Introduction to Ecclesiastes
“Qoheleth”
The Hebrew Title
“Qoheleth” or “Koheleth” is from the Hebrew דִּבְרֵי֙ קֹהֶ֣לֶת “Dabari Qoheleth” (soft “b” pronounced davari) the first words of the Hebrew text meaning literally “words of the preacher.” Qoheleth appears 7 times in Ecclesiastes: 1:1, 2, 12; 7:27; 12:8, 9, 10.
More literal (formal equivalence) translations render Qoheleth as “Preacher” (ESV, KJV, NKJV, ASV, NASB, RSV). More liberal (dynamic equivalence) translations render it “Teacher” (NIV, NRSV, NCV, NLT). Some suggest it may be considered a “job description” vs. a proper name. It can refer to a convenor of a gathering or assembly (cf. the roots of the words “synagogue” and “church”), or a speaker in an assembly.
Qoheleth can also refer to a collector of wise sayings, a sage, one who assembled students to study and one who assembled proverbs and wisdom material and taught as we see in Ecclesiastes: 12:9–10, In addition to being a wise man, the Preacher also taught the people knowledge; and he pondered, searched out and arranged many proverbs. 10 The Preacher sought to find delightful words and to write words of truth correctly.
Ecclesiastes 11:9–12:1 emphasizes Qoheleth’s teaching work: Rejoice, young man, during your childhood, and let your heart be pleasant during the days of young manhood. And follow the impulses of your heart and the desires of your eyes. Yet know that God will bring you to judgment for all these things. 10 So, remove grief and anger from your heart and put away pain from your body, because childhood and the prime of life are fleeting.
12:1 Remember also your Creator in the days of your youth, before the evil days come and the years draw near when you will say, “I have no delight in them…”
Ecclesiastes
The Greek/English Title
“Ecclesiastes” comes from the ca. third century BC translation of qoheleth in the Greek Old Testament, the Septuagint (LXX) which is Εκκλησιαστής (Ekklesiastes). This is the translation that Greek speaking Jews of the Dispersion used. It is related to ekklesia (ἐκκλησία) “assembly,” “congregation,” vs. the word “church” which is a medieval dutch/germanic/anglicism of the Greek kuriakon from kuriakon from kurios “Lord” vs. the correct translation of ekklesia which is “assembly”.
Solomon’s Authorship
Ecclesiastes 1:1 affirms Solomon’s authorship of Ecclesiastes: “The words of the Preacher, the son of David, king in Jerusalem.” Solomon is the only Jewish monarch of any era with the wisdom, wealth and influence to afford the lavish experiments he records in Ecclesiastes. During his reign, Israel was at its peak, the zenith, of its geographical size and wealth. He uses consistent key words and phrases (see next section). History, transmission and its inclusion in the Biblical Canon support Solomon’s authorship. God gave Solomon an exceptional gift of wisdom (1 Kings 3:9, 12; 4:29–31). The literary nature of Ecclesiastes is very similarities to Solomon’s writing in Proverbs. Solomon’s vast building projects parallel the scope of projects in Ecclesiastes. He fortified Hazor, Megiddo and Gezer (1 Kings 9:15). Archaeology identifies characteristic gate and casements wall fortifications of Solomon.
Key Words & Phrases
Solomon uses many key words and phrases in Ecclesiastes. “See” (ra’ah), occurs 50 times. “Wisdom” (hokmah), occurs 53 times. In Proverbs 2:6, Solomon wrote that “For the LORD gives wisdom, From His mouth come knowledge and understanding.” Wisdom has to do with “skill.”It comes from long experience. It combines knowledge, understanding and experience to discern the best course of action in a situation that will lead to the best outcome. “Vanity,” (hebel), occurs 38 times (see list below).
A few examples of key phrases are: “under the sun” (30 times) which emphasizes the universality of experiences. “Striving after wind” occurs 9 times emphasizing the vanity and futility of much toil. “Eat and drink” occurs 5 times, “fear God,” 4 times and “fear Him,” 2 times.
God in Ecclesiastes
Qoheleth learned a lot about God during his experiments in pursuit for the meaning of life:
The Big Questions of Life
Qoheleth wrestles with the big questions of life. Many dimensions of the big issues and pursuits in Ecclesiastes are still the very same in the world today. Similarly, about 1,000 years after Solomon, 2 Timothy 3:1–13 prophetically describes the state of humankind today. On the plus side, Ecclesiastes gives answers. The answers Ecclesiastes gives to time’s problems are timeless.
Ecclesiastes, Proverbs and the New Testament: Romans 8
Qoheleth mourns the futility of life but ends with a vision hope for the future in God based on fearing Him and obeying His commandments. These will enable us to stand at the Great Day of Judgment (cf. Jude 6):
Ecclesiastes 12:13–14 The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person. 14 For God will bring every act to judgment, everything which is hidden, whether it is good or evil.
In one sense, Ecclesiastes ends by drawing the same conclusions as Proverbs and Psalms “The fear of the LORD is the beginning of knowledge” (Proverbs 1:7) “The fear of the LOD is the beginning of wisdom” (Proverbs 9:10; Psalm 111:10). The righteous meditate on God’s law and bear fruit with Him (Psalm 1:2–3).
Although Jesus and New Testament writers don’t quote Ecclesiastes directly they use many important allusions and verbal parallels. The New Testament reveals much more about the spiritual realities behind the frustrations of life and also ends on a pathway of faith, hope and love. Paul’s statement in Romans 8:18–25 is one of the most profound commentaries on the frustrating state of the world and the ultimate purpose of God that people would turn to Him in hope:
Romans 8:18–25 For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us. 19 For the anxious longing of the creation waits eagerly for the revealing of the sons of God. 20 For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope 21 that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. 22 For we know that the whole creation groans and suffers the pains of childbirth together until now. 23 And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body. 24 For in hope we have been saved, but hope that is seen is not hope; for who hopes for what he already sees? 25 But if we hope for what we do not see, with perseverance we wait eagerly for it.
21 Areas of Vanity
Qoheleth identifies many pursuits as vain:
Qoheleth’s Perspective: Pessimist of Optimist?
People look at Qoheleth’s overall perspective on God and life in various ways:
Date, Hebrew Text and Use in Isreal
Solomon reigned ca. 970–931 BC so his writing of Ecclesiastes occurs somewhere in this time frame.
The Hebrew text is excellent which provides strong support for Solomon’s authorship. The Dead Sea Scrolls fragments testify to this (4QQoha 5:14–18; 6:1, 3–8; 7:1–9, 19, 20; 4QQohb 1:10–14). There are no significant variants from the Masoretic Tex (MT) from ca. AD 950–1000. This means no changes of any consequence after nearly 2,000 years between the time Solomon wrote and the Masoretes completed their copies.
Ecclesiastes is read in synagogues the third day of the Feast of Tabernacles (Feast of Booths, Sukkot) commemorating the time when Jews lived in temporary shelters after being freed from Egypt (Leviticus 23:43). Ecclesiastes reflects the temporary fleeting nature of life and the paramount priority of trusting God at all times.
Structure: Cycles of Futility and Faith
Ecclesiastes is a combination of narrative prose, Hebrew poetry and proverbs. The insertion of Hebrew poetry into primarily narrative books is frequent in the all Hebrew Scriptures from the Torah (five books of Moses), the writing prophets and historical books (“former prophets” in the Hebrew canon of Bible books) and the Writings.
The poetic passages in Ecclesiastes are:
1:1–11 On vanity, futility and repetition of everything
3:1–8 “To everything there is a season…”
7:1–14 Proverbs in the centre of Ecclesiastes
Outline and Conclusion
Ecclesiastes has cycles of
1) the vanity & futility of life
2) practical faith, purpose, meaning and blessing from God
Solomon’s positive conclusions are highlighted in italics.
1) Solomon Tests His Thesis: Is All Vanity?
1:1–2 Heading & Motto/Theme Statement
1:3–11 Nature is a repetitive closed system
1:12–18 Even wisdom seems vain
2:1–11 Pleasure, projects & possessions don’t satisfy
2:12–17 Wisdom exceeds folly but all die
2:18–23 Labour is fruitless, the mind does not rest
2:24–26 God’s gift of enjoyment, food, good labour, “I have seen that it is from the hand of God.”God gives wisdom, knowledge and joy!
2) Solomon’s Revised Thesis: With God Life Can Have Meaning
3:1–10 There is a time for everything
3:11–15 God set eternity in the heart, rejoice & do good; everything God does will remain forever, God’s gift of enjoyment, food, gift of labour
3:16–21 Injustice & the fate of all living things
3:22 Be happy in your activities
4:1–16 “Better than” sayings; cf. 7:1–12
4:1–8 Oppression, rivalry, childless rich
4:9–12 Two are better than one (strength in numbers)
4:13–16 Failure of kings
5:1–9 Guard your steps, listen to God
fulfil your vows, injustice to poor
5:10–17 folly of riches, as people are born with nothing so they die
5:18–20 What I have seen to be good: enjoyment of life and labour, food, God’s reward
God’s gift, gladness of heart
3) With God, Man Can Pursue a Balanced Perspective on Life
6:1–12 futility of money & lack of satisfaction
7:1–14 “Better-than” proverbs: consider God’s work; cf. 4:1–16
balance, limits, mystery (many parallels to Proverbs)
God made man upright but he goes after vain pursuits
8:1 wisdom illuminates the wise
8:2–17 obey kings before God, experience no trouble
reversal of expectations, God’s work is beyond discovery
8:15 simple pleasures of life: be merry, enjoy food, all the days God gives
4) With God Man Can Face the Unknown with Optimism
9:1–6 uncertainty & 1 fate for all
9:7–10 eat and drink in happiness, God approves your works, let your clothes be white, enjoy life with woman you love, this is your reward; work with all your might (cf. Colossians 3:23)
9:11–12 uncertainty, time and chance overtake all
9:13–18 superiority of wisdom (cf. Proverbs 1–9; Job); the poor wise man
10:1–20 wise vs. foolish living & leadership
11:1–6 wise reaping & sowing
5) God’s Ultimate Answers: Prepare for Tomorrow, Death, Meaningful Life
11:7–10 rejoice all your years; God will judge
remove vexation & pain; life is fleeting
12:1–8 Remember your Creator in in the days of your youth
12:9–14 Qoheleth’s search/arrangement of many proverbs delightful words (cf. Proverbs on speech) wise words of God our Shepherd goad (urge, spur) us on
12:13–14 The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person. 14 For God will bring every act to judgment, everything which is hidden, whether it is good or evil.
Jesus’ Letter to His People Assembled in Sardis
Revelation 3:1–6 Part 2
Part 1 is available at https://gospelherald.org/be-watching-and-strengthen-the-things-remaining-revelation-31-6/
A False Sense of Security
Cyrus the Great lived from about 600–530 BC. Cyrus was the founder of the Achaemenid Empire, also known as the first Persian Empire. He wanted to capture and include Lydia in his empire. Croesus consulted an oracle who falsely advised he could defeat Cyrus. Croesus misjudged the reliability of the oracle and the security of his city.
