2v1-3v22 Letters to the
churches
The seven letters are specifically addressed to geographical
churches. So we must reject a blank universalism that says they represented
ages if the churches decline throughout history. Any progression, and
progression is not obvious, may simply
be a result of their ordering to show the dangers of compromise. Nevertheless,
their conclusions which call any with "ears to hear" to listen
acknoedges they are intended as examples with universal applicabilit. And their
message is that, whatever trials the Christian faces - whether persecution or
poverty, false teaching or temptation, if they conquer by remaining faithful to
Christ in terms of belief and behaviour, they will receive their eternal
reward.
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Excursus: On Church Polity
What is noteworthy
immediately and throughout the letters is that they are addressed to the
angels, and through them the entire church not simply its leaders. It affirms a
certain congregationalism. Jesus holds the entire fellowship accountable for
the faithfulness of any given church and calls all to be active in seeking its
reform. Such things cannot simply be left to the leaders.
But we should
also note that although this responsibility may extend to all churches that are
linked together and comprise "the church" in any city or area, there
is no mention of individual fellowships being responsible for the faithfulness
of churches elsewhere in the world. Yet as the letter was written to seven,
they were clearly aware of one-another. This is not to say they cannot care for
or influence other churches (Rom 15v26), but they are not responsible for their
faithfulness. Any wider responsibility on such matters fell to the apostles, as
with John writing this letter - and perhaps by this time to regional Bishops
(Tit 1v5).
Ironically, it
is therefore the localised or congregational nature of responsibility so affirmed
by independent churches that shows the need of some form of episcopacy - and
the responsibility that lies upon those who take up that role! Yet that
episcopacy is not one that undermines the responsibility and authority of the
congregation, but one that urges them to exercise it rightly with warnings of
what might come if they don't. Indeed, though a Bishop may veto a bad
appointment of an elder by refusing to commission them (Acts 6v6), I am
unpersuaded that they have authority to prevent an appointment nor remove or
discipline an elder that is in post, or a fellowship that is compromised.
Rather, although they should be ready to publicly rebuke elders that sin before
their congregation (1 Tim 5v19-20), they are to exhort the congregation to
repent of any compromises they are party to and take responsibility for the
situation. If the Bishop himself is seriously compromised, one presumes it is
other Bishops that should discipline him. Yet where the Bishop remains
compromised, congregations are called to refuse his ministry (2 John 10). These
would be great letters for a Bishop to expound!
Before
considering the church in Ephesians itself we might also mention the roles of
synods. Again, it would seem they have no authority to decide doctrine or
practice, nor require changes or discipline. At most, they might discuss and
decide matters they encourage fellowships to take note of and out into
practice. The letter of Acts 15 comes from apostles amongst others so is more
directive. Yet it still notes believers "would do well" to abide by
what was commended (Acts 15v29).
The point
throughout is that the authority of the local congregation is to be protected,
and that it is undermined when directive authority is placed over it other than
in the ministry of Christ's word. The role of Bishops (and synods) is therefore
to encourage, strengthen, advise - and urge fellowships to exercise the
responsibility Christ has given them for their life together. Only with the
consent of congregations then, may the Bishop lead it in certain matters like
the collection of money for poorer churches etc. He cannot require it.
All this makes
Independency very much the most biblical polity, but that (1) shares a concern
for all churches in its area with a history of basic gospel conviction,
whatever their current compromises, and seeks to influence them for good where
that is possible, (2) rejects a denominational focus on shared polity or top
down decisions to promote practical partnership with any church if that doesn't
undermine the gospel or impose things upon congregations without their consent,
(3) recognises the need of regional overseers to conduct a regional role of
strengthening, encouraging, advising and exhorting, (4) ensures a high degree of gifting and
commitment to a biblical and so evangelical doctrine and lifestyle in those who
take on that role, (5) is ready through those overseers to serve all churches
with a history of basic gospel conviction, whatever their current compromises,
so long as they maintain a readiness to accept that oversight by considering
the evangelical input of the overseer, (6) ensures its overseers do not act in
a way that undermines local autonomy in doctrine and practice, or disregards
any church that still contains believers that choose to welcome his oversight.
