missionary activity for the Hellenistic way of life.

Volcanic activity caused earthquakes from time to time. A devastating earthquake in AD 17 leveled twelve cities of Asia Minor including Philadelphia. The emperor Tiberius rebuilt the city after the earthquake. In gratitude, the city changed its name to “New Caesar.”  Later the name Philadelphia reappeared.

The church at Philadelphia was one of the strongest of the seven congregations.  Outwardly, it was small.  But inwardly, it was a dynamic and faithful church.  The letter contains no censure and is full of commendation.

Portrayal of Jesus

Jesus described Himself as holy and true. Jesus is holy in His character, His words, His actions, and His purposes. “The Holy One” is a common title for the Messiah. He also personifies truth.

Jesus held the key of David. The background of this imagery is Isaiah 22:15-25. Assyria had invaded Judah and the Jewish leaders were trusting Egypt, not God, to deliver the nation. One of the treacherous leaders was Shebna who was using his office for his own gain. Shebna was removed from office and a faithful man, Eliakim, was put in his place and given the keys of authority. He held the office of Key-holder in the king’s palace. His office gave him full authority to act on behalf of the king. If he unlocked a palace door, it remained unlocked. If he opened a palace door, it remained opened. Eliakim foreshadowed Jesus, the ultimate Key-holder, the dependable administrator of the affairs of God’s people. He opens and closes doors. He also has the keys of hades and of death (1:18).

Praise for the Church

Jesus had a thorough knowledge of the situation in Philadelphia. Before He finished His acknowledgement of their works, He immediately injected words of encouragement. As He thought of the quality of their works, He took the unique step of expressing His support.

He put before them an open door. William Ramsey explained the expression in terms of Philadelphia’s geographic position at the eastern end of the valley leading up onto the great central plain. As the “keeper of the gateway to the plateau” it had been given a unique opportunity to carry the good news concerning Jesus and the promise of everlasting life to the cities of Phrygia. Jesus still puts open doors before faithful believers for the proclamation of the life message and the making of disciples even in difficult places. For example, when the Communists took over in China, they cracked down on the churches. In spite of crackdowns, believers have continued to multiply in China. The word of God is not bound (2 Tim. 2:9).

Philadelphia had “little strength” (v 8). The city was relatively small compared to the other cities of Asia Minor. Its greatest distinction was that it was strategically located on the Roman road. As believers went East or West, they would have open access to Europe and Asia. The church at Philadelphia had only a “little strength,” but our Lord promised to do great things through them. It is not the size or strength of a church that determines its fruitfulness, but its faithfulness to Jesus. This church not only believed the word of Christ but obeyed it. They were a small group of people and yet they stood boldly for Christ.

The believers experienced persecution from the local Jewish synagogue (verse 9).  The false religionists who persecute believers will one day bow before them and know that Jesus loved them.

Jesus promised to keep them “from the hour of trial which shall come upon the whole world, to test those who dwell upon the earth.” The Lord sometimes protects a faithful church from tribulation in this age and will rapture all believers before the Tribulation.

The “hour of trial” could refer to a time of trouble that the entire Roman world would undergo in the readers’ lifetimes. Jesus assured believers in Philadelphia that they would have His protection during that time of turmoil.

The Apostle John went on to describe in Revelation 6–19 the Tribulation that will encompass the earth before Jesus returns to establish His kingdom. Revelation 3:10 is consistent with the promise that believers will not go through the Tribulation, but will be taken to be with Christ before it begins (1 Thess 1:10, 4:13–5:11). The statement “I am coming quickly” strengthens this understanding. John Niemelä provides a grammatical analysis of Rev 3:10 that disconnects the promise from the command to persevere. He gives this translation of the text: “I have loved you, because you have kept my command to persevere.  I also will keep you from the hour of trial which shall come upon the whole world.” (John C. Niemelä, “Revelation 3:10 and the Rapture: A New Departure,” Journal of the Grace Evangelical Society (Spring 2017), 37)

Criticism of the Church

There is no criticism of this church. Jesus highly approved of the church.

Penalty or Reward

There are no penalties for the church. Many rewards have already been mentioned.

Exhortation

Jesus said, “I am coming quickly” (see 22:7, 12, 20). The Lord’s coming for believers can come at any time. This provides an encouragement for faithfulness.

Jesus went on to exhort, “Hold fast what you have, that no one may take your crown” (see 2:25). In essence, He was telling them that they were doing great and to keep up the good work! Not holding fast would result in the loss of a crown. A crown represents rule and authority in the kingdom of Christ.