In his Histories, Book 1.84, Herodotus wrote, “Now this is how Sardis was taken. Croesus had been besieged for fourteen days, Cyrus sent horsemen about in his army to promise rewards to him who should first mount the wall. After this the army made an assault, but with no success. Then, all the rest being at a stand, a certain Mardian (a nomadic Persian tribe) called Hyroeades essayed to mount by a part of the citadel where no guard had been set; for here the height on which the citadel stood was sheer and hardly to be assaulted, and none feared that it could be taken by an attack made here. This was the only place where Meles the former king of Sardis had not carried the lion which his concubine had borne him, the Telmessians having declared that if this lion were carried round the walls Sardis could never be taken. Meles then carried the lion round the rest of the wall of the acropolis where it could be assaulted, but neglected this place, because the height was sheer and defied attack. It is on the side of the city which faces towards Tmolus (mountain range on the south side of Sardis defining the Hermus Valley named after the former king of Lydia, also a mountain god). So then it chanced that on the day before this Mardian, Hyroeades, had seen one of the Lydians descend by this part of the citadel after a helmet that had fallen down, and fetch it; he took note of this and considered it, and now he himself climbed up, and other Persians after him. Many ascended, and thus was Sardis taken and all the city like to be sacked.” So Cyrus captured Sardis and carried away a great sum the equivalent of about $8.5M.
The Glory Days of Sardis Passed
Over the following centuries Sardis changed hands several times. Alexander the Great captured Sardis in 334 BC leaving a garrison on the acropolis. Then the Romans put it under control of Pergamum until 133 BC. In AD 17, an earthquake destroyed Sardis. Tiberius gave a huge donation and tax breaks to assist in the rebuilding of the city. In AD 26 Sardis was overlooked in a competition of 11 cities for second temple to Caesar which went to Smyrna. Though the glory days of the political might of Sardis were past, it retained some of its economic strength along with considerable moral decay for three centuries thus including the time of Jesus’ Revelation.
In 1881 and 1882 the pioneering archaeologist William Mitchell Ramsay traveled the journeys of Paul through the cities of Anatolia that Luke recorded in Acts. Ramsay wrote, “No city in the whole Province of Asia had a more splendid history in the past ages than Sardis. No city of Asia at that time showed such a melancholy contrast between past splendour and present decay as Sardis. Its history was the exact opposite of the record of Smyrna. Smyrna was dead and yet lived. Sardis lived and yet was dead…. Carelessness and failure to keep proper watch, arising from over-confidence in the apparent strength of the fortress, had been the cause of this disaster, which ruined the dynasty and brought to an end the Lydian Empire and the dominance of Sardis” (The Letters to the seven churches of Asia and their place in the plan of the Apocalypse, 375–7).
Jesus’ Greeting and the Seven Spirits of God
Jesus said something unique in his greeting and vision before he repeats what we have seen of “the seven stars” in chapter 1:
“‘He who has the seven Spirits of God and the seven stars, says this:’”
Jesus says He “‘has the seven Spirits of God.’” This is one of only four places in Scripture we learn of the seven Spirits, all in Revelation. The first is in John’s salutation greeting in Revelation 1:4, “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…”
The third reference is in Revelation 4:5, “Out from the throne come flashes of lightning and sounds and peals of thunder. And there were seven lamps of fire burning before the throne, which are the seven Spirits of God.”
The fourth is from Revelation 5:6, “And I saw between the throne (with the four living creatures) and the elders a Lamb standing, as if slain, having seven horns and seven eyes, which are the seven Spirits of God, sent out into all the earth.”
We know that God, Father, Son and Holy Spirit are one. As Paul says in 2 Corinthians 3:17–18, “The Lord is the Spirit.”
We see in Revelation 4:5 and 5:6 that Jesus’ seven Spirits were lamps burning before the throne and they are the eyes of the Lamb sent out into all the earth.
We learned in His letter to Thyatira that Jesus searches the minds and hearts of His people. He sees and knows everything.
Interestingly, in Zechariah 4:1–7, God makes a prophetic connection between the solid gold lamp stand and seven lamps that represent God’s Spirit as His means of renewal of His people of Israel.
We may be confident that God has sent out His Spirit to counsel, strengthen and comfort His people individually and collectively. While Ephesus had cooled spiritually, Sardis was spiritually dead. They were in need of spiritual resuscitation which God was ready to provide through His Spirit if they would obey and repent. Sardis had a great need so God sent His greatest power. God urgently exerts His power in hope of responses from people who must engage their will with His to regain spiritual vitality.
Letter Section 2. Jesus’ Conviction Part 1
3:1b “‘I know your deeds, that you have a name that you are alive, but you are dead.’”
We noticed that for Sardis and Laodicea Jesus does not start these letters with commendations as he does in others of His seven letters. His commendation for the few faithful in Sardis comes later in verse 4. He is first concern is their unfinished works.
Whereas Ephesus left their first love and the deeds it inspired, and Thyatira’s deeds were greater than at first, Sardis had quit.
Since all the letters circulated together, by the time the assembly in Sardis heard the other letters emphasising deeds, Sardis had the most illustrious past and may have expected the greatest praise. Surprise! As their city had a glorious reputation in its past, the Sardis assembly may have been spiritually lively in its early days but cooled the point of inactivity, resting on its laurels in a state of spiritual slumber, listlessness and apathy.
For God, Jesus, His Holy Spirit and John life is eternal spiritual life so…
3. Jesus’ Commands Part 1
3:2a“‘Be watching, and strengthen the things remaining, which were about to die;’”
Jesusdoes not give up on them. As He raised Lazarus in John 11, He can raise this church back to life. God can bring life to the spiritually dead who are willing.
Jesus uses many imperatives in this letter. Of major significance is His command for His people in Sardis to be watching. While some translations render this participial phrase “wake up,” a one time command, the beauty of Jesus’ participle to be watching is that it is an ongoing attitude of being: be vigilant, be always on the alert in constant readiness. It is the same as a Christian’s expectant attitude towards Jesus’ second coming.
As God wired us to see and watch, He has given us the ability to tap into reserves of strength He places in us by His grace and Spirit. He gives us this strength to pick up and complete unfinished work – and – to continue working on new things He gives us to do. Walking with Jesus and seeing with His eyes of compassion we see that the needs are infinite. As long as we live, there is always more to do.
To be continued…
Have you ever felt overwhelmed by the number of things you have to do? Have you ever felt overwhelmed by the number of good things you would like to do but just can’t seem to find the energy required to get around to doing them? Have you ever wondered if the struggle to do good and live a godly life is worth it in a world going the opposite direction? Have you ever done something challenging that gave you a great sense of accomplishment but you just can’t see doing something that good again? Have you ever felt like you were coasting through life, just getting by with the bare minimum instead of reaching the potential you feel God has given you?
If you can say yes to any of these questions, you’re not alone! Multitudes of our brothers and sisters in Jesus have wrestled with these same questions through the ages. Today we’re going to read to some challenging words from Jesus to His people in Sardis who must have wrestled with questions like these. While Jesus has some very difficult things to say to them, I think if we read and look closely we can see, hear and take away encouragement, motivation and strength to go on to realize more of the potential God has given all of us. Jesus shows us that, yes, the struggle to do good and live a godly life is worth the effort. He promises to walk with us to make it possible.
As we read Jesus’ letter we hear the challenges facing the Christians in Sardis – and – the solutions and promises He gives them. We will also notice the careful way in which Jesus structures His letter to give them the best possible outcomes.
Jesus’ Letter to His Holy Ones Assembled in Sardis
“‘To the angel of the church in Sardis write: He who has the seven Spirits of God and the seven stars, says this: ‘I know your works, that you have a name that you are alive, but you are dead. 2 Be watching and strengthen the things remaining which were about to die; for I have not found your works completed in the sight of My God. 3 So remember what you have received and heard; and keep it, and repent. Therefore if you do not watch, I will come like a thief, and you will not know at what hour I will come to you. 4 But you have a few people in Sardis who have not soiled their garments; and they will walk with Me in white, for they are worthy. 5 He who overcomes will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father and before His angels. 6 He who has an ear, let him hear what the Spirit says to the churches.’”
Features of Jesus’ Letter: Problems, Solutions and Structure
Jesus’ letter to His people in Sardis has many features He includes to make it as effective as possible. We’ll look at two examples.
Jesus carefully frames His letter with the matter of their name.
Jesus begins by highlighting that the Sardis Christians have a name (verse 1): “‘I know your works, that you have a name that you are alive, but you are dead.’” They have a reputation for being alive. Jesus reveals the problem. They have a name, a reputation, for being alive but they are dead inside. As we will see, their situation parallels the former fame of their city: the glory days that built their reputation are past.
Jesus ends His letter showing there is hope for them to salvage their name. For anyone who overcomes, He “‘will not erase his name from the book of life.’”
Jesus’ next advice for their spiritual plight is to “‘be watching and strengthen the things remaining’” (verse 2). The reason: “‘I have not found your works completed in the sight of My God.’” Jesus provides a way forward. His Father created them with the inner potential for awareness and strength to complete the work that He both sees and approves.
At the end of His letter in seeing a Christian’s works complete before His Father’s eyes Jesus “‘will confess his name before My Father and before His angels’” (verse 5).
We have noticed in previous articles that Jesus structures His seven letters with similar parts, His
1 greeting & vision
2 commendation
3 conviction
4 commands
5 consequences
6 promise
7 command to hear
In light of the gravity of the problems in Sardis, Jesus uses a more intricate arrangement of these parts with some alternating repetition that reinforces His conviction and the commands necessary for their solution before He commends them and gives His promises:
1 Greeting & Vision (verse) 1a
2 Conviction Part 1 1b
3 Commands Part 1 2a
4 Conviction Part 2 2b
5 Commands Part 2 3a
6 Consequences 3b
7 Commendation 4a
8 Promises 4b-5
9 Command to hear 6
Jesus’ Letter to Sardis, Verse by Verse
Looking at Jesus’ letter verse by verse will help us appreciate His words and their power in our lives and congregations today.
1. Jesus’ Greeting and Vision
1a “‘To the angel of the church in Sardis write:’”
Sardis continues the trend that we have noticed in all the other four churches in Asia so far. The history of the city had a profound effect on its people, including those who became Christians.
The Greek historian Herodotus, who lived from ca. 484–425 BC, wrote that Sardis was “the First Metropolis of Asia, and of Lydia, and of Hellenism.”
Sardis had several natural and economic advantages. It was on the southern edge of the fertile Hermus valley on international trade routes linking Europe to the East. These routes connected Sardis to important cities in Asia and to the Province of Asia sea ports like Smyrna and Ephesus over which Sardis ruled as the capital city of Lydia.
As the crow flies, Sardis was about 53 km (32 miles) SES of Thyatira, 79 km (47.5 miles) E of Smyrna and 85 km (51 miles) ENE of Ephesus
The ancient city began on the acropolis of Mount Tmolus and spread out on the valley floor. “Acropolis” means “upper city,” usually on a hill or mountain, often above the lower portion of a city. At the foot of the mountain the Pactolus River contained electrum which is a natural alloy of gold and silver. The people of Sardis perfected the means of separating gold from silver. This enabled them to mint coins to a government standard with stamps of authenticity. This technology made Sardis an economic leader.
