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Revelation: Faithful Worship Fearless Witness

Introduction

Harvest Center

8/7/13

What is the first thing that comes to mind when you here the Book of Revelation

mentioned?

Interesting no one mentioned worship, lamb, New Jerusalem, overcoming, and

witness

Consider some of these facts concerning widely held beliefs about end-time events:

Anti-Christ and Rapture not found in Revelation (or Daniel)

There is no mention of the anti-Christ making a covenant with Israel In

Revelation (or Daniel)

There is no mention of the rebuilding of the Jerusalem temple in Revelation

or the New Testament

There is no mention of Jesus setting an earthly throne in Jerusalem in

Revelation

The Book of Revelation gets its title from the first Greek word in the book.

Slide - ἀποκάλυψις ἰησοῦ χριστοῦ (apokalupsis iasou christou)

Think of the recent events that we might identify as apocalyptic:

2004 The tsunami of Indonesia – estimated 250,000 dead

2008 financial crash – like in one hour

2010 the devastating earthquake in Haiti

2010The Gulf Coast oil spill – 200 million gallons of oil in 87 days (a third of the

seas destroyed)

Here is the fact; these types of events have taken place all through history.

Earth quakes, financial collapses, hurricanes, volcanos (Slide - people of Pompeii)

Think of the wars religious and otherwise.

I personally do not think it helps the church’s witness when every time a disaster

hits the news we Christians join in on the apocalyptic fury.

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Worst is the way we call every political figure we disagree with the anti-christ

Slide - Kissinger, Carter, Obama

Why do we have such a pessimistic eschatology? It is because of the way we read

Revelation.

My desire is to read Revelation and teach others to read it responsibly.

There are various ways in which the Apocalypse (transliteration of Revelation) is

interpreted.

Someone once said that there are as many interpretations as there are interpreters.

The experts

(Charts)

We might observe that one may dissect the text to such an extent that one ends up

with a cadaver rather than a living text. Some try to piece together Daniel,

Revelation and other books to come up with their wild predictions and charts

(Harold Camping slide – selling property, dismissing employees, etc…).

Again, rather than a living text we end up with a Frankenstein monster artificially

sown together.

The Bible is given to the church as a gift not a puzzle for the experts. It should

(slide)

Inspire

Challenge

and embrace the reader in a way that draws us to the heart of God.

Seriously, if an interpretation instills such fear that people run from the text we

might want to be a little suspicious.

Reading Revelation responsibly is aided when we look at how other people in

other times and places interpreted and interpret the Apocalypse.

Read sermons and books, view the films, listen to the music and poems people

have been inspired to create by Revelation’s influence.

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A question that has been asked down the ages is this, “Is Revelation a future

prediction or a timeless truth?”

Some see it as only pertaining to the past. This is the prederist reading. All of the

events pertain to historical events that took place before during and immediately

after John wrote them down. Some exception may be given to the last part of

Revelation speaking of Jesus’ return and the new heavens and earth.

A historicist reading would see Revelation as a symbolic representation of history

from the apostles down to the end of the age. The seven churches are seven

periods of the church age (you may have heard it said we are living in the age of

Laodicea – that is a historicist reading).

A Futuristic reading would see chapters 4-22 and strictly future events that John

had no idea what he was writing about (helicopters are described as giant scorpions

and so forth).

Some see it as a timeless message showing how God relates to people in every

generation. This is a spiritual reading and is called the Idealist interpretation.

The images represent the ongoing struggle believers have throughout the ages

My talk with Ed and how he believes we know more now than John did then.

There are many ways to read Revelation. Like all Scripture, Revelation is a living

book and God can bring fresh insights to people in various contexts but with

respect to Revelation it must be clearly understood some readings are not only

inferior to others, some are in fact unchristian and unhealthy.

I understand a young person’s fascination with Revelation – my story.

The anti-Christ does capture people’s imaginations.

However, I cannot tolerate those who set dates or those who oppress people by

telling them natural disasters are an obvious sing of God’s judgment.

How one reads, teaches, and preaches Revelation can have a powerful impact on

one’s own – and other people’s – emotional, spiritual even physical and economic

well-being.

The Apocalypse is not about the Anti-Christ. It is a revelation of Jesus Christ.

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Rev. 1:1 The revelation of Jesus Christ (slide)

apokalypsis – unveiling – comes from the concept of a virgin undressing on her

wedding night.