The FIEC and
GPs still have a place in developing practical gospel partnership. But what
would be needed in addition is a distinct organisation or arm of one of those
organisations that develops a network of regional overseers that churches could
look to or even affiliate to. An interim might be in gospel partnerships
agreeing that churches who cannot yet join the partnership can formally
subscribe to the oversight of their directors - or better for keeping it
manageable, their cluster chairs. The GPs are best set for this in already
spanning denominations and by necessity therefore respecting the autonomy of
the local church out of a desire not to conflict with denominational authority.
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2v1-7 The church in
Ephesus: We’ve discussed the nature of the angels and choice of churches
(cf. 1v16. Ephesus may be first because the most important city. Populated by
around a quarter of a million people, it was a commercial and cultural center
in which false religion and immorality was rife.
We’re
immediately reminded that what follows are the words of the one who controls
the destiny of the churches. Christ "holds" the angels in the sense
that they do his bidding, and "walks" among the churches, seeing what
they do. He therefore knows the Ephesians church's deeds, which he qualifies
are reflecting “hard work” and “perseverance.” What is meant by these things
follows. It is the hard work of maintaining the purity of the church.
Challenging the moral and epistemological relativism of their day, the
congregation have not tolerated the wicked – perhaps excluding them from
fellowship. And they have tested those claiming to be apostles, finding their
claim to be false - perhaps using the doctrinal and lifestyle tests affirmed in
the NT (1 Cor 14v29, Mt 7v20, cf. Acts 20v29). Moreover, without getting weary,
they have persevered in faith although it meant enduring the hardship of
persecution for the sake of Christ. These are things Jesus looks for in every
church – a readiness to deal with sin and error, and to remain fresh in faith
however hard things get. And on our day too false believers are ready to
appoint themselves leaders.
However,
Jesus is not wholly happy. The idea of “holding against” implies impending
punishment. They have “forsaken” the love they had at first. The previous
verses suggest this cannot mean the unfaithfulness of one who turns to false
religion, nor a simple tiring in faith. It must therefore refer to either a
fading of one’s zeal for the Lord – the degree to which he is valued, and the
Christian is ready to give all in his service; or to a fading care of
one-another, which certainly fits the focus of Paul’s letter (Eph 3v14-21).
Jesus’ earlier commendation of their work and perseverance, suggests he doesn’t
have service in mind. Furthermore, his immediate commendation of hating the
acts of certain church members, makes mutual love most likely. Jesus is
qualifying his desire for them to love other believers. And their decline in
love is serious. There has been a substantial fall. The Ephesians are therefore
to “do the things” they first did, implying that love for one-another is
critical to a commendable church, as well as moral discernment and perseverance
in faith. This is of course the great emphasis of John’s first letter (1 John).
And without such love, Jesus warns that he may remove the church from existence
all together. In other words, it ceases to be a true church! This is a stark
challenge to sound but harsh churches.
But Jesus again commends the
Ephesians – for “hating” the practices of the Nicolatians. Talking of hatred
here seems to be a way of clarifying that they should not extend their love to
an acceptance of those in their midst who follow heresy. Early church history
suggests these “practices” may have been moral compromises encouraged by a
deacon called Nicolaus, and that may have been widespread, infecting Thyatira
and Pergamum too (2v14, 20-21). Whatever the case, once more out of step with
modern sensibilities, Christians are commended for sharing God’s hatred of sin.
They are not to be complacent, or as many do today, refuse to judge out of a
concern to be loving. They are to dislike and oppose sin in the extreme.
Each letter
begins with an introduction stating something of the one speaking. This is
followed by what he knows of each church, commending any good and rebuking any
bad, with warning. The letter is then concluded with a promise to those who
overcome. As in verse 7, this is a call to “whoever has ears” – perhaps, those
who are spiritually alive and so listening to Christ. They are to hear “what
the Spirit says to the churches.” This looks beyond the original recipients,
affirming the book is for all Christians to listen to and learn from. The
language also affirms the nature of the Trinity. What the Son says the Spirit
says to his people by revealing it. So John has this vision of Christ whilst
“in the Spirit” (1v10). For Ephesus, the promise is to the one who is
“victorious.” In context this must be victorious in the battle with sin and
error within the church, as well as in their own tendency to give up on
perseverance or love. The victorious will be given the right to “eat of tree of
life in the paradise of God.” So those who lose their lives will gain them, living
forever in a new creation patterned in Eden (22v2) - the restoration of perfect
fellowship with their creator. It’s certainly a motivating promise in our dark
and difficult world. Then we will enjoy rest from this present toil.