We are to hold fast what we have so that no one will take our crown. Don’t forfeit your crown. Eternal life is a free gift and cannot be lost but the reward of ruling with Christ forever requires faithfulness to the end (cf. 2:10).

Promise to Overcomers

Most of this letter is composed of promises. Jesus went on to promise several eternal rewards to the overcoming believer.

The overcoming believer will be “a pillar in the temple of My God.” We know from Rev 21:22 that in the New Jerusalem “the Lord God Almighty and the Lamb are its temple.” This reward could involve a special nearness to God the Father and God the Son and a prominent supportive position in the administration of the New Jerusalem and of the new creation. The following phrase “he shall go out no more” could indicate the permanence of the position.

The symbolism would be meaningful to people who lived in constant danger of earthquakes. These pillars will never be shaken. There will never be a need to flee the city.

Ancient cities often honored great leaders by erecting pillars with their names inscribed on them. God’s pillars are not made of stone. His pillars are faithful people who bear His name.

Jesus will write three names upon the overcoming believer: the name of the Father, the name of the New Jerusalem, and His name. God’s name reveals facets of His person. There are facets of the person of the Father and of the Son which have not yet been made known, but which Jesus will make known to the overcomer. We may wonder why the overcomer would also carry the name of the New Jerusalem. Some are given the “key to a city” to honor their connection to that city. Having the name of the New Jerusalem would reflect the overcomer’s special connection to the city.

General Admonition

The letter ends with the general admonition, “He who has an ear, let him hear what the Spirit says to the churches.” This indicates that the instructions and promises of our Lord to these local churches are not limited to any particular era of church history.  Rather, the instructions and promises are applicable to all the churches of the church age.

Conclusion

What Would Jesus Say (WWJS) to the faithful church: “Hold fast. I’m coming soon, and I will reward you.”
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Revelation Letter to Sardis

6/22/2022

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WHAT WOULD JESUS SAY?
Wake Up Call: The Letter to Sardis
Revelation 3:1-6

Philippe Sterling

Jesus judged the church at Sardis that was asleep.

Have you ever had a “wake-up call?” Figuratively speaking, a wake-up call is something which grabs a person’s attention alerting him to the seriousness of a matter and moving him to corrective action.

Have you ever attended a dead church?  The services are dull and lifeless.  Everyone is bored and nodding off to sleep.  The Lord said to the church at Sardis that was ready to die, “Wake up!”

Destination

The fifth church of Revelation was in Sardis, about 30 miles south of Thyatira. It was a commercial city at the junction of five roads. It was perched on a plateau, 1,500 feet above a valley at the western end of the Great King’s highway from Susa.

Sardis had a great history, but it was going downhill. It had been the ancient capital of Lydia but its greatest glory was in the past.

In the sixth century BC, King Croesus of Sardis, also known as Midas, had amassed vast golden treasures. The city had a strong fortress. Twice it was caught off guard and captured despite its great fortress and steep cliffs, first by the Persians and later by the Greeks.

The town had begun building a massive temple to the goddess Artemis. It would have been as great as the one at Ephesus, but the town never completed the construction.
 
On the skyline of Sardis was a massive cemetery with thousands of burial mounds. The city seemed to have a preoccupation with death.

There was a substantial wool industry in Sardis. This may explain the references to clothing in the passage. The people may even have taken on the lethargic attitude of the sheep they tended.

In Roman times, Sardis was a minor city in comparison to the coastal cities of Ephesus and Smyrna. An earthquake hit it in AD 17, and it never fully recovered.

As Sardis had fallen because of a lack of vigilance, so the church also was in danger of falling.  As the city had flourished and decayed, so had the church. The believers had grown indifferent to spiritual things and declined over the years.

Portrayal of Jesus

Jesus described Himself as the one who held the seven spirits and seven stars. The sevenfold character of the Holy Spirit rested upon Jesus enabling Him to exercise righteous judgment (Isaiah 11:2-5). He held the leaders of the churches accountable to Him.

Praise for the Church

There was no praise for this church. Later in the letter there was recognition of the few faithful in Sardis. The church as a whole, however, was failing.

Criticism of the Church

Jesus knew the deeds both in reputation and reality of the believers in Sardis. He said, “You have a name that you are alive, but you are dead.” This was true of the city. It was also true of the church. This searching judgment of Christ may also apply to churches today.