The city became very wealthy. Croesus was King of Lydia in Sardis from ca. 560–547 BC. His name became synonymous with wealth. People would describe a person of great means being “as rich as Croesus.”
Croesus lived on the Sardis acropolis accessible only be a narrow causeway. Because of the steep sides all around Croesus considered it immune to attack. This over confidence ultimately lead to the city’s downfall.
You can view a video flyover of the acropolis of Sardis here:
https://app.box.com/s/n3qt4by57722ujd0jclo7p1j07ok3zzu/file/694987137394
To be continued…
The Book of Revelation is the culmination and completion of God’s inspired and written self-disclosure over thousands of years of history and writing of Scripture. Looking over the long span of the Bible, we see Jesus is the Spiritual Rock of the Old Testament and the invisible caring Creator. In the Gospels, Christ the Messiah comes in the flesh, incarnate, teaching, preaching, healing, compassionate, crucified and risen. In Acts and the letters we see Jesus the risen Lord working through His people. In Revelation we see Christ the eternal ruling Victor and Sovereign, “Lord of lords, King of kings,” (17:14; 19:16), “the bright morning star” (22:16). With God the Father, He is the eternal light of His people (21:23–25; 22:5).
Jesus says at the beginning and ending, “I am the Alpha and the Omega* . . . the first and the last, the beginning and the end” (1:8; 22:13; i.e. *A-Z in English). He is “the faithful witness, the first born of the dead, and the ruler of the kings of the earth” (1:5). John is the first writer to identify Jesus as The Lamb of God (John 1:29, 36). John calls Him the “the Lamb” (about 31 of 39 New Testament occurrences) thus saturating Revelation with the essence of the gospel, Jesus’ sacrificial death, burial and resurrection.
Jesus, the Lamb, is central in Revelation from chapter 5 to 22. He is the perfect sacrifice. He is worthy: “And they sang a new song, saying, ‘Worthy are You to take the book 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….Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing’” (5:9, 12).
Throughout Revelation Jesus speaks to His people, opens the sealed book, breaks the seals, stands on Mount Zion, rules over nations, judges, punishes the enemies of God, oversees the consummation of history and with God receives the thunderous praise of multitudes: “as the sound of many waters and as the sound of mighty peals of thunder” (19:6).
Visions of Jesus
To strengthen the faith of early Christians living in cultures saturated with alluring visual images of idols and fleshly temptations, God gives a powerful vision of Jesus in Revelation as the victorious Lord of heaven and earth. For first-century Christians familiar with Exodus and Roman military rule Revelation gives them a head-to-toe vision, with sound, of the all-powerful victorious Christ, their High Priest, who has ultimate rule and victory over all who threaten His people: John saw Him as “one like a son of man, clothed in a robe reaching to the feet, and girded across His chest with a golden sash. His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire. His feet were like burnished bronze, when it has been made to glow in a furnace, and His voice was like the sound of many waters. In His right hand He held seven stars, and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength….” (1:12–16).
John records His vision of Jesus in Revelation 19: “And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself. He is clothed with a robe dipped in blood, and His name is called The Word of God. And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. And on His robe and on His thigh He has a name written, ‘KING OF KINGS, AND LORD OF LORDS’” (1:13-16; 19:11-16). The first and most fitting responses to these awe-inspiring visions is worship and obedience.
Revelation Worship
In Revelation, John describes many dimensions of worship. He talks about worship’s posture, praise, purpose, people, power, perils of its alternatives, and, above all, God the Father and Lamb of God and the reasons we worship Him.
The posture of God’s worshipers is among the first thing we see. They fall down before Him. John uses the verb proskuneow most often for worship. It means to fall down to worship, to do obeisance (gesture expressing reverence), to move the body in respect and submission, bowing to acknowledge God and His superiority. Several times we see elders, angels and four marvelous living creatures falling down before God and the Lamb in worship (4:10; 5:8, 14; 7:11; 11:16; 19:4). The elders cast their crowns before God’s throne (4:10). John falls before Jesus and His angel (1:17; 19:10; 22:8-9).
We hear their thundering praises to God in worship: “Holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come… Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created” (4:8, 11); “Then I heard something like the voice of a great multitude and like the sound of many waters and like the sound of mighty peals of thunder, saying, ‘Hallelujah! For the Lord our God, the Almighty, reigns’” (19:6b).
Revelation enlarges our vision of those with whom we will be worshiping God eternally. Revelation worshipers include the angels (7:11), the twenty-four elders (4:10; 5:8; 11:16;19:4), the four living creatures (5:14; 19:4), the great multitude (17:9; 19:1-6), God’s bond-servants (19:5), the Apostle John (19:10; 22:8-9) and all the patriarchs, prophets, apostles and saints of the ages (21:12, 14; see also Hebrews 11; 12:22-24).
Revelation paints pictures that place the worship of God in vivid contrast to the worship of angels, idols, the devil and the beast and his image. Revelation weaves pictures of the worship of God alternating against false worship in this order where A is God: ABACACACADCDA: A) God (1:17; 4:10; 5:14; 7:11), B) demons and idols (9:20), A) God (11:1, 16), C) the dragon and the beast (13:4, 8, 12, 15), A) God (14:7), C) the beast and his image (14:9, 11), A) God (15:4), C) the beast and his image (16:2), A) God (19:4-6), D) the angel 19:10, D) the beast and his image 19:20, 20:4, D) the angel (22:8), and A) God (22:9).
God, our Creator and Redeemer, is worthy of worship because He reigns: “Hallelujah! For the Lord our God, the Almighty, reigns” (19:6b). Hallelujah literally means praise Yahweh, praise the Lord. Revelation uses it four times in triumphant and joyful succession. Revelation is the only New Testament book employing this beautiful word (19:1–6). In His sovereign reign, the Lord also judges, protects and avenges (19:2).
The Structure of Revelation and Features of Apocalypses
Revelation is an apocalypse, Greek for “revelation.” Apocalyptic writings have many unique features discussed briefly below.
Revelation also has many features of a Greco-Roman letter. It also includes seven letters Jesus dictated for His churches in the Roman province of Asia. His letters have several characteristic features:
1. Salutation (greeting), instructions, a vision of Jesus often related to John’s vision of Him in 1:12–16
2. Encouraging commendations
3. Convicting rebukes (except for Smyrna and Philadelphia)
4. Commands to repent and correct (except for Smyrna and Philadelphia)
5. Consequences of not obeying Jesus’ commands
6. Further positive commendations
7. Commands to hear what the Spirit says
8. Positive promises to those who overcome
Here are three suggested ways to view the overarching structure of Revelation.
Most simply, perhaps too simply, is the suggestion that:
Chapters 1 to 11 describe the battle God and His people face on earth
Chapters 12–22 the heavenly battle behind the scenes and God’s ultimate victory
More detail is helpful:
1 The Revelation and Vision of Jesus, His Salvation and Purpose
2–3 Jesus’ Letters of Correction and Direction for His People
4–5 The Worship of God in Heaven and the Lamb Who Is Worthy
6–20 The Four-fold Defeat of God’s Enemies and Vindication of His People
19 The Four-fold Hallelujah and Marriage Supper of the Lamb
20 The Millennium and Judgment
21–22 The New Heaven, New Earth and New Jerusalem, Jesus’ Coming Again
Thirdly, a more detailed outline:
1:1–8 The Revelation of Jesus, His Salvation and Purpose for His people
1:9–20 John’s Vision of Jesus and His Words to John
2–3 Jesus’ Letters to His Seven Assemblies (Churches)
4–5 Visions of Heaven, God, Jesus the Lamb and the Heavenly Host
6:1–8:5 Seven Seals Open to Bring God’s Judgment and Punishment
8:6–11:19 Seven Trumpets: Earth’s Destruction, Satan’s Release, Christ’s Reign
12–14 Heavenly Conflict behind the Conflict on Earth
15–16 Seven Bowls of God’s Wrath
17–19 Fall of Babylon (Rome) and Victory Hallelujahs in Praise of God
20 The Millennium and Judgment
21–21:5 The New Heaven, New Earth, New Jerusalem
22:6–21 Jesus’ Final Words: Heed this Prophecy, I Am Coming Quickly
Apocalyptic writing has many unique features. It often deals with themes of historical events or otherworldly journeys. Some of the major parts of apocalyptic writings are cosmology (the origin and fate of the universe), primordial events (at the beginning of time), reconciliation of past problems, persecution, upheavals in the last days, judgment, destruction, cosmic transformation, resurrection, afterlife and ex eventu prophecy (prophecies that appear future to the leading figure[s] in the apocalypse but past to the current earthly writer and readers as the ancestry and birth of Jesus in Revelation 12). The general hope of the writers is that positive cosmic forces from another world will correct ethical wrongs and injustices in this one, thus making God’s worldview triumphant.
God sends apocalyptic communication through visions, dreams, special messages and signs, notably the sign of the Son of Man and the breath of His mouth. Trumpets frequently sound to announce messages and cataclysmic events. There are unique and archetypal elements: the fountain of David, swords, plagues, and golden bowls. God speaks through angels. He addresses the churches by seven spirits and letters.
Apocalyptic sounds in Revelation include songs of praise, the song of Moses, many waters, thunder and voices from the throne. Seven is a common number and organizing principle in Revelation: seven spirits, seven churches, seven angels, seven plagues, seven peals of thunder, and seven bowls. God uses powerful creative media.
The recipients of God’s apocalypses include their earthly authors, chosen disciples, Israel, the church and the world at large. The revelations impact their recipients directly such as John’s posture of worship.
Apocalyptic writings are pessimistic about the present age but optimistic concerning the age to come. They may allude to mythology and employ numerology and animal symbolism. They have a unified view of history moving towards a comprehensive end/new beginning focusing on life after death and the resurrection of all: the wicked and the righteous, punishment and reward. Apocalyptics call for higher ethics and moral behaviour now to prepare for eternal life contrasting the present evil age and the positive coming age (eschatological / eschaton).
Blessed is the One Who Reads, Hears and Observes What Is Written
First-century Christians in Asia Minor facing persecution and very tough times may well have asked when and how would God help them? John wrote Revelation in part to answer them. From exile on the Island of Patmos, he recorded Jesus’ descriptions of the churches’ tough challenges: evil men, false apostles (2:2), tribulation, poverty, blasphemy, imprisonment, death (2:9-10, 13), dwelling where Satan’s throne is (2:13), false teachers of Balaam, Barak, the Nicolaitans, Jezebel and Satan’s deep things (2:14, 15, 20, 24), immorality, idolatry (2:20), apathy and materialism (3:16-17). God gave Revelation’s readers what they needed: guidance, correction, exhortation to prepare for Jesus’ coming again and encouragement that He is present now, active and victorious.
Revelation Blessings
Revelation opens and ends with promises of blessings amidst difficulties. Jesus opens His first sermon in Matthew and closes Revelation with blessings. Makarios (blessed) appears in Jesus’ Sermon on the Mount nine times and in His Revelation seven times (the most in the New Testament outside the Gospels).
“Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it; for the time is near” (1:3).
“And I heard a voice from heaven, saying, ‘Write, Blessed are the dead who die in the Lord from now on!’ ‘Yes,’ says the Spirit, ‘so that they may rest from their labours, for their deeds follow with them’” (14:13).