2v8-11 The church in
Smyrna: Again, Jesus identifies himself as the God of history who died
and rose as a man. Reading on, this is probably to stress his supremacy and
claim on allegiance in contrast with the devil, and his example of suffering to
death, confident of resurrection.
The
“afflictions” the church suffers are from Jewish opposition that involves
“slander” and will soon involve “imprisonment.” Their “poverty” no doubt
accompanies it – perhaps the theft of property or lack of job opportunity as
Christians. Yet Christ affirms the truth – they are “rich” because of the
“crown of life” he promises them. Strictly speaking, the “crown” is the crown
of the victor who overcomes, but in being a crown of “life” it may also denote
the Christians reigning eternally over the new creation with all its resources.
They are also to be comforted in hearing that Christ “knows” how they’ve been
slandered. He is aware of whatever we face for his sake. These things are to be
meditated on whenever discipleship entails loss.
Perhaps to counter the temptation to return to
Judaism, Jesus clarifies that the persecutors are not true Jews, no doubt
because they have rejected their Messiah and are doing evil. Indeed, they are
“a synagogue of Satan,” probably in the sense that they are deceived and
seeking to harm the Christians (as Jn 8v42-47) – and so doing the devil’s will.
Jesus wants them to know this will intensify as the devil causes some of them
to be imprisoned during a ten day pogrom. This may be a literal period or
symbolic of prolonged but defined period. What is clear is that it is not
beyond the control of Christ. He is permitting it to “test” them, and so urges
them to “be faithful” even if it means death, in the certainty of gaining their
crown of life. We too, should see all hardship as a test (1 Pet 1v6-7) and so
never give up under it.
Once more
the letter ends appealing to those ready to listen to these words from Christ
via the Spirit. Any who overcome as he is urging Smyrna to, will not be hurt by
the second death. This is the book’s way of describing the final punishment of
hell. It is to be cast into a lake of sulphur – an image of judgment taken from
the raining down of sulphur in the destruction of Sodom. It is the fate of all
whose names are not in the book of life and who have not therefore lived a life
of faith and godliness (20v6, 14, 21v8). The letter therefore reminds the
reader that whether they receive eternal life or eternal death depends on their
persevering despite acute suffering. It also reminds us that all without Christ
face a terrible destiny.
2v12-17 The church in Pergamum: Here Jesus stresses how his
words judge (v12, 16). But first encouragement. He knows the context in which
these believers are having to work out their faith - an encouragement for every
one of us when our circumstances are difficult. And the language is extreme.
Jesus seems to imply Pergamum is a centre for Satan's rule just as Jerusalem
was for the Lord's. At the very least, it is where he is especially present
(v13), and therefore a place of great evil. This certain implies that he is
very much active and not at this point "bound" (20v2).
Yet still, these
Christians remain faithful to Christ's name by not renouncing it and so
refusing to renounce their allegiance to him - and even when Antipas was
martyred. One can only imagine the pressure then to buckle, worrying about what
death would mean for ones family etc. Difficult circumstances are never an
excuse for compromise. By the Spirit Jesus can still be honoured.
Interesting for the
wider book is the term "faithful witness." Used elsewhere only of
Jesus (1v5) it is a noble title, referring to a readiness to remain faithful in
speaking the truth even to death. It therefore reminds us that he calls us not
just to be ready to die for him but to speak for him whatever the cost. To be
given this commendation from Christ himself would surely have become an
ambition for John's persecuted hearers as it should for us.
Jesus turns now
to the negative. "have against" implies these are charges that stand
against the church in Christ's court. The fault is that they are doing nothing
about false beliefs - and no doubt the sin that flows from it. Some follow the
teaching of Balaam. The reference to Numbers 25 may be to stress its seriousness.