When I lived in Arlington, Virginia, I used to go to the Smithsonian Museum of Natural History in Washington DC and look at the exhibits of the animals of North America, lifelike in their natural habitat, but they were dead. Note though that they were once alive and vibrant. We can have eternal life and yet allow our faith to wither and die (Jas 2:17 and 26).

Exhortation

The Lord gave an exhortation that provided the answer to escaping the spiritual graveyard (vv 2-3).  Five commands comprised the exhortation.

          First, “Wake up!” Perhaps, the believers of the church were sleeping in the sense of not growing in their faith and not caring for the spiritual needs of those around them.

          Second, “Strengthen the things that remain, that are ready to die!” They had apparently taken the first few steps of the Christian life, but they had not progressed to maturity.

          Third, “Remember!” This was not a simple recall. The basis for renewal is to bear constantly in mind that which we have received and heard.

          Fourth, “Keep!” Keep on keeping the body of truth just alluded to in connection with the receiving and hearing. Rebuild on what was left from the earlier days of fruitfulness.

          Fifth, “Repent!” Turn from spiritual apathy to spiritual watchfulness (Eph 5:6-14; 1 Thess 5:1-11). Sentries are to stay awake and watch.

Become vigilant and diligent about your walk with Christ. Wake up and revitalize the good things you have going for you. If you don’t, what you have will “die.” Maintain a living faith.

Penalty or Reward

If the church did not wake up, Jesus said that He would come suddenly, like a thief to judge them. The earlier verses introduced a remedy for the dying condition of the church. This verse posed a threat for not accepting the remedy. Failure to wake up (watchfulness) exposed them to a possible surprise coming of the Lord in temporal judgment.

It may also be a reference to the Rapture. Contributing to the sin of the church may have been a failure to watch for the Lord’s return. A possible negative outcome at the Judgment Seat of Christ serves as an incentive for believers to wake up and stay alert (1 John 2:28).

The history of Sardis would have warned the believers concerning sudden and unexpected judgment. Sardis had twice fallen because of overconfidence and failure to watch. In 549 BC the Persian King Cyrus had ended the rule of Croesus by scaling the cliffs under the cover of darkness. In 214 BC the armies of Antiochus the Great captured the city by the same method. Herodotus wrote of the incident with Cyrus.

Sardis was considered an impregnable fortress. It was built on the slope of Mount Tmolus, at the base of which ran the Pactolus River. Like a pier jutting out from Mount Tmolus was a ridge of rock with great cliffs on either side. On that high pier of solid rock Sardis had built its impregnable fortress. When Cyrus besieged the city, he could not advance farther until that fortress was taken. So the Persian general said that if any man would find a way to storm the fortress and overwhelm it, he would give large rewards.

A Mardian soldier by the name of Hyeroedes was standing one day watching the cliff and the battlement on top and a Lydian soldier on top of the battlement. As he watched, the Lydian soldier accidentally dropped his helmet over the battlement and picked his way slowly to the base of the cliff to recover his helmet, and climbed back to his place of sentinel duty. The Mardian soldier carefully watched as the Lydian came down and back up, and that night with a picked band of Persian soldiers, he made his way up to the height. It was unguarded, and Sardis fells into the hands of the Persians.

With that story as background, we can see the emphasis of Jesus when he said, “Be watchful . . . if you don’t watch, I will come like a thief.”

There were some believers who had not soiled their clothes. Believers soil their clothes when they walk in the ways of the ungodly world. The church had a reputation for being alive but only a few of its number lived up to that reputation.

We find no mention of persecution in the passage. It’s possible that the local authorities didn’t care about the church. Most of the believers were going with the flow, perhaps offering incense to the emperor just to fit in, taking part in the pagan feasts to be “good citizens.”

Promises to Overcomers

Jesus promised the overcomer three things.

First, the overcomer will walk with Christ in white garments, the symbol of righteous acts (Rev 19:8).  This is not the imputed righteousness of Christ given to all who believe in Him for everlasting life. This is an added reward reflected in royal clothing. The word “white” can have the meaning of “bright and shining.” Like a bright and shining diamond the garments will have many colors and hues reflecting the overcomer’s devotion and service to Christ in this life.