“Behold, I am coming like a thief. Blessed is the one who stays awake and keeps his clothes, so that he will not walk about naked and men will not see his shame”(16:15).
“Then he said to me, ‘Write, Blessed are those who are invited to the marriage supper of the Lamb’” (19:9a).
“Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years” (20:6).
“And behold, I am coming quickly. Blessed is he who heeds the words of the prophecy of this book” (22:7).
“Blessed are those who wash their robes, so that they may have the right to the tree of life, and may enter by the gates into the city” (22:14).
Promises for Those Who Conquer
In His letters, Jesus makes seven promises to those Christians who overcome and endure to the end. Those for those who overcome:
1) “I will grant to eat of the tree of life, which is in the Paradise of God” (2:7, Ephesus).
2) “shall not be hurt by the second death” (2:11, Smyrna).
3) “I will give some of the hidden manna, and I will give him a white stone, and a new name written on the stone which no one knows but he who receives it” (2:17, Pergamum).
4) “I will give authority over the nations and he shall rule them with a rod of iron, as the vessel of the potter are broken to pieces…I will give him the morning star” (2:27–28, Thyatira).
5) “shall thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father, and before His angels” (3:5, Sardis).
6) “I will make him a pillar in the temple of My God, and he will not go out from it anymore; and I will write upon him the name of My God, and the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God, and My new name” (3:12, Philadelphia).
7) “I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne” (3:21, Laodicea).
Get Ready
At its core Biblical apocalyptic writing is about God and the consequences and triumph of His way of living in time and eternity. He is the main character and focal point. In Revelation, the Father and the Spirit focus attention on Jesus, the Lamb. The final Biblical Apocalypse speaks of the future but calls for action now in repentance, steadfastness in faith, high moral Christ-like conduct and proclamation of the gospel.
The New Testament church lives in front of a horizon of glory and expectation about our future hope. God is victorious and triumphant over evil, injustice and death. He will bring “new heavens and a new earth, in which righteousness dwells”(2 Peter 3:13). This horizon is clearly visible from Matthew 3:12 to Revelation 22 and in many Old Testament passages.
God means for His apocalyptic words to have a positive impact on how we live right now. Yes, we are preparing for a cataclysm, not by stockpiling supplies and buying underground shelters, but by purifying our hearts, loving God and each other, proclaiming the gospel and doing the works He has prepared for us (Ephesians 2:10). We will be able to stand before Him on the great day with confidence because of what Jesus has done for us through His death, burial, resurrection and being Lord of our lives.
For further reading, listening and resources:
http://paulbirston.com/articles/RevelationofJesusChrist.html
http://paulbirston.com/articles/ApocalypticsNow-Part1.html
http://paulbirston.com/articles/ApocalypticsNow-Part2.html
http://paulbirston.com/articles/RevelationBlessings.html
http://paulbirston.com/articles/RevelationWorship.html
31 Sermons from Revelation 1–22 including videos, reading, other resources, welcome, introduction and instructions:
Jesus’ Letter to His Assembly in Thyatira – Part 3
Part 1 is available at https://gospelherald.org/what-you-have-hold-fast-until-i-come-jesus-letter-to-thyatira /
The background in Part 1 helps us understand Jesus’ powerful words and imagery to His people assembled in Thyatira and their application in our lives today.
Part 2 is available at https://gospelherald.org/what-you-have-hold-fast-until-i-come/
4. Jesus’ Consequences
As a further gesture of His grace, though Jezebel won’t repent, Jesus extends the opportunity to repent to her followers in verse 22 in which He also explains His consequences for Jezebel’s disobedience: “‘Behold, I will throw her on a bed of (sickness), and those who commit adultery with her into great tribulation, unless they repent of her deeds.’”
Jesus’ word for throw is the root of our word ball. He will throw her on a bed, the root of our word clinic. The word sickness or pestilence is not in the text in verse 22 or 23 thought some translators imply it. If we just take Jesus’ words at face value He is returning on Jezebel the same treatment by which she enticed her followers, a bed of adultery. The adultery of two people affects hundreds in their circles of life. So the adultery of Jezebel and her followers will lead to great tribulation. Notice that to avoid this outcome they must repent of her deeds. This means a return to doing the deeds of God at which the faithful in Thyatira were greater than at first.
In verse 23 Jesus adds another dire consequence: “‘And I will kill her children with death, and all the churches will know that I am He who searches the minds and hearts; and I will give to each one of you according to your deeds.’”
We can understand Jezebel’s children not as physically young children but as adult believers in Christ who have been enticed by her false teaching into her idolatrous and sexually immoral lifestyle. Revelation gives us deeper understandings about death. In 1:18b we learn from Jesus who says, “‘I have the keys of death and of Hades.’” In 20:14 we learn that death and Hades will be “thrown into the lake of fire. This is the second death, the lake of fire.” As with Jesus’ sword of judgment the punishment of this death is final and eternal. The message is for all of God’s people.
Jesus also affirms that we reap what we sow and God will judge us on the basis of His grace and salvation in Jesus – and – on the basis of what we have done with His gift of His salvation once we have received it. This is consistent with what Paul teaches us in 1 Corinthians 3:8, “Now he who plants and he who waters are one; but each will receive his own reward according to his own labor.”
5. Jesus’ Further Commendation
As He does for the Ephesians, following His conviction Jesus further commends the Thyatirans in verse 24, “‘But I say to you, the rest who are in Thyatira, who do not hold this teaching, who have not known the deep things of Satan, as they call them—I place no other burden on you.’”
Jesus identifies “the rest” in the plural, a group of faithful in Thyatira. They do not cling to Jezebel’s teachings nor do they know the so called deep things of Satan, the accuser. The allurement of deep hidden knowledge was a common enticement among the ancient mystery cults, the *Porto-gnostics, and Jewish mystics. They held out the illusory and elusive idea that God has deeper truths accessible only to true initiates willing to follow teachers who claim to be “in the know,” *gnosis being the root of our word knowledge.
Jesus places, literally throws, no further burden on them. Burden here is a heavy word. It is to “experience of something particularly oppressive…. a days work that proves exhausting,” like the workers in Jesus’ parable of the vineyard in Matthew 20:1–16 who have worked hard from the morning, have born the burden of the day and the scorching heat. The faithful in Thyatira have been and are working hard. Jesus will not add to their load. They are being responsible in carrying the load God expects them to do as Paul describes so well in Galatians 6:1–5, “Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted. Bear one another’s burdens, and thereby fulfill the law of Christ. For if anyone thinks he is something when he is nothing, he deceives himself. But each one must examine his own work, and then he will have reason for boasting in regard to himself alone, and not in regard to another. For each one will bear his own load.”
He exhorts them with these encouraging words in verse 25, “‘Nevertheless what you have, hold fast until I come.’” They have, in the present, virtues to which they should cling to with all their strength. The root of Jesus’ word for hold is to be strong, mighty, master, prevail, take hold or, persevere, hold fast. Remember what they have in Jesus. They are doing works that please God and they are increasing in doing good. They have sincere love for God, one another, and their neighbours. They have strong faith in Him and they are faithful in living daily in a pagan world. They are fully engaged in serving. They are persevering under pressure. They have a lively expectant hope of Jesus coming again to seal their salvation eternally.
6. Jesus’ Promises
Jesus gives the faithful and humble Thyatirans a double promise of immense scope beyond what He promises to the other assemblies: authority to rule over the nations and the Morning Star. In verses 26 and 27 He says, “‘He who overcomes, and he who keeps My deeds until the end, to him I will give authority over the nations, and he shall rule them with a rod of iron, as the vessels of the potter are broken to pieces, as I also have received authority from My Father; and I will give him the morning star.’”
Remember the joint but limited authority the Thyatiran’s shared in their guilds. Jesus is giving His faithful a share in His authority which is total and infinitely superior to that of the guilds. Jesus’ authority over the nations comes from His Father. He is engaging His people in His reign. We see this clearly in Matthew 28:18–20, “And Jesus came up and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.’”
Remember that only to the Thyatirans does Jesus refer to Himself as the Son of God. We noticed His Sonship and rule over the nations is affirmed from long ago by the prophecy from the second Psalm of David (Luke 20:42 affirms David as the author of Psalm 2 even though this Psalm has no superscript). Notice the context here in Psalm 2 that reveals the nations in a state of rebellion against God and His delegation of power and authority over them to His Son:
1 Why are the nations in an uproar
And the peoples devising a vain thing?
2 The kings of the earth take their stand
And the rulers take counsel together
Against the LORD and against His Anointed, saying,
3 “Let us tear their fetters apart
And cast away their cords from us!”
4 He who sits in the heavens laughs,
The LORD scoffs at them.
5 Then He will speak to them in His anger
And terrify them in His fury, saying,
6 “But as for Me, I have installed My King
Upon Zion, My holy mountain.”
7 “I will surely tell of the decree of the LORD:
He said to Me, ‘You are My Son,
Today I have begotten You.
8 ‘Ask of Me, and I will surely give the nations as Your inheritance,
And the very ends of the earth as Your possession.
9 ‘You shall break them with a rod of iron,
You shall shatter them like earthenware.’”
10 Now therefore, O kings, show discernment;
Take warning, O judges of the earth.
11 Worship the LORD with reverence
And rejoice with trembling.
12 Do homage to the Son, that He not become angry, and you perish in the way,
For His wrath may soon be kindled.
How blessed are all who take refuge in Him!
Thyatira is the least significant of the seven cities yet God’s people there will join Jesus in reigning over nations. The “rod of iron” (2:27 and Psalm 2:9) is reminiscent of God our Shepherd’s rod in Psalm 23 and a suitable instrument for people from the trades. The significance of the overcoming and victorious Thyatiran’s ruling over nations is amplified in light of the immense military and civic power the Romans held over their city and the world as the Thyatirans knew it. The emperors were often pictured on coins and in statues as holding the whole world in their hands or with a foot upon it. Jesus is LORD of all the nations on the earth. He triumphs and infinitely surpasses them.
In Revelation 1:6 we learn that Jesus’ people are “a kingdom of priests to His God and Father.” In chapters 5 and 20 He affirms this position of honour and service. Speaking of the people Jesus purchased with His blood, Revelation 5:19–10 records for us, “And they *sang a new song, saying, ‘Worthy are You to take the book 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 upon the earth.’” Revelation 20:6 further encourages Jesus’ people in saying, “Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years.’”
Jesus’ ultimate gift to His people is Himself. Revelation 22:16 and 2 Peter 1:9 affirm He is the “bright Morning Star”: “So we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts.” (2 Peter 1:9), “I, Jesus, have sent My angel to testify to you these things for the churches. I am the root and the descendant of David, the bright morning star’” (Revelation 22:16).
The Romans revered the planet Venus as “the morning star” which appears in the east before sunrise. Julius Caesar worshiped Venus. She was ascribed deity as as the goddess of love and beauty. In fiction she lead the mythic hero Aeneas from Troy to found the city of Rome. She was known as Phosphorous the morning star in Greek mythology and also as Heosphorus, the “dawn bringer.”