(slide - Wedding night)

Apocalypse (as a term) has nothing to do with destruction or the end of the world

(talking about the word not the book).

Think about the fact that it is used to describe the unveiling of Jesus Christ the Son

of God.

But instead of a young maid being undressed on her wedding night, Revelation

reveals Jesus, stripped and beaten on a cross in the image of a slaughtered lamb

(Rev. 5:6).

(Slide Cross – Lamb)

When we study Revelation we study Jesus.

Let’s always keep this in mind.

1. What have been your experiences with the Book of Revelation?

2. Why do you think some people have such an obsession with Revelation?

3. What do you hope to gain from this study?

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Revelation Week 2

8/14/13

Harvest Center

Revelation 1

The revelation of Jesus Christ, which God gave him to show to his servants the things that

must soon take place. He made it known by sending his angel to his servant John, 2

who bore

witness to the word of God and to the testimony of Jesus Christ, even to all that he saw.

“Of Jesus Christ” not only about Jesus by from Jesus as well.

What follows is a vision that John actually saw and gives witness to. We will speak

a lot about John’s creative way of forming Revelation with literary devices,

symbols, OT references and numbers. John has a theological purpose for writing

Revelation.

However, let’s be clear. This is a vision he received from God. It is a testimony of

Jesus Christ.

The authority and wait in which Revelation rests is not based on the identity of

John. It is based on the divine procession in which it was give.

Of/by Jesus Christ

Which God gave him

To show his servants

His angel (messenger)

His servant John

John:

Servant

Prophet Rev. 22:9 – A community of prophets

Prophecy / Testimony

Rev. 1:3

Rev. 22:7, 10, 18, 19

Rev. 19:10

Revelation is an apocalyptic prophecy in the form of a circular letter. Its function is

liturgical (worship) and political (theopolitical)

It is a call to come out of the civil worship of the empire and worship the true God.

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Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear,

and who keep what is written in it, for the time is near.

There are seven beatitudes (blessings) in revelation.

14.7 – blessed are the dead in the Lord

16.15 – Blessed is the one who stays awake and keeps his garment on

19.9 – Blessed are those who are invited to the wedding of the Lamb

20.6 – Blessed is he who shares in the first resurrection

22.7 – Blessed is he who keeps the words of this prophecy

22.14 – Blessed are those who was their robs

To “hear” in Revelation is closely connected to pneumatic discernment and

keeping or obeying what is written.

For no other reason but the blessing it is a good idea to read, hear and obey

Revelation.

Obey – Speaks to our understanding of the function of prophecy (foretelling vs.

forth telling).

If the contents of the Apocalypse refers mainly of future events, what is there to

obey?

4 John to the seven churches that are in Asia:

Grace to you and peace from him who is and who was and who is to come, and from the seven

spirits who are before his throne, 5

and from Jesus Christ the faithful witness, the firstborn of the

dead, and the ruler of kings on earth.

To him who loves us and has freed us from our sins by his blood 6

and made us a

kingdom, priests to his God and Father, to him be glory and dominion forever and ever.

Amen. 7

Behold, he is coming with the clouds, and every eye will see him, even those who

pierced him, and all tribes of the earth will wail on account of him. Even so. Amen. 8

“I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come,

the Almighty.”

John uses numbers and numerical sequences (“who is and who was and who is to

come” – verse 4, 8) as the construction material for his apocalypse.

Numbers:

place boundaries on activities

they accent a character’s traits

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reinforce an ideological point of view

I want to be clear, although this use of numbering looks as if John is employing

some type of code, I do not think this is the point.

Numbers are symbolic. We are familiar with the 7 hills on which the woman is

seated (17.9), the 1000 year reign of the saints (20) and 666 (13.18)

But these are not necessarily used as a code.

3, 3½, 4, 7, 10, and 12 with their multiples (6, 24, 144,000) are the prominent

numbers used by John.

As we come across the numbers and numerical sequences we will want to make

sure we discern what they signify.

For instance, three is associated with the divine (“who is and who was and who is to

come”). This is a sequence of three that is clearly connected to God (1.4, 8; 4.8)

There are parodies of the divine seen in the dragon, the beast and the false prophet

(“who was and is not and is to come” – 17.8, 11)

When the four living creature and 24 elders extol the attributes of God, they rely

on threes; (4.8; 4.11)

Note: 12.10; 19.1; 1:4-5 (God (“who is and who was and who is to come”), seven Spirits,

And Jesus Christ

And again the parody (16.13).