Second, Jesus will keep the overcomer’s name in the Book of Life. The overcomer in Revelation is the believer who is faithful until physical death or the Rapture. The “name” can refer to a person’s self or to a person’s reputation. The immediate context indicates the meaning. In Rev 13:8, 17:8, and 21:27 “name” refers to a person’s self. In this context, the removal of the “name” from the Book of Life may be the removal of a commendable reputation. The overcomer can gain a new name (2:17; 3:12), a commendable reputation or title which conforms to his faithfulness. The program at my Dallas Theological Seminary’s graduation ceremony contained the names of all the graduates. Besides some of the names was one star, two stars, or three stars, representing graduating with honor, high honor, or highest honor.

In addition, Jesus may also have used the figure of speech litotes, an understatement in which an affirmative is expressed by the negative of its contrary, such as saying “you won’t be sorry” and meaning “you’ll be glad.” By saying that He would not remove the overcomer’s name from the Book of Life, Jesus meant that He would highlight the overcomer’s commendable reputation.

The third promise of Jesus clarified this, “I will confess his name before My Father and before His angels.” Jesus will declare the overcomer’s commendable reputation before the Father and His angels. If we are faithful to the end, Jesus will tell the story of our faithfulness and it will reverberate mouth to mouth throughout all future ages.

General Admonition

The Lord ended all seven letters with this general admonition: “He who has an ear, let him hear what the Spirit says to the churches.”
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Conclusion
What Would Jesus Say (WWJS) to the sleeping church: “Wake up!” Watch for My soon return and make a name for yourself.
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Revelation Letter to Thyatira

5/4/2022

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WHAT WOULD JESUS SAY?
The Seven Churches of Revelation: The Letter to Thyatira

Philippe R. Sterling

WHEN TEMPTED TO SEXUAL SIN: JUST SAY “NO!”

Jesus judged the church at Thyatira that tolerated immoral behavior (2:18-29).

We live in a sex-crazed world. Giving in the world’s sexual enticements will snuff out our spiritual fire. Sexual sin will pull us away from following Jesus. Heeding the message of the letter to Thyatira will help us arm ourselves against sexual temptation.

A word about our title: Just Say “No!” We need to remain holy in a sex-crazed world. But our teaching about sex does not stop with, “Say ‘No!’” The fact is that we also say “Yes!” to holiness, to sex as God meant it to be in the joyful union of a man and a woman in marriage (Gen 2:18-25; 1 Thess 4:1-8; Heb 13:4).

What happens to a believer who absorbs the world’s view of sex and acts on it? What effect does it have on his or her fellowship with Christ? That’s an important matter that the Lord Jesus wants us to consider from the example of the church at Thyatira. The longest of the seven letters to the seven churches of Revelation was written to the church at Thyatira, the smallest of the seven cities, accentuating the importance of the message.

Destination

Thyatira was about forty miles inland from Pergamum. It was not a major city. It was not as large as the three we’ve looked at already. But it was a significant center for craftspeople and labor guilds.

The book of Acts mentioned someone who came from Thyatira. Lydia was a businesswoman from this city (see Acts 16:13-14). She sold purple cloth. Thyatira was known for its weaving and dyeing, among other trades such as pottery and bronze work.

The trades were organized into guilds that controlled the economic activity of the city. These guilds or trade unions had patron gods. They observed regular feast days for these gods. These holidays involved promiscuous sexual activities. Abstention from the festivities of the guilds could jeopardize one’s economic prosperity.

Portrayal of Jesus

The Lord presented Himself to this church as the divine Son of God who executes a searching judgment. He used terms that would have meaning to the craftspeople of Thyatira, especially to the smiths who worked with iron and bronze and fire.

Jesus stated that He is the Son of God. This identified Him as the divine Messiah who would one day rule the nations (see Ps 2:8-9 which is directly quoted in vv 26-27).

Jesus had eyes of blazing fire. This depicted His piercing appraisal. The expression first appeared in 1:14 and reappears in His climactic return in 19:12. He searches the minds and hearts (v 23).

Jesus had feet of burnished bronze: This symbolized the judgment that was going to fall on those who did not repent.

Praise for the Church

Jesus knew what was good about the church at Thyatira. He knew their works, their love, their service, their faith, and their patience, and the increase in their works since the beginning. This may have included their worship of God, the sharing of their faith, and their care for the poor and so on. The people of the church likely would have felt good after hearing that.

Criticism of the Church

Jesus knows whether we have been good or bad. There was a problem in Thyatira. A powerful woman in the church, symbolically called “Jezebel” (see 1 Kgs 16:31), had influence so great that she persuaded some of the believers to participate in the guild festivals, committing fornication and eating things sacrificed to idols (v 20).  Good standing in the guilds may have been dependent on such participation. Just as the OT Jezebel, the pagan wife of King Ahab, led the Israelites astray, so this NT “Jezebel” was doing the same. 