Jesus, however, created the universe and set His countless stars in place. He holds them all together by the word of His power according to Colossians 1:17, “He is before all things, and in Him all things hold together,” and Hebrews 1:3, “And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power.” He is the eternally bright Morning Star who gives Himself for His people. The glory of His Father and He will light up their eternal lives in the new heavens and the new earth forever: “I saw no temple in it, for the Lord God the Almighty and the Lamb are its temple. And the city has no need of the sun or of the moon to shine on it, for the glory of God has illumined it, and its lamp is the Lamb” (Revelation 21:22–23).
7. Jesus’ Final Words
29 “‘He who has an ear, let him hear what the Spirit says to the churches.’”
From Jesus’ Commendations and Exhortations
19…25“‘I know your deeds, and your love and faith and service and perseverance…. What you have, hold fast until I come…’”
Revelation 2:18–29
Jesus’ Letter to His Assembly in Thyatira – Part 2
Part 1 is available at https://gospelherald.org/what-you-have-hold-fast-until-i-come-jesus-letter-to-thyatira /
The background in Part 1 helps us understand Jesus’ powerful words and imagery to His people assembled in Thyatira and their application in our lives today. Jesus’ said,
18 “And to the angel of the church in Thyatira write:
The Son of God, who has eyes like a flame of fire, and His feet are like burnished bronze, says this:
19 ‘I know your deeds, and your love and faith and service and perseverance, and that your deeds of late are greater than at first. 20But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, and she teaches and leads My bond-servants astray so that they commit sexual immorality and eat things sacrificed to idols. 21I gave her time to repent, and she does not want to repent of her sexual immorality. 22Behold, I will throw her on a bed of sickness, and those who commit adultery with her into great tribulation, unless they repent of her deeds. 23And I will kill her children with death, and all the churches will know that I am He who searches the minds and hearts; and I will give to each one of you according to your deeds. 24But I say to you, the rest who are in Thyatira, who do not hold this teaching, who have not known the deep things of Satan, as they call them—I place no other burden on you. 25Nevertheless what you have, hold fast until I come. 26He who overcomes, and he who keeps My deeds until the end, to him I will give authority over the nations; 27and he shall rule them with a rod of iron, as the vessels of the potter are broken to pieces, as I also have received authority from My FATHER; 28and I will give him the morning star. 29He who has an ear, let him hear what the Spirit says to the churches.’”
1. Jesus’ Greetingand Vision
We look and listen closely verse by verse. Jesus begins,
18a “And to the angel of the church in Thyatira write…”
Jesus has John write His longest letter of the seven to His messenger (angel) of the Thyatiran assembly. It is also the middle letter of the seven.
There are elements of symmetry in the arrangement of His seven letters. The two churches who receive no condemning rebuke from Jesus, Smyrna and Philadelphia, are two places away on either side of Thyatira.
The other five have issues most churches face today. Thyatira and its neighbour nearest neighbour Pergamum were both Mysian cities in the northwest of Anatolia that had problems with synchronism with the idolatry and sexual immorality of their culture taught to them by two charismatic leaders personified in Balaam and the false prophetess Jezebel. The impact of these false teachers upon the more modest population of Thyatira must have been part of what motivated Jesus to use some of His strongest language of all to correct those among His people who caved into the enticements of this immoral pair of church leaders – and – to give the faithful among them the grandest of His promises for overcoming.
Among its many unique features Jesus’ letter to Thyatira contains the only reference to Jesus as the Son of God in Revelation and the only direct quotation from the Old Testament, although Revelation contains many verbal parallels and allusions to the Old Testament Hebrew and Aramaic Scriptures.
Thyatira receives the longest list of commendations from Jesus. Aside from Pergamum, it is one of only two churches to which Jesus gives a double promise for overcoming faithfulness and obedience. These two promises are also the widest in scope of all seven letters. As He does in other of His letters, Jesus frames His strong message to Thyatira with elements of His vision in chapter 1.
18b The Son of God, who has eyes like a flame of fire, and His feet are like burnished bronze, says this:
Only here in Revelation does Jesus refer to Himself as the Son of God. This is one of His strong Messianic titles with foundations in prophecies of the Hebrew Scriptures. “Son of God” appears many times in the Gospels and New Testament letters. Notably relative to His adversaries, it is a title by which the devil and demons know Him. In 3:8 of his first letter John writes “The Son of God appeared for this purpose, to destroy the works of the devil.”
One of the most important frequently quoted sources of Jesus’ Son of Man Messiahship is Psalm 2. Jesus quotes Psalm 2:8–9 to His people in Thyatira in His grand promises to them in verses 2:26–27. In Psalm 2:7b, God says of Jesus, “‘You are My Son, Today I have begotten You.’” In chapters 10 and 13 to 17 of John’s Gospel, Jesus frequently emphasises His Sonship and His unity with His Father and His Spirit.
Jesus says He “‘has eyes like a flame of fire’” and “‘His feet are like burnished bronze.’” Jesus is all seeing and all knowing, omniscient. Regarding the penetrating power of Jesus’ all knowing eyes, He says in verse 23, “‘all the churches will know that I am He who searches the minds and hearts.’” Thus Jesus confirms what we have learned about His seven letters, they are for all His people including us assembled in Him today.
Jesus’ description of His feet would resonate well with the bronze workers and moulders of Thyatira as well as everyone who appreciated the fine quality of their work. As His all-knowing eyes penetrate the deepest reaches of minds and hearts, His feet will take Him everywhere and support Him in total victory over every opponent. God prophesied at the beginning of Scripture that Jesus would bruise the devil eternally on the head (Genesis 3:15). This prophecy of course was fulfilled on the cross and will be fulfilled eternally in Revelation 20 when the devil is cast into the lake of fire.
2. Jesus’ Commendation
Jesus commends His assembly in Thyatira for more positive things in total than any of the others though many of these attributes are shared among the churches.
19 ‘I know your deeds, and your love and faith and service and perseverance, and that your deeds of late are greater than at first.
In verse 24 He adds this to the list, “‘But I say to you, the rest who are in Thyatira, who do not hold this teaching, who have not known the deep things of Satan…’”
Jesus first commends them for their deeds, literally their works. God works and creates so His people will work like He does. Jesus said in John 5:17, “‘My Father is working until now, and I Myself am working.’” We recognize the importance of works from Jesus’ first letter to Ephesus in Revelation 2:2. The Thyatirans are an active serving congregation. Not only this, unlike the Ephesians who need to return to doing the deeds they did at first, the Thyatiran’s works “‘of late are greater than at first.’” They are getting better at working like God.
They are also a loving church. Jesus commends them for their love, their agape, that benevolent love of God that acts to improve the welfare of others ahead of self.
Jesus exhorted His assembly in Smyrna to be faithful until death (2:10). Here, Jesus commends His people in Thyatira for the faith, loyalty and trustworthiness which they are currently living out.
In addition, He commends them for their service, the root of our word deacon (servant). They are a serving congregation.
The Thyatirans share the attribute of perseverance with the Ephesians whom Jesus commends twice for it in 2:2 and 3, and with with those in Philadelphia in 3:10. Perseverance is the “capacity to continue to bear up under difficult circumstances.” Later in 14:12, we see that perseverance is connected with keeping God’s commandments and not worshiping the beast, “‘Here is the perseverance of the saints who keep the commandments of God and their faith in Jesus.’”
3. Jesus’ Conviction and Condemnation of Their Sin
Following these positive commendations, Jesus lowers a scathing rebuke upon those in Thyatira who have compromised with a false teacher in their midst and have been pressed into the mould of the pagan culture around them:
20 But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, and she teaches and leads My bond-servants astray so that they commit sexual immorality and eat things sacrificed to idols.
They are tolerating Jezebel whom they should be convicting and expelling from their midst. The central idea is that of putting up with something you should not. Tolerance by definition reveals that there are differences between two individuals or groups. Where the differences are minor they can coexist. But Jezebel’s teachings and practices are diametrically opposed to God’s.
We first learn about Jezebel in 1 Kings 16:30-33, “Ahab the son of Omri did evil in the sight of the Lord more than all who were before him. 31 It came about, as though it had been a trivial thing for him to walk in the sins of Jeroboam the son of Nebat (Jeroboam was king of northern Israel in the divided kingdom), that he married Jezebel the daughter of Ethbaal king of the Sidonians, and went to serve Baal and worshiped him. 32 So he erected an altar for Baal in the house of Baal which he built in Samaria. 33 Ahab also made the Asherah. Thus Ahab did more to provoke the Lord God of Israel than all the kings of Israel who were before him.
First Kings 21:25 sums up Ahab’s evil legacy and Jezebel’s role in it: Surely there was no one like Ahab who sold himself to do evil in the sight of the Lord, because Jezebel his wife incited him.
Jezebel was a Gentile princess of Sidon who married Ahab, son of Omri, king of Israel.
She lead her husband into Baal worship. Baal, a name meaning lord, was the so called god of the weather, lightening, wind, rain and fertility. To Baal his worshipers even sacrificed their children and performed sexually immoral acts to excite him to show favour upon them by ending droughts and sending rain to water their crops. Of course Baal was a lifeless idol who had no control over the weather.
Jezebel killed many prophets of the LORD (1 Kings 18:4). Four hundred and fifty prophets of Baal and 400 prophets of Asherah ate at Jezebel’s table (1 Kings 18:19). For Elijah’s role in killing the 450 prophets of Baal, Jezebel vowed to kill him (19:1–22ff). Jezebel killed the humble and faithful Naboth the Jezreelite to steal the inheritance of his vineyard for Ahab and to ease her husband’s childish sulking and vexation (1 Kings 21:1–29).
Regarding the identity of the Thyatiran Jezebel, we know that on occasion God personifies a famous person from Israel in His New Covenant work. A positive example is Elijah for John the Baptist. In Matthew 11:14, Jesus said, “‘And if you are willing to accept it, John himself is Elijah who was to come.’” The Thyatira Jezebel was a person who manifested the evil intent, cold heart, idolatry and immorality of the Sidonian princess.
Let’s summarise the problems Jezebel creates in Thyatira.
Jezebel calls herself a prophetess but she lies. A true prophet is someone who speaks for God and His prophecies through the prophet come to pass (Deuteronomy 18:21–22). Jezebel, on the other hand, is a false prophetess that speaks the opposite of God’s will.
She accomplishes her deceptive goal through two methods; first, false teaching. Jesus and His Apostles frequently warn us about the dangers of false teachers within the church. There is much false teaching in the world. The most dangerous false teaching comes from within the hearts and minds of leaders within the church.
Secondly, she leads God’s people astray. Literally Jesus describes us as His slaves. We belong to Him. We serve Him. We are loyal to Him. He is our only Lord and Master.
The net result of her lies and misleading God’s people are the opposite of God’s will. He demands faith and holiness. She entices God’s people into eating foods offered to idols and sexual immorality. These are the same problems that emerged in Pergamum and two of the four things from the Law of Moses the elders and leaders of the Jerusalem meeting of Acts 15 instructed the Gentiles to avoid: “For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials: 29 that you abstain from things sacrificed to idols and from blood and from things strangled and from fornication; if you keep yourselves free from such things, you will do well. Farewell” (Acts 15:28–29).