And Christ’s self-identification: (1.5; 22.13)

(Stop for questions)

Note on verse 8 – alpha and omega

People who live by faith are people who live in the middle.

We understand that God was at the beginning and will be at the end.

While we are in the in-between time,

These are some implications we draw from this description of God and God’s

location:

The beginning was God, “And God saw that it was good…very good.”

The end will be good, “And I saw a new heaven and a new earth.”

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One might think that the in between time must come with a guaranteed goodness.

We expect good but too often that goodness is interrupted.

In this in between time we have disappoints and let downs, tragedies and reversals

of fortune.

The good news is that we do not have to face this life alone. God is not only at the

beginning and end (the one who was and is to come. But God is. God is ever

present.

And God has given us the community of believers. Revelation is very communal.

You do not find the individualistic concerns that preoccupy the media portals of

the Apocalypse (Left Behind, Distant Thunder, etc…) with a hero protagonist.

We are in this together. Very important – verse 9 9

I, John, your brother and partner in the tribulation and the kingdom and the patient

endurance that are in Jesus, was on the island called Patmos on account of the word of God and

the testimony of Jesus.

“Patient endurance” - Here we see the need for pneumatic discernment when it

comes to waiting in the midst of trials (more about this).

There is no evidence that Patmos was a penal colony in Roman days. John could

have been there preaching and ministering. But whatever is taking place it is on

account of the word of God.

This speaks of dedication, mission, a divine mission and purpose (the tradition of

John boiled in oil, imprisoned on Patmos)

Let’s let the text lead us.

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I was in the Spirit on the Lord's Day, and I heard behind me a loud voice like a

trumpet11

saying, “Write what you see in a book and send it to the seven churches, to Ephesus

and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to

Laodicea.”

All though this is one vision it takes place in four settings that John identifies using

the literary marker of “in the Spirit.”

(1.10 on Patmos; 4:2 in heaven; 17.3 in the wilderness; 21.10 on a mountain)

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The Greek constructions of these phrases (I was on the island of Patmos – I was in

the Spirit) serves to connects geographical location with the spiritual location as

well as contrast them.

For while John was confined to the island he was "in the spirit."

The connection with the seven spirits would not be lost to the hearers.

The seven spirit’s close proximity to the thrown would indicate that John being in

the Spirit was close to God as well.

Being in the spirit is closely connected to prophetic activity.

Perhaps this would indicate to the hearers that in order to really grasp what is being

communicated they must be in the spirit as well (as a community).

This speaks of the need for pneumatic discernment. Something we will bring up as

we venture further into the Revelation.

The Lord’s Day – From the earliest of writings Christians have designated Sunday,

or the day of resurrection as the “Lord’s Day.”

I believe this is what is being communicated here, but perhaps there is more.

Perhaps John’s hearers would make the connection to the Lord’s day as the OT

“day of the Lord”

(yom Yahweh)

The day when the messiah will appear and resurrect the righteous dead.

The Lord’s Day as the eschatological day of the Lord explains 1.3 “the time is

near” and 1.8 “Behold he is coming in the clouds.”

(White board)

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Revelation

8/21/13

Harvest Center

Revelation 1:10-3:22

Letting the text lead us.

“Hearers” – Who are they?

Not a bad stopping point…

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I was in the Spirit on the Lord's Day, and I heard behind me a loud voice like a

trumpet11

saying, “Write what you see in a book and send it to the seven churches, to Ephesus

and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to

Laodicea.”

“Write” – John sees and writes “in the Spirit”

“What you see” – authority of an eye witness

“It” – singular, one Revelation

“To the churches” – all seven get the whole thing.

Why these churches? Why this order? (Slide)

Hard to say. By this time in history no doubt there were many churches in this

area.

Perhaps these were the churches John was pastoring

Perhaps they were the influential churches

The order seems to be the natural travel route - Ephesus nearest to Patmos

Maybe an ancient trade route.

More on this when we get to chapter two.