Jesus described her compromise with the socially acceptable immorality and idolatry of the times as plunging into the “depths of Satan.” This may be a reference to the idolatrous initiation secrets of the guilds inspired by Satan. “The depths of Satan” could contrast with what Paul calls “the deep things of God” in 1 Cor 2:10.

The guilt of the believers at Thyatira was perhaps greater than that of the believers in Pergamum. Pergamum had some people who held to the teachings of Balaam and the Nicolaitans. The believers at Thyatira tolerated the woman “Jezebel.” They allowed her to remain in their fellowship and teach and seduce the servants of Jesus.

Exhortation

Jesus had issued a call for repentance (v 21), but the door of opportunity was about to close.  The toleration of error had a long history. “Jezebel” had no disposition to change. She would continue her course of action. Jesus would soon afflict this woman and those influenced by her with severe sickness (vv 22-23).

Penalty or Reward

The punishment would fit the crime. Jezebel had sinned on a bed of adultery; she would be punished on a sickbed. Those who followed her in her immorality would also experience great tribulation. Sin may land a believer on a sickbed (1 Cor 11:30).

The initial tribulation for her followers was meant to elicit their repentance (v 22). A lack of repentance would lead to premature physical death (v 23). This was meant as a warning to all the churches. Jesus would give to each one according to their deeds (see Gal 6:7-8).

Jesus encouraged those who had not compromised to remain faithful (vv 24-25).  We live in a sex-crazed world: hook-ups, affairs, prostitution, pornography, cybersex.  Hold on to what you have in Christ.  What we have as believers is better than what others are promising.  Guard your purity.  “Just say ‘No!’”

Jesus said, “I will put on you no other burden.” This recalls the words of the letter to the Gentiles in Acts 15:28-29.

Jesus continued, “[H]old fast what you have till I come.” That is hold on to your love, faith, service, perseverance, and ever-increasing works. Hold on to these until Jesus returns. This could apply to the Rapture.

Promise to Overcomers

The overcomer is the one who keeps the work of Jesus to the end. Jesus promised the overcomer the privilege of ruling with Him over the nations and sharing in His royal splendor.

Jesus is going to come and rule the nations. Some believers of the church age will rule with Him. Not all believers will have this opportunity. Only those who have earned that right by being faithful to the end of their lives or until His coming for them at the rapture. Jesus will reward the faithful by making them rulers with Him.

Jesus will give the overcoming believer the morning star. He says in Revelation 22:16 that He is “The Bright and Morning Star.” This may refer to His royal splendor. Thus he may be promising the overcomer a share in His royal splendor. All believers will be glorified, but not all will share the royal splendor of Jesus and the privilege of reigning with Him.

General Admonition

The order of the promise to the overcomer and the general admonition to hear what the Spirit says to the churches is reversed in this and the three remaining letters as compared with the first three. A reason for this may be to connect the rewards closely with the commendable response to Christ.

Conclusion

WWJS to the church tolerating immoral behavior: “Just say “’No!’” The church at Thyatira, like the other six churches and the churches of today should listen to the judgment of Jesus and heed the admonition of the Holy Spirit. Say “No!” to immorality and “Yes!” to holiness.

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Revelation Letter to Pergamum

4/5/2022

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WHAT WOULD JESUS SAY?
The Seven Churches of Revelation: The Letter to Pergamum

Philippe R. Sterling

BEWARE OF DOCTRINAL AND MORAL COMPROMISE

Jesus judged the church at Pergamum that tolerated false doctrine (2:12-17).

There are similarities between the New Testament world and ours. When John wrote down Jesus’ message to the seven churches, philosophies from the East, from Egypt, from the hills beyond Pergamum, were sweeping through the Mediterranean world. People were spiritually hungry, but not morally disciplined. Some of the spiritual practices involved sexual rites and excessive use of wine or drugs. Today people are spiritually hungry, but many ignore the true source of life. Instead, they dabble in astrology, mysticism, eastern philosophy, or worship money, sex, and power.

Pergamum had believers within the church who were succumbing to false teaching. The same may be true of believers today. We can learn from the message of Jesus to the believers at Pergamum and reorient ourselves to truth.

Destination

Forty miles north of Sardis sat ancient Pergamum.  It was the center of Roman authority in the province.  It became the site of the first temple of the Caesar-cult, erected in honor of Augustus Caesar.  The city also housed an ancient temple to the God Zeus.  The altar from that temple is in the Berlin Museum and was often visited by Adolf Hitler.