But it's possible the false teachers were boldly commending Balaam's teaching.
It involved eating food as part of pagan worship and promiscuity. (Simply
eating food that has been used in pagan worship is not forbidden in the NT, cf.
1 Cor 8). Numbers does not tell us Balaam encouraged Balak to encourage these
things to cause Israel to stumble, but by mentioning it the Lord teaches that
this is at the least a Satanic strategy to make these Christians stumble. See
2v6 on the teaching of the Nicolatians, which clearly needed no explanation but
in context may have included false beliefs and immorality too.
The point is that
such things are not to be tolerate,
because they displease Christ and cause believers to stumble in
salvation. It's a needy word for our tolerant age. If false ideas are being
embraced in our fellowship, we are to seek to turn those who embrace them from
their sin (Gal 6), and if there is no repentance, exercise thoughtful church
discipline (1 Cor 5).
Perhaps it is a
failure in this responsibility that moves Jesus to call the whole church to
repent despite the sin being of only "some." If there is no
repentance than Jesus will "come" and "war" against that
group with "the sword of my mouth." It's extreme. Jesus isn't just
disappointed with such things in his church, let alone open and understanding
towards them, tolerating diversity. Their advocates are his enemies, and his
words that they deny and despise are the means of their destruction. It's not
clear how Jesus will come in this way, only that it will be "soon."
In context that seems to be literal rather than a prophetic "soon"
referring to Christ's return. In the wider NT this could take the form of
illness leading to death (v22-23, cf. 1 Cor 11).
As previously its
those God has given a readiness to hear to - throughout history, who Jesus
calls to hear what the Spirit is saying to these churches. And to them he adds
the promise that if they conquer - no doubt by resting such false teaching and
sinful practice, he will give two things: The hidden manna may refer to his
sustaining presence - hidden because in being from the Spirit it is unseen.
It's unclear what the white stone refers to. Most probably it is the stone
awarded to the victor in athletic games that was a pass to a special awards
banquet. Here it is awarded for "conquering." The new name known only
to those who receives it may be our renewed self that will inhabit the new
creation. Whatever the case it motivates us to run our race in faithfulness to
the end.
2v18-29 The church at Thyatira: The description Christ gives
himself is that of the Son of Man from Daniel 7 who is given all authority.
Yet, picking up 1v13-14, the detail is that of the ancient of days. It stresses
the burning holiness of his judgement and the strength and purity from which
that judgment comes. This is the true Jesus who assesses our deeds.
And he
immediately declares "I know your works." But fear is alleviated with
an an initial commendation. The faithful in this church are proving even more
faithful than they were initially. "Love" may well be towards God as
faith and service are directed to him. This church truly cherishes, trusts and
pours themselves out for the Lord. "But..."
Jesus holds the
toleration of a false teacher and the compromises she encourages against these
faithful believers. Again "against you" means these things stand
against them in the heavenly court. "Jezebel" may be a pseudonym
taken from the notorious wife of Ahab. Like some even today she has simply
asserted she is a prophetess and so speaks God's words. The sins she teaches
are those of v14 (see notes there) so may reflect the same teachings, showing
they are prevalent in the churches. The culture was one of immorality and
paganism, and so these teachings may be a cultural accommodation - a clothing
of Christianity in the trappings of Greco-Roman practices rather than it being
set-up apart from them. The word "seducing" may refer to how
"Jezebel's" teaching draws Christ's servants into spiritual
unfaithfulness. But it is possible she is literally seducing them to commit
immorality with her, v21-22. Either way it is extremely serious to cause the
servants of the ascended and awesome Christ to stumble.
This letter is a
particular word for our day as some within the church urge it to bow at the
altar of secular liberalism, holding inter-faith services and accepting
homosexuality and transgenderism in order to reach popular culture. There is no
question, God's people are not just culpable if they affirm that, but also if
they tolerate it by standing by and doing nothing.