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Then I turned to see the voice that was speaking to me, and on turning I saw seven golden

lampstands, 13

and in the midst of the lampstands one like a son of man, clothed with a long robe

and with a golden sash around his chest. 14

The hairs of his head were white, like white wool, like

snow. His eyes were like a flame of fire, 15

his feet were like burnished bronze, refined in a

furnace, and his voice was like the roar of many waters. 16

In his right hand he held seven

stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full

strength.

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John employs a literary device that contrasts what he hears (in this case a voice of

thunder) with what he sees.

Kai a]pe<streya ble<peiv th>v fwvh>v (Slide)

This is a common occurrence and signifies the need for pneumatic discernment on

the part of the hearers.

Throughout Revelation, the scene changes right before John’s eyes and the

hearers’ ears.

.

Like a psychedelic trip where things morph into another image (like a dream –

“Where did that come from?”).

When he turns he does not see a voice but the lampstands (kjv - candlesticks? Not

introduced to the west until the middle ages).

The hearers should not miss the connection between the voice and the seven

golden lampstands and see the transmission of the revelation connected to the

Spirit.

They are not given much time to contemplate this connection because they are

immediately confronted with a stunning vision of Jesus; A vision with many OT

connections.

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When I saw him, I fell at his feet as though dead.

Prostration seems to be the appropriate response to such an encounter in such a

setting – a setting of worship.

Voluntary – involuntary?

Here is an important truth to keep in mind when reading The Apocalypse:

It does not mean what it says. I means what it means.

To take Jesus’ appearance as literal misses the point.

Golden sash – royalty

White hair – not an old man but connected to Daniel’s ancient of days

Flaming eyes – ability to see deep into every situation, thing and person

Bronze feet - stability

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This description is important as we will see in the next two chapters.

In light of what is being revealed, John being in the spirit (close to God) and what

takes place on the great day of the Lord, John is told to fear not.

But he laid his right hand on me, saying, “Fear not, I am the first and the last,

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one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades.

Perhaps the root of all fear is the fear of death. No worries, Jesus has overcome

that. He has the keys.

Jesus self-designation as “the first and the Last” connects him closely to the Lord

God (identified as the Father) v. 8.

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Write therefore the things that you have seen, those that are and those that are to take place

after this. 20

As for the mystery of the seven stars that you saw in my right hand, and the seven

golden lampstands, the seven stars are the angels of the seven churches, and the seven

lampstands are the seven churches.

Again, John is commanded to write.

To distinguish between “Those that are” and “that are to take place” will require

pneumatic discernment.

The Number Seven:

Seven occurs 55 times in Revelation out of the 88 occurrences in the NT.

Seven is an important number.

It is associated with completeness. Some believe the seven churches represent the

complete church throughout history (I believe these are seven actual churches that

could represent all the churches. More about the churches next week.).

Seven days mark a complete (full) week and the completion of creation.

Interesting, 7 is the combination of the divine (3) and the creation (4).

(see 7.1; 20.8; 21.3)

There are 7 letters, 7 seals, 7 trumpets, 7 thunders, 7 bowls

Each set of seven is complete in and of itself.

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The seven Spirits represent the plentitude of the Holy Spirit

Seven stars, 7 lamp stands, seven kings, the whore sits on seven hills

The lamb has seven eyes and seven horns representing perfect and complete vision

and power.

The divine parody to this is the seven heads and seven crowns of the dragon (12.3)

the beast (13.1; 17.3)

Note who Jesus’s role in offering pneumatic discernment as he himself offers an

explanation: “As for the mystery of the seven stars…”

“Mystery” used here and in 10.7 and 17.5, 7 alerts the hearers to the fact that at

least these details in the vision of Jesus call for interpretation that is only available

by means of divine explanation.

Perhaps this is an indication that we too must be “in the spirit” as John was in order

to fully grasp what is being communicated.

(Questions)

Revelation 2

The Prophetic Messages to the Churches

Our translations and many commentators view chapters 2 and 3 as distinct from

one.

There is no break in the sequence in the Greek text (see your red letter edition).

As far as the hearers are aware, in the next two chapters:

John remains prostrate

The reassuring right hand of Jesus remains on John

The right hand that has the seven stars (seven angels/messengers) in them

Note – “…means what it means.”