Pergamum was known for its asklepium, a healing and medical center.  Here, religious meditation, dream interpretation, snake-handling, and medical arts were combined for healing purposes.  The Sacred Way led from the Asclepion, built in honor of the god of healing, toward the acropolis, which rose a thousand feet above the plain.  Near the summit stood the immense altar to Zeus.

There was little distinction between religion and politics in Pergamum.  The city’s coins depicted intertwined serpents to represent the interconnection between the sacred and the secular.  For the pagans in this city, politics was religion and religion was politics.  For the believers in Christ, there was a constant temptation to compromise their beliefs and practices for political and economic gain.

Portrayal of Jesus

Jesus described Himself as the One who has the double-edged sword (see Rev 1:16). Hebrews 4:12 compares the word of God to a “double-edged sword.” Jesus wields the powerful and true words of God which keenly discerns thoughts and motives.

Praise for the Church

Jesus told the church at Pergamum, “I know where you live.” He assured these believers that He knew that they dwelt in a city under Satan’s control. He understood the persecutions and temptations they experienced from the rampant Satan inspired religions. He praised them for holding fast to Him in the face of danger and persecutions.

Some believers in the church of Pergamum died for their faith. Jesus singled out one man, Antipas, and called him “My faithful martyr.” The word “martyr” meant “witness” and has come to mean those who witness by their death. Church tradition tells us that Antipas was brought before a statue of Caesar and told to swear that Caesar was God. But Antipas proclaimed that Jesus alone was Lord, and that there was no other God but Him. Antipas was put inside a brass bull which was heated with fire.

Criticism of the Church

Jesus had a severe criticism for the church. They were tolerating those who followed Balaam’s teachings and that of the Nicolaitans.

Balaam is most often remembered for the talking donkey incident. He was a prophet hired by a king named Balak to utter a curse on Israel (Num 22–24). God would not let him do this; and even made his donkey talk back to him to restrain him. Balaam then advised Balak to send women to seduce the Israelite men and draw them into the worship of false gods, thus incurring the judgment of God (Num 25:1-3; 31:16). Balaam’s clever notion was to bring down Israel by an indirect attack on their morals and faith. Balaam is a prototype of corrupt teachers who betray believers into fatal compromise in morals and beliefs.

Knowing this about Balaam helps us to know what was going on in Pergamum. Several religions of the area involved festivals and temple prostitution. Apparently, some of their practitioners had infiltrated the church and were leading some believers into sexual immorality and idolatry.

The Greco-Roman world looked upon sexual promiscuity as an acceptable way of life. For example, Demosthenes stated, “We have prostitutes for the sake of pleasure. We have concubines for the sake of daily cohabitation. We have wives for the purpose of having children legitimately and of having a faithful guardian of our household affairs.” Cicero argued, “If there is anyone who thinks that young men should be forbidden to love a prostitute, he is extremely severe. He is at variance, not only with the license of what our age allows, but also with the customs and concessions of our ancestors.”

There were those in the church who said, “Live like everyone else around you.” They asserted that the standards of the world could also be an accepted pattern of life for believers. This doctrine of Balaam is also around today.

Jesus referred to the eating of food sacrificed to idols. We are free to eat or not to eat such food (see Rom. 14; 1 Cor. 8; 10:20-30). Why is it such a problem here? Apparently believers were being drawn into pagan practices by participating in their feasts. As such it would be better to avoid these feasts altogether.

Jesus condemned the teachings of the Nicolaitans. Irenaeus said that they were followers of Nicolaus of Antioch, a proselyte who was among the seven men chosen to serve the Jerusalem congregation (Acts 6:5), who had forsaken true doctrine and lived in unrestrained indulgence (Against Heresies I, 26:3). Hippolytus confirmed this by noting that Nicolaus left correct doctrine and had the habit of indifference as to what a man ate and as to how he lived (Refutation of Heresies 7:24). Although Clement of Alexandria defended Nicolaus by explaining that his followers had misunderstood him, he observed that the Nicolaitans abandoned themselves to pleasures like goats in a life a life of shameless self-indulgence (The Miscellianes 2:20). They advocated license in matters of Christian conduct, including free love.

It may be that the doctrine of the Nicolaitans was dualistic. They reasoned that the human body was evil and the spirit was good. A believer, therefore, could do whatever he desired with his body because it had no importance.