However, Christ's
judgement is against the false teacher and those who follow her, not the
faithful who have not taken action. He has been patient in giving her time to
repent - an explanation perhaps for why he allows compromised churches or false
teachers within them to persist for so long. Nevertheless, repentance - turning
from sin and to Christ is what's expected. But Jezebel has refused to.
Here we can
speculate that the faithful might have pointed out her sin to her, making her
aware of Christ's call to repentance. He could simply be taking issue with the
fact that the faithful then tolerated her stubbornness rather than exercising
discipline (cf. 1 Cor 5). Again, there
are many parallels in the contemporary church.
Christ's warning
is that he will make Jezebel sick and cause those sinning with her to suffer
"tribulation" - a reference to wider suffering or persecution leading
to death (v23) - unless they repent of the things she encourages them in.
This is the
Christ churchgoers toy with when they persist in sin. He is prepared to judge
in the present when warranted. And he has wider purpose in it. By this
"all the churches" will know (1) that Jesus is the one who searches
even our thoughts and motives - ie. that he is God himself, our judge, who sees
all; (2) that he gives to each according to works as he will on the last day
(Rom 2v6). As the church in Thyatira is singular, "the churches"
probably doesn't refer to house churches in the city, but to the seven
mentioned in these chapters or those throughout the world first reading this
book and hearing perhaps how Christ's word came to pass. And so we should take
heed and not let another day pass if continuing in conscious sin without
repenting, and seeking help if we need it.
But what a tender
word of grace to the genuine believer, even though they have not dealt with
these people rightly. "Now" marks a change in tone. "The
rest" are those who don't hold to Jezebel's teaching, which seems to
include some gnostic "deep secrets" that she or Jesus label as
Satanic. So often false teaching claims a higher knowledge than that found in
the scriptures.
"Any other
burden" may imply Jesus has given these viewers one burden in calling them
to stop tolerating what is going on. Beyond that Jesus desires nothing more
than continuing to hold on to their salvation as outlined in v26-29 through
faith. "Until I come" marks the timing. The believers great ambition
is simply to persevere in faith and faithfulness until Jesus brings the end.
Whatever our struggles this his words should strengthen our resolve: "Hold
on until I come."
v26: To do so is
to be victorious because it is to overcome sin and the struggles of this present
time by remaining obedient to Christ. His promise to such people is
"authority over the nations" - a particular encouragement to any
being persecuted by them. The quote from Psalm 2 implies this will be to share
in the rule of the messianic king in bringing firm and destructive justice for
what the nations have done, not an era in which God's people somehow reign over
unbelievers. Just as the authority to judge has been given to the Son by his
Father, so he shares it with his adoptive brothers and sisters (cf. 1 Cor
6v2-3). This could mean simply a assenting to Christ's judgment, or somehow
weighing the sin of people (and angels) too. We don't know. But it will give
believers a chance to bring justice on their oppressors, enabling them to
respond to them with patience and love now. Here, believers are promised "the morning
star" - perhaps a reference to Christ himself as the herald of the new
dawn. The promise is therefore an encouragement to persevere because that the
end is on the way.
The letter ends
as the others, with a call to those with ears through the churches to hear.
3v1-6 The church in Sardis: See notes on 1v4 as to why the
seven spirits should be seen as the Holy Spirit. The seven stars are the seven
churches' angelic representatives who seem tasked to work out Christ's will in
the churches (cf. notes on 1v16, 20). Putting the two together implies the
Spirit is described as sevenfold to stress his presence in each of the churches
the book is written to - and because they are representative, in every church.
It reminds us that although the Spirit resides in every believer he is
especially present with each church family in a way that is attentive and
focused upon them. The point of v1 is therefore that Jesus holds the life and
destiny of the Sardinian church in his hand. It's both encouraging and
daunting.
But here for the
first time there is no encouragement. Again, Jesus affirms his knowledge of
their works. They are known for being alive - perhaps large, active, even
vibrant. But Jesus sees the heart and so the reality. They are essentially
dead. Which in context must mean they lack a sincere love, faith, service and
endurance toward the Lord (as 2v19), which is showing itself in some of them
sinning, v4. This is not to say they are
not a church of believers. These things are there as a dying ember, v2. And the
believers are asleep to that. They may see themselves as doing well, but their
works are lacking in God's "sight." So they must wake up, recognise
their predicament and fan the ember into flame. The call to
"strengthen" may imply their giving up in a weariness of spirit
brought on not by persecution, as the other letters imply that would be
mentioned, but by the general call of discipleship.