There is no break in the words of Jesus from 1:17 to 3:22

Each of the prophetic words is distinct in content and detail:

They do share a common structure:

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Each message begins – “To the angel in the church of…write…”

Underscoring the command for John to write 1:11, 19

The connection between 1, 2 & 3 is continued as each message contain a

description of the resurrected Jesus taken from the inaugural vision

Each message contain details that show Jesus’ intimate knowledge of the

churches – “I know…”

Five of the messages contain a call for repentance

Each message contains a promise for those who will overcome

Each message contains this refrain: “The one who has an ear, let them

hear what the Spirit says to the churches.

One more observation:

Perhaps there is some type of mental imagery the hearers would draw that would

show how they were to receive these words.

Jesus is standing in the midst of the seven lampstands (churches) and giving the

messages in a particular order (trade route – see map).

Perhaps they would find themselves drawn into the vision themselves causing them

to visualize movement circling around Jesus as they follow the path of the

messages.

Moreover, the concluding formula, “…says to the churches” may be understood to

be a call for each church to take note of all the messages as a whole even though

each church is addressed specifically.

Ephesus being the closest to Patmos offers the most practical starting point.

Angel – a]gge<l& (slide) This very well could be pointing to an angelic messenger,

but with the need for a human messenger to take the messages to each of the

churches, the hearers may not have been too pre-occupied with this detail.

Angel as spirit or attitude – the ethos of the community.

How important is the historical backdrop of each city?

Little is known about these cities. The information gleaned from such historical

analysis does little for properly interpreting what is being communicated.

All but one of these cities was a center for commerce and very affluent.

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All these cities were dominated with temples and images of the Gods.

They were all under Roman rule and obligated to adhere to Roman societal

norms in politics and worship

Ephesus – Temple of Artemis (slide)

Smyrna – Temple of Roma 300 year (slide)

Temple dedicated to Tiberius

Making Smyrna a Center of worship of Rome and Caesar

Pergamum – Temple of Zeus (the most high god) (Slide)

Continuous sacrifice

I affirm that the messages are specific to the historical context of these churches.

We will find that the themes introduced in the seven messages are revisited as the

Revelation progresses.

The various scenes seem to work together to reinforce Jesus’ words to the churches

whether commendation or rebuke.

While each church is addressed specifically, all the messages are to be received by

every church.

Perhaps John’s use of seven suggests that they are for every church everywhere in

every time.

It is only right that we interpret them in a way that will speak to our context,

understanding and practice (read, hear, keep).

I believe what we are about to offer as a means of interpretation can

be done by anyone willing to submit to the Spirit in the pneumatic

community by allowing the text to speak for itself.

What would the hearers think being introduced to the name Ephesus?

Perhaps they would know that it is a leading city in the Roman world with a large

population of 250,000.

Perhaps the fact that it is a center for religious activity with one of the seven

wonders of the world – the temple of Artemis.

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Perhaps they would think of it as a leading city of commerce making it a leading

city in the province, though Pergamum was the official provincial capital.

Whatever they thought when they heard the name Ephesus, they soon discovered

what Jesus thought.

Rev. 2

“To the angel of the church in Ephesus write: ‘The words of him who holds the seven stars in

his right hand, who walks among the seven golden lampstands.

“Him who holds” – shift from “him who has”

Holds – indicates a firm grasp (7.1; 20.2),

Or

Strong attachment to a teaching (2.13-15, 25; 3.11)

The seven messengers to the seven churches are firmly in the grasp of Jesus and

therefore at his disposal.

“who walks among the seven golden lampstands” – shift from “who is in the midst

of…”

“Walking in the midst” not only shows an intimate relationship between Jesus and

the churches (3.4; 21.24), it also demonstrates activity on the part of Jesus.

The one who is in the midst of the churches is the one who knows the churches and

is active within them.

The other hearers in the other churches would take note of these shifts as we

should as well.

Could we as hearers be invited to walk with Jesus in the midst of the lampstands? 2

“‘I know your works, your toil and your patient endurance, and how you cannot bear with

those who are evil, but have tested those who call themselves apostles and are not, and found

them to be false.

“Work” is a very significant term in the Apocalypse:

From the text, works are:

good (2.2, 5, 19, 26; 3.1, 8, 15)

bad (2.6)

incomplete (3.2)

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works that call for repentance but not offered (2.22; 9.20; 16.11)

works that extend one’s witness beyond death (14.13)

actions of God (15.3)

based on one’s future judgment (18.6; 20.12, 13)

or reward (2.23; 22.12)

Clearly John uses works to identify how one’s actions carry with them a sign-like

quality that reveals one’s relationship to God.