We have seen there is a close relationship between idolatry and sexual immorality particularly when people aim to please pagan fertility gods in exchange for rain and fruitful crops and harvests. In Old Testament books like Hosea we also see that sexual immorality is a metaphor for spiritual adultery, unfaithfulness to our faithful God.
Thus Jezebel of Thyatira created several problems for those who tolerated and followed her synchronizing their lives with the world. She led them into serious sins contrary to God’s character and will. They developed an attitude of tolerance towards evil that eroded their faith and the effectiveness of their witness to God in a fallen world. They in turn would become ineffective leaders in the church that would lead others to depart from Him and the truth. They would forfeit eternity with God and meet the same doom as Jezebel if they didn’t repent.
In verse 21 Jesus said, “‘I gave her time to repent, and she does not want to repent of her sexual immorality.’”Giving her time to repent is a demonstration of God’s patience and His grace. Patience is a key attribute of God and a fruit of His Spirit. We see it all through Scripture from Abraham’s bargaining with God to spare Sodom for the sake of ten righteous, to Peter’s last letter chapter 3 verse 9 where he tells us “The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.” We see God’s patience and grace here in His conditional offers of repentance and salvation in Revelation. God gives everyone time to repent and return to Him. It is equally true that for every person time by its very nature has limits. Responding to God’s gracious offer to repent while there is still time is eternally important.
We learn from Jesus that repentance is an act of our will. The word literally means “with mind.” It is a decision that leads to action in positive change. The change of thinking that leads to change of action. Jezebel did not want to repent. She decided not to repent but to carry on with her sexual immorality.
As we, like our Thyatira brothers and sisters, live in a society saturated in sexual immorality, we do well to remember that God has also taught us His will for positive sexual morality within the holiness of marriage.
To be continued with conclusion in Part 3
Jude describes himself as “a slave of Jesus Christ and brother of Jacob (James)” (1). Jude was the half-brother of Jesus and brother of James (Jacob) who also identifies himself as “a slave of God and the Lord Jesus Christ,” James 1:1). Though Jude and his other brothers grew up with their older brother Jesus in Nazareth, they did not believe in Him: “For not even His brothers were believing in Him” (John 7:5). Following Jesus’ crucifixion and resurrection, however, Jude came to see himself as a slave of Jesus, totally committed and humble in His Master’s service, the kindest Master of all.
These three brothers, Jesus, James and Jude, have many things in common including their teachings in line with God’s eternal wisdom trajectory we see clearly in the Wisdom Books and other Old Testament writings. They contrast the two ways: wise and foolish, righteous and wicked, truth and lies, true and false teachers (Job, Proverbs, Ecclesiastes, wisdom Psalms 1, 36–37, 49, 73, 112, 127, 128, 133, Matthew 5–7, 25, James 1–5, Jude). Jude starkly contrasts Christians who contend earnestly for the faith and build themselves up in the faith with the “ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ” (4).
The three brothers also bring us many prophetic apocalyptic messages we see and hear in Jesus’ sermons and teachings, and in James 5:1–5 and Jude. They all have a complete grasp of Old Testament history, moral exhortation and prophecy. Though the thought is unpopular in the church and wider religious circles today, Jesus, James and Jude, along with Peter, John and Paul, all sternly warn us about the reality of false teachers rising up in the midst of God’s people, within the church and what we must do in response.
In both these regards, Jude has much in common with 2 Peter. They both use powerful prophetic illustrations, allusions and object lessons from the Old Testament. Peter places his in chronological order, while Jude places his in the order he sees best to suit his first main reminder regarding God’s salvation of the righteous and eternal condemnation of the ungodly. Both have the same sense of urgency (2 Peter 1:2–15; 3:1; Jude 3. For a helpful chart comparing the two, please see https://app.box.com/s/cn78qaaizhn4yvxiktiuyj75ivz1qacj).
Both use features of apocalyptic writings, for example: vivid imagery, figures of speech, symbolism, primordial events of the past and future, upheavals in the last days, judgment and pessimism regarding the present age vs. optimism and hope regarding the future for the persevering and victorious righteous with God. (For more on the characteristics and content of apocalyptic writing, please see https://app.box.com/s/v166u7jqd7pt6vjptwtik0ef8ww0axlo). Both exhort Christians to be aware, be prepared, be active with God in His mission, and look up and forward to Jesus’ coming again and a glorious eternal future with God.
Jude‘s position in the New Testament is important. He is between the apocalyptic writings of 2 Peter and Revelation. At the end of the Old and the New Testaments there is an increase in apocalyptic writing. There is a strong relationship between the difficulties that Israel and the church faced. Both were threatened from external and internal forces and conflicts, idolatry and falling backwards. God needed to provide strong and clear messages of consequences: judgement on one hand and on the other hand salvation, peace, inheritance, reward and eternal security in His presence and glory.
Regarding their readers, Peter clearly identifies his in opening his first letter to whom he also wrote his second (“This is now, beloved, the second letter I am writing to you,” 2 Peter 3:1). They were Christians dealing with opposition and persecution, “those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia (the province), and Bithynia,” all in Anatolia (meaning “east,” roughly the area later known as “Asia Minor”). Though the readers of both letters faced similar threats, Jude simply but importantly identifies his readers as “Beloved” in both major parts of his letters (3, 17).
While there is much debate about the date of Jude and Peter’s letters, and which came first, it is possible given their similar concerns that they wrote about the same time. If this is the case, a date in the mid AD 60’s is possible. Given their close relationship to Jesus while He was on earth, and their presence together (as noted from Matthew 13 above), it is certain that Peter and Jude knew each other and could well have communicated about their common concerns for God’s people.
Further on Jude’s identity, his name comes from the Hebrew יְהוּדָה (Yehudah), which means “praised,” Judah, the name of Jacob’s fourth child with Leah who upon Judah’s birth exclaimed, “This time I will praise the LORD” (Genesis 29:35 ). In Greek his name is Ἰούδας (Judas). We first learn of him in Matthew 13:55–57 in his and Jesus’ home town of Nazareth, “‘Where did this man get this wisdom, and these miraculous powers? 55 Is not this the carpenter’s son? Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas? 56 And His sisters, are they not all with us? Where then did this man get all these things?’ 57 And they took offence at Him. But Jesus said to them, “a prophet is not without honor except in his home town, and in his own household.’”
Judas is translated as Judah when referring to Jacob’s fourth son the patriarch. Others by this name include: Judas, the son of James, an Apostle (Luke 6:16; Acts 1:13), Judas Iscariot who betrayed Jesus, Judas the Galilean who drew away people after him (Acts 5:37), Judas who had a house on Straight Street in Damascus where Paul stayed in his blindness from seeing Jesus (Acts 9:11) and Judas called Barsabbas who went with Paul and others from Jerusalem to Antioch with the letter from the Apostles and elders regarding the circumcision issue (Acts 15:22).
While Jude’s letter has a strong and clear overarching problem-answer structure, he richly illustrates both with an intricate and vivid series of illustrations and exhortations that make his message memorable. As Peter does, Jude gives his readers important reminders about God’s salvation and judgment and how to live in the last days:
Brief Outline
1–4 Greeting and Purpose
5–16 Denunciation of False Teachers
17–23 Exhortations to Live by Faith, Love and Mercy in the Last days
24–25 Glory to God for His Power to Save
Detailed Outline
1–2 Jude’s self-identification and Greeting: mercy, peace and love
3–4 Beloved: Contend for the faith against:
* certain ungodly persons
* who:
* turn grace to licentiousness
* deny our Master and Lord Jesus
5–16 Reminder 1 of God’s salvation in Jesus & destruction of the ungodly:
6 Angels
7–8 Sodom and Gomorrah
9 Archangel Michael’s dispute
10 Revilers
11 way of Cain, error Balaam, rebellion of Korah
12–13. hidden reefs in love feasts…
14–15 Enoch’s prophecy
16 grumblers…
17–19 Reminder 2 of the Apostles’ message of last time mockers
20–23 Beloved: build yourselves up in
* your holy faith
* prayer in the Holy Spirit
* the love of God
* mercy of Jesus on those doubting and caught in the fire
24–25 Glory to God who is able to
* keep you from stumbling
* make you stand in His presence blameless with great joy
* to Him be glory, majesty, dominion, authority
* before all time
* now
* forever
Jude’s holistic conclusion of time and eternity perspectives parallel Peter’s emphasis on sufferings and glories, past, present and future.
We are very grateful for all our author’s contributions and insights for this theme edition from Jude. While we await Jesus’ return and serve Him, may His bother’s letter be a constant guide and inspiration to “contend earnestly for the faith…know all things once for all…remember the words spoken beforehand by the Apostles of our Lord Jesus Christ….build yourselves up in your most holy faith….”
Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy, 25 to the only God our Saviour, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever. Amen.
Note: Link for Further Details at end of article
Job’s Character and His Catastrophic Loses
Job was a wise, righteous, eloquent and compassionate man in the patriarchal age who loved God, his family and his neighbours. Job enjoyed great respect. Though wealthy, he was humble. Job dealt fairly, generously, justly and magnanimously with people from every walk of life, widows, orphans, blind, lame, needy, oppressed needing justice and liberty from the wicked, and his peers (Job 29).
Spiritually and morally, Job was “blameless, upright, fearing God, and turning away from evil” (Job 1:1, 8; 2:3; cf. Proverbs 3:7–8). Though Job doesn’t know it until the end of the book, God refers to him as “My servant Job” (1:8; 2:3; 42:7 and 8 three times). Job was very concerned about the spiritual well-being of his children. He consecrated them and offered sacrifices on their behalf just in case any may have sinned (1:4–5).
For reasons unknown to himself, Job suffered catastrophic losses. Unbeknownst to Job, the all-knowing (omniscient) narrator of Job allows us to view the scenes in heaven when the adversary (the Satan, Satan) incited God against Job: “you (the Satan) incited Me against him, to ruin him without cause” (1:6–12; 2:1–3–6). Though the actions of the adversary, Job lost his 550 oxen, 500 donkeys, servants, 7,000 sheep, 3,000 camels, his 10 children and his health (1:13–22; 2:7–13).
Job’s initial response to his loses revealed the profound depth of his faith and trust in God regardless of his circumstances, and his perspective on the brevity of life:
“‘Naked I came from my mother’s womb, And naked I shall return there. The Lord gave and the LORD has taken away. Blessed be the name of the LORD.’” (1:21)
“‘Shall we indeed accept good from God and not accept adversity?’ In all this Job did not sin with his lips.” (2:10)
Hearing of his loses, three of Job’s friends “come to sympathise with him and comfort him” (2:11). Job is so disfigured from his suffering they do not recognize him. They see his pain and then they do the best thing they will ever do for Job, they listen, “they sat on the ground with him for seven days and seven nights with no one speaking a word to him” (2:13).
The Speeches of Job, His Friends, Elihu and the LORD
Job breaks the seven days of silence by lamenting with anguish the day of his birth. He wishes he had died then. He asks,
“Why is light given to him who suffers…to a man whose way is hidden, And whom God has hedged in?” (3:20, 23).
This is the first of many questions that Job wants to hear God answer.