This is a rebuke
to all churches that are busy on church activity and even serving their
community, but where this flows not from
love of God but self satisfaction or a desire to be praised and respected. Such
churches can be filled with people who reject orthodox belief and affirm
immorality yet talk of Christians things as if they are alive to God. Yet
genuine believers can be effectively asleep to the seriousness of that.
The way forward
is to "remember" what received and heard - which must be a reference
to the gospel passed onto them. They must do as it says and repent of their
sin, submitting wholeheartedly to God's ways. If they don't wake up to their
predicament Christ will catch them imprepared, and steal away their souls like
a thief. This is most likely a reference to his return rather than temporal
judgments as the language is elsewhere. As such it keeps every church since on
their toes.
Jesus
acknowledges some there have not "soiled their garments" - perhaps
referring to turning to sin from a state of apparent purity through faith
(v4-5, cf. 7v9). As encouragement to all to remain pure, Jesus promises them to
"walk with him in white." The "walk" implies the full
glorification and intimacy with Christ in the new creation as Adam and Eve walking
with God in Eden. The "white" looks us to 7v14, referring to guilt
atoned for by Christ's blood, making the worshipper pure, clean and acceptable
for God's presence. The garments are therefore given by God. The people are
likewise "worthy" not in the sense of meriting this salvation, but
showing God has made them worthy according to its terms - ie. they have
"conquered" by persevering in faith and godliness when so many others
didn't (v5, cf. 2v26). The promise to be hearer is that if they do the same
they will join the faithful Sardinians.
We are assured
this salvation is forever too. Jesus will never remove such peoples names from
the book of life, but personally confess their names like a bouncer on a door
to the father and the angels who may have some responsibility for access.
Again, we should hear.
Here we come
across "the book of life" for the first time. Psalm 69v24-28 gives
background. It is the list of "the righteous" or faithful, who are
saved from God's wrath (Rev 20v11-15). In context, the fact that some have
"soiled" their garments implies their names may have been blotted out
(Ps 69v28), which may be why Christ's guarantee here is future. Elsewhere we
learn this cannot happen according to God's election (13v8, 17v8). But it can
happen according to what is apparent in the churches - some who are outwardly
set apart by their confession of faith as clean and holy may turn away (1 Cor
7v14, Rom 11v22, Heb 10v29). The book of life appearing at the end of the
Revelation should therefore be seen as the list of those who overcome by
perseverence and are therefore saved, proving their election. The rhetorical
(rather than theological) point here is to persevere to the end so that on that
day our names will be in the book and Christ will ensure they are never removed.
3v7-13 The church in Philadelphia: Now there is no word of
rebuke. Jesus reassures in his introduction that he is "holy" meaning
that as his followers the church are rightly set apart, and "true"
and so their faith is well place. He also has the keys to the davidic Kingdom,
opening and closing in a way none can thwart. So his hearers can be sure when
he promises an open door to them because of their work, having seen how they
have kept hold of the gospel and not denied him despite being relatively weak -
perhaps lacking influence or status. It's a reminder that what the Lord esteems
however we are seen in the eyes of the world is unflinching faithfulness to
him.
The language is
intentionally Jewish because these believers are being opposed by a synagogue.
It's quite possible they are converts from Judaism. The synagogue is of
"Satan" in carrying out his work, and it's members are not truly Jews
because of that - else they would embrace Christ. Jesus' promise is that these
persecutors will one day bow before these powerless believers - most likely a
reference to the judgment when they will see the Christians were in the right
and loved by the Jewish messiah (cf. 2v26). This truth enables all believers to
be patient in their trials knowing they will be vindicated.
v10 is
intriguing. It could refer to a tribulation the believers are protected from in
history, but in context probably refers to the final judgment too. Throughout
it is this that those who keep Christ's word and endure are saved from. The
point is that they are experiencing hardship others aren't, but one day things
will be reversed. The language of testing probably refers to how this
"hour" (awaited time that then arrive, 14v7) will reveal the true
nature of things - ie. that these believers are true to God and their opponents
of Satan.