These false teachers believed that a little idolatry or a little immorality or a little compromise of the truth couldn’t really hurt anything.  When believers commit adultery, cheat in business, or compromise their doctrinal or moral standards to fit the situation, they fit into the Pergamum mentality.

Exhortation

Jesus exhorted the believers to repent! They were to turn from their compromise and separate themselves from those who taught things contrary to the truth.

Penalty or Reward

Jesus threatened to come quickly and make war against the false teachers with the sword of His mouth. Twice in our text, He talked about His “sword.” The sword of His mouth is His powerful word of judgment.
 
General Admonition

“He who has an ear, let him hear what the Spirit says to the churches.” The admonition is the same as that to Ephesus and Smyrna.

Promise to Overcomers

To those who overcome, Jesus promised three things: 1) hidden manna, 2) a white stone, 3) a new name. 

Jesus does not want believers to be lured away from fellowship with Him. If we refuse to be drawn away by the enticements of false religions, Jesus promises “hidden manna,” special fellowship meals with Him.

Jesus will also give us a white stone inscribed with a new name. Such a white stone with one’s name on it was the basis for admission to special events. It was also a custom to reward victors at the games with such a token enabling them to gain admission to a special feast. The “hidden manna,” the other part of the reward, also suggests a reference to the Messianic feast. The white stone is, then, a personalized tessara, which would serve as a token of admission to this great future feast. The giving of the white stone to the believer indicates that he has been favored by Jesus. The new name might reflect the proven character of the overcoming believer.

Conclusion – Don’t Be Deceived!

WWJS to the church tolerating false doctrine:  “Don’t succumb to false teaching and don’t tolerate it.” Those who keep themselves from spiritual and moral error will receive a double blessing in the life to come. The one who overcomes will enjoy special fellowship meals with the Lord Jesus.  The one who overcomes will be honored with a special name. Feast with Christ today and feast with Him in glory.
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Revelation Letter to Smyrna

3/3/2022

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WHAT WOULD JESUS SAY?

The Seven Churches of Revelation: The Letter to Smyrna

[This is a revised, shortened version, of the June 2021 posting.]

Philippe R. Sterling

PERSECUTED AND POOR, BUT RICH

The Lord Jesus judges the church at Smyrna that suffers persecution (2:8-11).

Have you ever been persecuted for your faith? Have you ever been put at a disadvantage because of your faith? Have others ever hated or shunned you because you were a believer?

The example of the church at Smyrna alerts us to the possibility of being persecuted for our faith, and encourages us to remain faithful to Christ. Smyrna means “bitter,” an appropriate description for the experience of the believers who lived there. They experienced persecution and the hardships that accompanied it.

Destination

Smyrna was a city about forty miles north of Ephesus, but not as big. It was a busy seaport and a center of wealth. It still exists today as a city of Turkey. The name of it is Izmir, the Turkish equivalent of Smyrna. One third of its community is nominally Christian. The church has had a continuous Christian presence in spite of persecution.

Smyrna was cozy with Rome. Many Roman citizens lived there. While Ephesus was a center of worship for the local goddess, Smyrna was a center of emperor worship. In AD 25, a temple was built there to Emperor Tiberius.  Emperor worship became a matter of pride to the people of Smyrna. Emperor Domitian would later declare himself a god and require all citizens to perform a sacrifice to him, saying, “Caesar is Lord.” This was mostly a political commitment in religious trappings, but believers saw it as idolatry. Once you performed the sacrifice, you would get a certificate. Without that certificate, you were a subject of discrimination and possibly punishment.

There was also a large Jewish community in Smyrna. Although Jews and Christians coexisted peaceably in some areas, this was not the case in Smyrna. Well into the second century, the Jews were strong opponents of the Smyrna church. They repeatedly informed against believers and incited the local governor against them.

Smyrna received its name from its commerce in the fragrant herb myrrh. The name symbolizes the experience of the church in persecution. Myrrh is associated with suffering, death, embalming.  For example, Joseph of Arimathea and Nicodemus used myrrh for embalming the body of Jesus (John 19:39). It also was one of the gifts the wise men gave Jesus at His birth (Matthew 2:11).

Portrayal of Jesus

Jesus described Himself as the First and the Last, who died and came to life again. Christ was around before the Emperor and would be around long afterward. He had conquered death. As Jesus experienced death and rose in triumph over it, so would the martyrs of Smyrna.

Praise for the Church

Jesus said He knew about the situation of the church in Smyrna. He knew of their affliction, their poverty, and the slander against them. He stated that though materially poor, they were spiritually rich.