In John’s Revelation, “works” is not a term that is disparaged as in many

Evangelical circles as if “works” and “faith” are incompatible terms.

Ephesus is commended for their

Works

Toil

Patient endurance

Each term seems to be connected somehow to the churches work of resisting

“those who are evil.”

They have tested (action) those who claim to be apostles, yet are not.

They have hated the works of the Nicolaitans (v. 6).

Such individuals seem to be the “evil ones” Jesus is referring to.

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I know you are enduring patiently and bearing up for my name's sake, and you have not

grown weary.

The congregation is noted for what it is able and not able to support.

While they cannot bear or support the evil ones, they do bear or support on account

of Jesus’ names.

This will prove to be a great commendation because later the hearers will learn that

the beast supports the Great Whole (17.7).

Their lack of support for the evil ones is illustrated by them testing those who

claim to be apostles.

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While I want the text to speak for itself, I will be looking at Revelation’s

connection to the 4G and letters of John.

Apostles – In the 4G and the Letters of John there is not mention of the 12

apostles.

Revelation, 4G and the three letters make up what some call the Johannine

literature representing a specific group of Christians designated as the Johannine

community.

(Questions)

In the 4G and letters of John apostle is only used once in a proverb not

referencing the 12 (Jn. 13.16).

“…a messenger (apostolos) greater than the one who sent him.” (slide)

It is clearly tied to the disciples’ mission in connection to footwashing (Jn. 13.17).

Also, in the 4G:

John the Baptist (Jn. 1.6)

Jesus (Jn. 3.17, 34)

and Jesus’ disciples (Jn. 20.21)

…are sent by God.

The community connected to these texts would make the connection that these evil

ones are those who claim to be sent by God, but have been found to be false.

In the face of such liars, the church at Ephesus exhibited patient endurance, a

spiritual characteristic John shares with them (1.9).

Their endurance is characterized by their ability to bear or support Jesus name.

This introduces us to another significant concept in the Apocalypse – “Jesus’

name.”

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A great many things are attributed to Jesus’ name in the Johannine literature:

(slide) Belief in his name gives authority to be a child of God (Jn. 1.12)

Give eternal life (Jn. 20.31; 1 John 5.13)

Forgiveness of sin (1 John 2.12)

Anything you ask for in Jesus’ name will be received (Jn. 14.13; 15.16; 16.23)

Solidarity with the name brings persecution (Jn. 15.21)

Closely associated with loving one another (1 Jn. 3.23)

Such understanding shows how those in the community could: (slide)

Bear adversity on account of his name (2.3)

Hold to his name (2.13)

Have not denied his name (3.8)

Will receive a new name (3.12; 14.1) own weary (literally labored out)

The word play connected to “I know your labor” would not be missed by the

hearers.

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But I have this against you, that you have abandoned the love you had at first.

Ouch! Who would see this coming with the stellar praise just received?

The word “but” not only alerts the hearers to a change of tone, it also tells them

that Jesus has a grievance against the church at Ephesus.

They have left their first love. This is obviously connected to a love for Jesus.

But how is loved identified in the Johannine community?

“Love” is a prominent theme in this community:

To start with God who is love (1 Jn. 4.8)

So loved the world that he sent his unique son (Jn. 3.16; 1 Jn. 4.9-10)

Jesus’ love for his own is said to be complete and ultimate (Jn. 13.1)

It led to the laying down of his life (1 Jn. 3.16)

The believers’ love can be spoken of as complete or perfected (1 Jn. 2.5;

4.12, 17-18)

Such love is not abstract concept (1 Jn. 3.16-18)

The command to love others is rooted in the knowledge that God first loved

them (1 Jn. 4.19)

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The earlier mention that Jesus love for the hearers (1.5) and the fact the he later

speaks of his love for the church in Philadelphia (3.9) “first love” in 2.4 seems to

be primarily a reference to Jesus.

The rebuke here introduces the hearer to a dialectic (a way of exposing hidden

errors and coming to a fuller understanding of the truth) created by the tension

created by the call to faithful witness in the face of temptation to compromise that

witness in some way.

The dialectic focuses on one’s relationship (identification) with Jesus:

- They hold to his name but have left their “first love.”