Immediately after Job’s lament, his friends engage with him in three rounds of speeches from chapters 4 to 26. Job responds to each in turn. Eliphaz the Temanite speaks first, perhaps because he is seen as the eldest, a mature spiritual statesman. Then the traditionalist, Bildad the Shuhite speaks. Finally, the orthodox dogmatist, Zophar the Naamathite, who only speaks in the first two rounds.
The underlying logic of the “friends” accusatory arguments quickly becomes exposed in their formula (syllogism): 1) sin causes suffering, 2) Job is suffering, 3) therefore, Job has sinned. Job refutes their logic and shows some wicked people do prosper (17:7ff). He maintains his integrity and innocence. Job turns his focus away from defence to his appeal to God for a meeting with Him, His Redeemer, to get the true reason for his suffering. While Job says many things out of frustration, he also says many things about God which the Lord affirms are right in chapter 42:7–8.
Job’s final speech from chapters 27 to 31, brilliantly reviews the profound value and importance of finding God’s wisdom, reflects on his life before his suffering and denies his friends’ accusations of sin. He concludes with conditions, many “if’s.” If God can prove him guilty of sin, he will bear the consequences.
Before Job hears directly from God, Elihu, the son of Barachel the Buzite a descendant of Nahor, Abraham’s brother (Genesis 22:20-21) speaks. He is angry at Job for justifying himself and at his three friends for finding no answers. Elihu stresses the various ways that God uses to communicate His will and the necessity of doing His will, even though humans cannot fully comprehend Him and His overwhelming power. Elihu tries to raise Job’s focus from himself to God, and His glory and sovereignty, preparing the way for God to speak in chapters 38 to 42.
Finally, Job has his hearing with God though it is very different than He envisioned. Job had pictured himself presenting his questions to God for His answers but he was shocked and humbled to find it was God who had bigger questions for him:
Then the LORD answered Job out of the whirlwind and said, 2 “Who is this that darkens counsel By words without knowledge? 3 Now gird up your loins like a man, And I will ask you, and you instruct Me! 4 Where were you when I laid the foundation of the earth? Tell Me if you have understanding” (Job 38:1–4ff).
While questioning Job, God speaks to him about the majestic wonders of His Creation: the earth, seas, morning, weather, constellations, lions (38) and the mountain goats, wild donkey, ostrich, horse, hawk (39). Job responds briefly confessing his insignificance and covering his mouth (40:3–5). God then challenges Job: if he can “annul My judgment,” “condemn Me” and humble the proud, then “your own right hand can save you” (40:6–14). The LORD then turns to describe two muscular invincible marvels of His Creation, Behemoth and Leviathan (40:15–41:34; perhaps the hippopotamus or water-ox, and the serpent, sea monster, perhaps a crocodile).
Job responds confessing to the LORD,
“I know that You can do all things, And that no purpose of Yours can be thwarted. 3 ‘Who is this that hides counsel without knowledge?’ Therefore I have declared that which I did not understand, Things too wonderful for me, which I did not know. 4 ‘Hear, now, and I will speak; I will ask You, and You instruct me.’ 5 I have heard of You by the hearing of the ear; But now my eye sees You; 6 Therefore I retract, And I repent in dust and ashes” (42:2–6).
God’s Vindication and Restoration of Job
The LORD judges Job’s three friends and vindicates Job: “…the LORD said to Eliphaz the Temanite, ‘My wrath is kindled against you and against your two friends, because you have not spoken of Me what is right as My servant Job has’” (42:7).
While Job spoke many things from his perspective about his suffering, God vindicates him for speaking what is right about Him. God restores all Job’s wealth in livestock two fold, gives him 10 more children, “And Job died an old man and full of days” (42:17). While Job never learned about the adversary’s incitement of the LORD, the cause of his suffering, nor its reason or purpose, he has a greatly expanded understanding of God and what God thinks of him.
What Does God Teach Us in Job?
Through this magnificent book, God teaches us many important lessons about Himself, Job, his friends, human nature all, of which are precious and powerful gifts of wisdom for living with and serving God today:
“And as for me, I know that my Redeemer lives, And at the last He will take His stand on the earth. 26 “Even after my skin is destroyed, Yet from my flesh I shall see God; 27 Whom I myself shall behold” (Job 19:25–27a).
For more introductory details please see: https://app.box.com/s/b3hm1gp445oi89kh3lf45v154esbphp8
Often when we meet people for the first time we know nothing of their lives before our meeting. We may learn later, or much later, about their lives before we met them. This is also true about many people we meet in Scripture.
We meet Melchizedek, for example, in Genesis 14. About 1,100 years later we learn more about him in Psalm 110. About 1,040 later still in the first century AD, we learn a whole lot more about Melchizedek in Hebrews 5–7.
Matthew introduces us to Jesus and His ancestors from Abraham and David. Luke traces Jesus’ genealogy further back to Adam and God. John reveals Jesus is God, the eternal Creator of the universe. Paul reveals even more about Jesus’ eternal existence in three of his letters from prison: Ephesians, Philippians and Colossians.
Also true in life, is that we often learn many things about a person’s life after they have died at their funeral services, in their obituaries, and even years later.
Similarly, in the Book of Revelation John gives us glorious pictures and sounds of our risen Lord Jesus (chapter 1), the Lamb of God (chapters 5–22) after He has died, been raised from the dead and ascended to heaven.
Now, thinking of the LORD’s servant Job, when we first meet Job in chapter 1 of his book we learn about where he is at that moment.
He has a large family and much wealth measured in servants and livestock vs. money. Plus, he “was the greatest of all the men of the east” (Job 1:3).
It’s after the final speech of Job’s three “friends” in Job 25 that we learn a whole lot more about Job’s life before we met him in Job 1.
In chapter 29, Job looks back at all the good things in his life before his tragic losses and his present pain. He speaks of God watching over him, his family, his reputation among his people, his compassionate care for orphans, widows and the marginalized (major concerns for God), justice, his confidence in a bright future and his respect as an effective leader:
And Job again took up his discourse and said, 2 “Oh that I were as in months gone by, As in the days when God watched over me; 3 When His lamp shone over my head, And by His light I walked through darkness; 4 As I was in the prime of my days, When the friendship of God was over my tent; 5 When the Almighty was yet with me, And my children were around me; 6 When my steps were bathed in butter, And the rock poured out for me streams of oil! 7 “When I went ou t to the gate of the city, When I took my seat in the square, 8 The young men saw me and hid themselves, And the old men arose and stood. 9 “The princes stopped talking And put their hands on their mouths; 10 The voice of the nobles was hushed, And their tongue stuck to their palate. 11 “For when the ear heard, it called me blessed, And when the eye saw, it gave witness of me, 12 Because I delivered the poor who cried for help, And the orphan who had no helper. 13 “The blessing of the one ready to perish came upon me, And I made the widow’s heart sing for joy. 14 “I put on righteousness, and it clothed me; My justice was like a robe and a turban. 15 “I was eyes to the blind And feet to the lame. 16 “I was a father to the needy, And I investigated the case which I did not know. 17 “I broke the jaws of the wicked And snatched the prey from his teeth. 18 “Then I thought, ‘I shall die in my nest, And I shall multiply my days as the sand. 19 ‘My root is spread out to the waters, And dew lies all night on my branch. 20 ‘My glory is ever new with me, And my bow is renewed in my hand.’ 21 “To me they listened and waited, And kept silent for my counsel. 22 “After my words they did not speak again, And my speech dropped on them.
23 “They waited for me as for the rain, And opened their mouth as for the spring rain. 24 “I smiled on them when they did not believe, And the light of my face they did not cast down. 25 “I chose a way for them and sat as chief, And dwelt as a king among the troops, As one who comforted the mourners.
At this point in his life, in the middle of his trials, Job reflects on how previously “God watched over me….His lamp shone over my head, and by His light I walked through the darkness” (29:2–3).
This is a powerful parallel to our experiences of walking with God. When things are good, we sense God’s blessing. When things are difficult, we may think God’s lamp has gone out.
As in Job’s life, God may actually be doing a deeper work in us to bring us to a greater level of maturity and fruit-bearing service with Him.
“The friendship of God was over my tent” (29:4). Jesus calls us His friends if we do what He commands us (John 15:14).
Job went to the gate of the city, the heart of its social life and government experiencing the highest level of respect in his community (29:7–12).
Job had qualities God wants for His people: righteousness and justice (29:14).
Job learned these are not our achievements. They are gifts from God, characteristics of His being.
Job held the fast of Isaiah 58 that pleases GOD (also characteristic of Jesus’ mission: Isaiah 61:1–3 / Luke 4:17–19 and Matthew 25:31–40),
“Is this not the fast which I choose, To loosen the bonds of wickedness, To undo the bands of the yoke, And to let the oppressed go free, And break every yoke? 7 “Is it not to divide your bread with the hungry And bring the homeless poor into the house; When you see the naked, to cover him; And not to hide yourself from your own flesh?
Job was a good steward of the spiritual and material riches God gave him. He looked forward with optimism (29:18–20).
Job is grateful for the ability to teach wisdom to others who hang on his words and to comfort those who mourn (29:21–25).
We have learned a lot about Job’s life before we first met him.
As Job did, we learn much more about God after our first encounter with Him.
We always have an infinite amount of wonderful things yet to learn about Him as we walk humbly with Him day by day. While pride blinds, humility ushers us into the presence of God. Humility enables us to learn from Him.
Throughout the unfolding of the climax of Job’s book as we hear the truly awesome words of GOD in chapters 38 to 42. We see that Job is learning a lot about his life too in light of what GOD has been doing.
GOD wants us to live by faith, not by sight. We can’t literally see what God is doing or where He is taking us but we trust Him that it is all for our good.
As we learn more about God and others as time goes by, we learn more about ourselves. We are able to see our past lives, its strengths and weaknesses, in perspective.
As we give ourselves to God without reservation, as Job did, we see that God is always with us, bringing us to deeper levels of understanding Him. We learn He is so much greater than we ever imagined. We understand more about His eternal purposes and the work He wants to do in us and through us.
An Introduction to Matthew 5:1–12
How do you think of the blessings and rewards (“beatitudes”) in Matthew 5:1–12? Characteristics of those worthy of God’s kingdom? An impossible standard that drives us to the gospel and God’s mercy seat? Something we admire in others but can’t see ourselves achieving? Motivation to draw near to God and serve others? A personal checklist of spiritual progress?
In our individualistic culture we often feel we must achieve everything on our own, albeit with God’s help, and stand or fall one by one. From this perspective it is easy to miss two beautiful things about the beatitudes: how relational they are and how much they say about God’s character and His formation of it in us.
Matthew describes the occasion and setting of Jesus’ blessings, “And when He saw the multitudes, He went up on the mountain; and after He sat down, His disciples came to Him. 2 And opening His mouth He began teaching them, saying…” (Matthew 5:1–2). Jesus’ answered the first temptation in 4:3–4 by saying, “It is written, ‘Man shall not live on bread alone, but on every word that proceeds out of the mouth of God.’” Profoundly, in 5:2 Jesus was, “opening His mouth He began teaching them saying…” From Jesus’ mouth, the mouth of the eternal Son of God, come the living words of these powerful blessings of God.