In the light of
that the Christians are to "hold fast" to what they have, ie. to the
gospel and so to Christ and his kingdom. And the reason is so that their crown
is not seized - this could encompass both the idea of royalty in reigning with
Christ (2v27) and athletics in finishing the race (v10). The seizing may refer
to how the persecutors might snatch the crown away by causing these believers
to stumble.
v12: This time
the one who conquers is promised the dignity of being a pillar in God's temple
- the place of his presence. The sense of the image is that it will be
impossible for them to be removed (as pillars are essential to the structure.
They will be the Lord's, having his name on them and the name of his city - the
new Jerusalem which will come from God out of heaven (21v2). It is new in being
different to the earthly Jerusalem, comprising believers from all nations and
all the qualities of chapter 21 (see there). The conquerors will also be
inscribed with Christ's "new name." We're not told what that is. But
that's the point. They are reassured that if they endure they will be party to
the revelation of that mystery - belonging to the new order of things for which
that new name will be given. Indeed, all the language of v12 would have given
reassurance after reassurance that these Jewish Christians are the true people
of God, and so belong to him.
Once more, all
with ears to hear down the ages are called to hear. These are reassurances for
us too.
3v14-22 The church on Laodicea: Christ begins stressing his
truthfulness. He is the "Amen" which is the stamp of agreement on all
that is said. Again his testimony comes from the one who is faithful and true.
As the beginning of all creation perhaps we are also seeing him as the
firstborn with authority over all.
Once more there
is only rebuke. The Laodiceans are neither hot nor cold - zealous or hostile to
the Lord (v19). And Jesus implies anything would be better than a tepidness
that implies half-heartedness yet an awareness things should be better. The
imagery is vivid. Because they are distasteful to him like warm water he will
spit them out which is to reject them - perhaps cease sustaining their church.
v17: Their sin
shows itself in complacency and false assurance. Like so many congregations in
the west, they are wealthy. And so they assume they need nothing. They would be
the church today with a large staff team, great music and AV - all bought in.
They would be viable and attractive. But in reality they are wretched in their
spirituality, pitiable because of it, poor in lacking the riches of gospel
blessing, blind to their real situation and naked in lacking the garments of
righteousness Christ gives (v18, cf. 3v4). It's a warning to every church that
appears successful because of its wealth. The things Christ esteems can be
found in the poorest and most insignificant of fellowships.
v18: Jesus'
remedy is quite simply for the church to see their need of him. He counsels
them to "buy" from him refined gold - perhaps an a image of genuine
faith (cf. 1 Pet 1v7). The image is designed to show that this is
"riches" to take confidence
in. Looking to Jesus he also promises
"garments" to clothe their nakedness and so shame (cf. Gen
3v7,21). Again, receiving these from Christ implies the washing away of guilt
by blood (7v14) rather than to receive a whitening renewal by his Spirit. The
covering of their shame would then be their shame before God on the last day
for their lukewarmness. Christ's blood removes the shame of all our sins! The
"salve" for their eyes echos Jesus healing of the blind man with mud.
Again, it implies Jesus enabling them to see spiritually.
What is
fascinating however is that Jesus describes these as those he "loves"
and so reproves and disciplines. It may be they are genuine but compromised
believers. And so Jesus calls them to repent if their half-heartedness and be
zealous - passionate about him and his purposes. On his words it's as if he is
at the door knocking for them to let him in by seeking him. And to those who do
by repenting, he promises the table fellowship that marks friendship and
acceptance. They will be forgiven and know his presence with them. More than
that, he promises those who conquer this lukewarmness will sit with Christ on
his throne, just as he did with his Father. It's an astonishing picture of
gospel privilege - to be to the Son as he is to the Father, and so to be to the
Father as he is too. It's a reminder what God has for us is always more than
the world does. We are tempted to esteem worldly wealth, but he makes us Kings
over the new creation!
Once more those
given ears to hear are to hear what Christ says by his Spirit. It is relevant
for all.