. 5

Remember therefore from where you have fallen; repent, and do the works you did at first. If

not, I will come to you and remove your lampstand from its place, unless you repent.

The hearers are given little time to contemplate this dialectic as Jesus continues his

message.

They are called to remember from which they have fallen suggesting that they are

not aware that they have lost this first love.

Fallen is used to describe an attitude of worship (1.17; 4.1019.4), but more often

than not is has negative connotations:

Judgment (6.13; 8.10; 17.10)

The desire for death (6.16)

False worship (19.10; 22.8)

Repent is never used in the 4G or 1-3 John, yet it is a very important theme in the

Apocalypse.

Used 7 time in the messages to the churches.

Elsewhere it is used 4 times describing those who refuse to repent of the work of

their hands despite the gracious judgments of God (9.20, 21; 16.9, 11).

The call to repentance brings us back to the theme of work or labor.

The hearers may have made a connection with repentance and activity that Jesus

judges with doing first works.

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“First works” seems to echo “first Love” and may hint at what that first love is.

This community would clearly understand that that first work consists of loving

one another:

It was a new command (Jn. 13.34)

The criteria by which all would know they are his disciples (Jn. 13.35)

And the way we would know if we truly loved God and Jesus (1 Jn. 4.7-5.5)

It appears that although the Ephesian church was good at resisting false apostles,

they failed to hold on to their first love – to love one another.

And they may not have even realized it.

Unless they discern what the problem is and correct it, they are in danger of having

the lampstand removed a reference threatens the very existence of the church itself.

6

Yet this you have: you hate the works of the Nicolaitans, which I also hate.

Quickly, not much is known about the Nicolaitans except what is offer in

Revelation (3.14-15).

Interesting word “hate.” Usually used for those who hate the Father (Jn. 15.23-24),

Jesus (Jn. 3.20; 7.7;15.18) and his followers (Jn. 15.18-19; 17.14; 1 Jn. 3.13).

Evil ones – apostles and Nicolaitans kind of bracket this entire message.

Nicolaitans may be a name given to the group of evil ones posing as those who

claim to be sent from God but are false.

7

He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I

will grant to eat of the tree of life, which is in the paradise of God.’

Although repeated after each message this phrase is more than just a token, half-

hearted mechanical way to end each prophetic message.

A number of important theological concepts converge here:

First, this invitation to “hear what the Spirit says” is in keeping with the first

beatitude (1.3).

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There is a connection with the divine guidance offered by Jesus himself (1.20)

This suggests that the interpretive, discerning process is not only a Christological

endeavor but it is a Pneumatological one as well.

Second, while the refrain places emphasis on what the Spirit is saying, it is clear

that these are the prophetically spoken works of Jesus.

From 1.17-3.22, it is clear that the words the Spirit is saying are coterminous with

(the same as) the words prophetically spoken by Jesus.

Jesus himself makes this identification.

Such a declaration would remind the hearers of Jesus close connection with the

Spirit of truth in the 4G (Jn. 16.13-15).

This would put the hearers on notice that the relationship between Jesus and the

Holy Spirit is very close in the Apocalypse.

Third, we should remember that the Spirit, who is now speaking in the

prophetically spoken words of Jesus, is the same Spirit who is before the One who

sits on the Throne (1.4) and is the same Spirit who makes possible John’s

revelatory experience.

This may suggest that Jesus’ words. The Spirit’s words and the words of the One

who sits on the throne are the same.

Finally, this is the third time “hear” is has appeared in the vision. We also saw it in

the beatitude (1.3) and John’s initial revelatory encounter (1.10).

We will find that “to hear” throughout the Apocalypse is closely associated with

keeping and obeying the words of this prophecy(1.3; 3.3).

The hearing is a specific pneumatic activity or experience. Owing to the fact that

the hearers have already received interpretive help from Jesus, this call to hear

what the Spirit is saying puts the hearers in solidarity with John, Jesus and the

Spirit.

If it is John role to write in the Spirit, it is our role to hear and obey in the same

Spirit.

In a very practical way to understand what it means for the hearers to keep the

words of this prophecy we find in the message to Ephesus the need for:

Continued hard labor

Patient endurance

And bearing the name of Jesus

23

Now what I have offered here is no secret. There really is no code. With the help

of the Spirit, and one can take the text and do what we just did.

This does not take a Seminary degree or special training.