The believers had experienced economic persecution. They had lost their jobs, their businesses, their lands because of their loyalty to Christ. The economic and social life of the city was organized around the religious and imperial cults. When a believer refused to participate in some of their practices, he was marked off. His faith cut him off from the job that he held and from social life.
 
There was also a pocket of Jewish troublemakers causing problems for the church. By birth and religion these may have been Jews, but this was only in an outward sense. Inwardly, they were not believing and did not have a circumcised heart (see Rom. 2:28-29). They were not of the faith of Abraham.

They are rather the synagogue of Satan. This is not a synagogue building dedicated to Satan, of course, but the people who gathered there planned their assault on the church, putting themselves at the disposal of the devil. They circulated false ideas concerning the believers in Christ. They accused them of cannibalism, eating flesh and drinking blood at the Lord’s Supper; incest, love between “brothers and sisters;” and treason, meeting in secret to promote the kingdom of Christ.

Believers are slandered today. Believers are accused of hate speech for upholding biblical values.  Believers are accused of being anti-science for holding creation views.

Criticism of the Church

Jesus gave no reproof to this church.  He issued no call to repentance.  Their trials purified their faith.

Exhortation

The church at Smyrna had suffered at the hands of the Romans and Jews, and would suffer even more in the years to come.  They would pay dearly for their faithfulness to Jesus.  Jesus simply exhorted them not to be afraid and to be faithful.

One of the most famous of martyrdoms happened in the city of Smyrna in AD 168. A Christian leader there at the time was Polycarp. On a festival day, when the crowds were excitable, a cry went out from the mob about Polycarp and they brought him before the Roman governor.

Polycarp was given the choice of saying, Caesar is Lord” or “Jesus is Lord.” He refused to say that Caesar was Lord. The governor urged him, “Swear! I will set you free. Reproach Christ.” Polycarp answered with this famous phrase, “I have served Him for eighty-six years and He has always done me good. How, then, can I blaspheme my Lord and my Savior.” The proconsul said, “I will burn you with fire if you will not change.” Polycarp said, “You threaten me with fire which burns for an hour, and after a little while is extinguished. But you are ignorant of the fire of the coming judgment and of eternal punishment reserved for the ungodly. Why do you wait? Do what you will?” Soon after, the people gathered the wood and burned Polycarp.

Jesus referred to “ten days” of tribulation. It could be a literal prediction of some ten-day reign of terror. Or it may have symbolic meaning of ten periods of persecution from Nero to Diocletian. Most likely, however, it may simply stand for “a short time.” The church at Smyrna grew into one of the most influential churches of its time because its leaders and believers were willing to lay down their lives for Christ.

Penalty or Reward

Jesus promised a crown of life to those who were faithful to the point of death. A crown of laurel was given to those who won races. The believers at Smyrna would have won the race of life. Also, their persecutor, the Emperor, wore a crown. In the life to come, the believers would reign with Christ. The crown is a special reward that is over and above the eternal life that all believers have.

General Admonition

The command to hear is identical with the one to the church at Ephesus. The Lord’s announcement of imprisonment and martyrdom for some of the believers in Smyrna had applicability to the other churches also, and to churches of today.
 
Promise to Overcomers

Jesus promised that the one who overcame would in no way be hurt by the second death. The second death is judgment at the great white throne, the lake of fire, separation from God forever (Rev 20:14). Jesus employed a figure of speech called litotes. Litotes is an assertion that understates the reality referenced. Jesus was saying that He would abundantly repay the faithful believer for the sacrifice he made.  His eternal experience would be as far beyond the reach of the second death as can be imagined.

The first death is not the end. There is another life to come. The glories of the life to come contrast sharply with the dark shadows of persecution and death.

Conclusion

What Would Jesus Say (WWJS) to the church experiencing persecution:  “Don’t be afraid. Remain faithful.”

Jesus assured the Smyrna believers that He knew about their faithful service despite persecution and poverty. They were actually rich in His sight because they were earning eternal rewards.

Persecutors in our culture may not arrest you or execute you, but they may mock you, lie about you, or make you lose your job. There is now a name for that: “the cancel culture.” Our culture supposedly tolerates any belief, but biblical faith consistently applied is shocking and unacceptable.

Let us ask God for strength to persevere when our faith puts us at a disadvantage in today’s world. Also, let us pray for those believers around the world who may be suffering for their faith to an even greater extent than we are.
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