Jesus begins, “‘Blessed are the poor in spirit, for theirs is the kingdom of heaven’” (Matthew 5:3). We often see our material or spiritual poverty in relation to others. We are more or less spiritual, poorer or richer than them. Ultimately, regardless of our station in life, our spiritual poverty should be seen in relationship to God, our weakness in light of His great strength and spiritual riches.
Seeing a miraculous catch of fish Peter “fell down at Jesus’ feet, saying, ‘Go away from me Lord, for I am a sinful man!’” (Luke 5:8). Peter recognized two things: Jesus is a great Saviour and Peter was a great sinner. So are we. Recognizing our spiritual poverty is a good thing. It opens us to a relationship with God and His awesome spiritual riches and promise, “‘theirs is the kingdom of heaven.’” Pride blinds but humility opens our eyes to God and our minds to learn.
“‘Blessed are those who mourn, for they shall be comforted’” (5:4). Mourning is highly relational. While we may grieve over our own personal loses and spiritual poverty, we mourn most deeply for others: the suffering, lost and departed. At the death of His friend Lazarus, “Jesus wept” (John 11:35). Jesus was “a man of sorrows and acquainted with grief” (Isaiah 53:3). God understands our pain.
Many people in our culture want no mourning, only celebration. Counter culturally, God promises blessing in mourning: comfort from “the Father of mercies and God of all comfort” (2 Corinthians 1:3). He knows mourning is a healthy process and release that reflects our love for others. Mourning can come in waves at unexpected times. It brings us in touch with the deeper things in life, ultimately with God who cares.
“‘Blessed are the gentle (meek, humble), for they shall inherit the earth’” (5:5). Jesus says, “‘I am gentle and humble in heart’” (Matthew 11:29). Gentleness and humility are fundamental characteristics of Jesus into whose likeness God molds us (Romans 8:28–30). Jesus “humbled Himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:8). God commands us to humble ourselves (Numbers 29:7; Proverbs 6:3; James 4:10; 1 Peter 5:5, 6). If God tells us to do something, we can. Jesus did. He made us and equips us to obey. The reward, inheriting the earth, takes on its proper, deeper eternal meaning when we see God will create a “new earth” (Isaiah 65:17; 66:22; 2 Peter 3:10-14; Revelation 21:1).
“‘Blessed are those who hunger and thirst for righteousness, for they shall be satisfied’” (5:6). Righteousness is another fundamental characteristic of God, His commands and His kingdom. It’s what He is and what He longs for in us. It is the very atmosphere of heaven. God is right. Everything there will be right as He means it to be.
As Christians progress in sanctification the world’s unrighteousness and our own become increasingly apparent. The blessing of satisfaction ultimately comes in awakening to and embracing the fact we have no righteousness of our own. We have the righteousness of Christ: “which is through faith in Christ, the righteousness which comes from God on the basis of faith” (Philippians 3:9; see also Romans 3:22; 5:17; 5:21; 8:10; 10:4, 6; 1 Corinthians 1:30; Galatians 2:21; Philippians 1:11 and 2 Peter 1:1). Righteousness is a characteristic of God’s holiness and a satisfying gift He gives us in relationship with Jesus, in Christ. Discipline “yields the peaceful fruit of righteousness” (Hebrew 12:11b).
“‘Blessed are the merciful, for they shall receive mercy’” (5:7). Mercy is both a characteristic of God and highly relational (Exodus 34:6; Luke 6:35–36). He is merciful to us. Mercy feels empathy and acts to relieve and improve the lives of others.
“Blessed are the pure in heart, for they shall see God’” (5:8). God is pure, holy love through and through. Purity’s reward is seeing God, being in relationship with Him forever. Inner purity is a mutual work of God with us in which His purity becomes ours: “For I am confident of this very thing, that He who began a good work in you(plural) will perfect it until the day of Christ Jesus” (Philippians 1:6), “purify your hearts” (James 4:8).
“‘Blessed are the peacemakers, for they shall be called sons of God’” (5:9). Peacemaking involves relationships with parties in conflict. God is the supreme peacemaker. He is peace, Yahweh Shalom (Judges 6:24). Jesus is the Prince of Peace (Isaiah 9:6).
The ultimate way of peace is the cross: “For it was the Father’s good pleasure for all the fullness to dwell in Him, and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven” (Colossians 1:19–20).
“‘Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you’” (5:10–12).
These are perhaps the most paradoxical of all beatitudes: promised persecutions as blessings (see also 2 Timothy 3:12). Jesus makes it personal by switching from the previous beatitudes’ third person to the first person plural “You.” Righteousness is resented. Persecutions are relational and often deeply personal. They come from others outwardly and inwardly afflicting body and mind. The reason is relational with God: “because of Me”(cf. 10:39). No one has suffered more persecution unjustly than Jesus. Being in the company of Jesus and God’s prophets is a blessing. Jesus describes the reward as great and uses an emphatic expression for “Rejoice!”
Where Do We Get the Power to Live the Beatitudes?
The resurrection power of God in the gospel that raised Jesus from the dead is at work in us. In immersion (baptism) we die and Christ begins living in us: “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life I live I live by faith in the Son of God who loved me and gave Himself up for me” (Galatians 2:20).
The blood of Jesus purifies us: “if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin” (1 John 1:7).
God’s Holy Spirit sanctifies, empowers and guides us: “that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man” (Ephesians 3:16); “For God has not given us a spirit of timidity, but of power and love and discipline” (2 Timothy 1:7). Gentleness and self-control are fruits of the Spirit in us (Galatians 5:23).
As we study and live in the Word of God it works in us: “we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe” (1 Thessalonians 2:3).
In every beatitude, Jesus speaks of people, a plurality, who are blessed together as a group. The encouragement and edification of others in relationship in Christ provides strength for living: “Therefore encourage one another and build up one another, just as you also are doing” (1 Thessalonians 5:11); “let us consider how to stimulate one another to love and good deeds” (Hebrews 10:24).
Christians, God is forming His character in you and working through you (plural!) and your relationships. “‘Rejoice and be glad, for your reward in heaven is great!’”
Waterloo, Ontario
Chronicles and thus the Hebrew Bible conclude with this positive authorization and admonition from Cyrus the Great in ca. 538 BC as Judah’s Babylonian captivity was nearing its end:
Now in the first year of Cyrus king of Persia—in order to fulfill the word of the LORD by the mouth of Jeremiah—the LORD stirred up the spirit of Cyrus king of Persia, so that he sent a proclamation throughout his kingdom, and also put it in writing, saying, 23 “Thus says Cyrus king of Persia, ‘The LORD, the God of heaven, has given me all the kingdoms of the earth, and He has appointed me to build Him a house in Jerusalem, which is in Judah. Whoever there is among you of all His people, may the LORD his God be with him, and let him go up!’”
These same words open Ezra–Nehemiah. The significance of this proclamation of a new beginning for Israel, Jerusalem and God’s Temple is amplified by His prophetic words concerning Cyrus, “My Shepherd” and “His anointed” (Isaiah 44:28; 45:1):
“It is I who says of Cyrus, ‘He is My shepherd! And he will perform all My desire.’And he declares of Jerusalem, ‘She will be built, And of the temple, ‘Your foundation will be laid.’”
Profoundly, Isaiah wrote these words about 125 years before Cyrus was born and about 175 years before his decree. Chronicles helps Israel look forward at the same time as it records many unique highlights and viewpoints of Israel’s history from God’s creation of Adam to this new beginning. God wants His people to remember where they came from as they look forward to a new period of service and worship. God gives us every book of Scripture for good reasons. Chronicles makes many unique contributions not found in Samuel and Kings which we would otherwise miss.
Unique Contributions
David
Zedekiah was the last king of Judah. He died in exile in Babylon (2 Kings 25:7; Jeremiah 52:11). Israel faced the future without a human king. Through Chronicles God highlights the best dimensions of king David through whom He promised his sons would sit on his throne forever:
The LORD has sworn to David, A truth from which He will not turn back; “Of the fruit of your body I will set upon your throne. “If your sons will keep My covenant, And My testimony which I will teach them, Their sons also shall sit upon your throne forever.” (Psalm 132:11–12)
God’s ultimate fulfillment of His promise is in Jesus His eternal King of kings.
Reformer Kings
In addition to David and the work of his son Solomon, Chronicles highlights the works of the great reformer kings of Judah: Asa (in 2 Chronicles14–16), Jehoshaphat (17–20), Joash (23–24), Hezekiah (29–32) and Josiah (34–35). Unique accounts of their works include Jehoshaphat’s appointment of judges (19) and Hezekiah’s Passover (30).
Worship and the Temple
With no more human kings on the horizon, Chronicles emphasizes worship and the Temple in all of which God is king. Ezra and Nehemiah will oversee the rebuilding of the Temple, walls and Jerusalem. Herod will make monumental expansions to the Temple and its Mount in the years leading up to Jesus’ arrival on earth.
Chronicles is the book where we receive confirmation of the location of the Temple on Mount Moriah upon which God told Abraham to offer Isaac (Genesis 22:2), which was the site of the threshing floor of Ornan the Jebusite which David bought and built an altar upon, which became the site of the Temple but by Solomon and Herod and which later became the city in which God did offer His only Son as the ultimate sacrifice for the sins of the world:
Then Solomon began to build the house of the Lord in Jerusalem on Mount Moriah, where the Lord had appeared to his father David, at the place that David had prepared on the threshing floor of Ornan the Jebusite. (2 Chronicles 3:1).
David charges and Solomon with the task of Temple building and himself is involved in the preparations, delegations and prayer (1 Chronicles 22–29).
Chronicles provides many instructions for worship, singing, gatekeepers, etc. In this regard, Chronicles highlights the leadership of Asaph (1 Chronicles 16–26; 2 Chronicles 5). Asaph also wrote 12 Psalms (50, 73-83). Psalms are poems set to music many of which praise God and extol His Word, promises and mighty works.
Prayers and Speeches
Chronicles records some unique and powerful prayers and speeches. Jabez and his prayer appear only in 1 Chronicles 4:9–10. David’s humble prayer acknowledging God’s sovereignty and provisions following his speech about the Temple and its offerings appears only in 1 Chronicles 29,
“Both riches and honourcome from You , and You rule over all, and in Your hand is power and might; and it lies in Your hand to make great, and to strengthen everyone. 13 Now therefore, our God, we thank You, and praise Your glorious name. 14 But who am I and who are my people that we should be able to offer as generously as this? For all things come from You, and from Your hand we have given You.” (29:2–14)
God’s response to Solomon’s prayer and His instructions and promise upon the repentant prayer of His people appear only in 2 Chronicles 7,
“If I shut up the heavens so that there is no rain, or if I command the locust to devour the land, or if I send pestilence among My people, 14 and My people who are called by My name humble themselves and pray, and seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin, and will heal their land. 15 “Now My eyes shall be open and My ears attentive to the prayer offered in this place.” (7:13–14)
In the face of opposition from Moab and Ammon Jehoshaphat first seeks God’s deliverance while reflecting on God’s faithfulness in the past in 2 Chronicles 20:5–13,
“O LORD, the God of our fathers, areYou not God in the heavens? And are You not ruler over all the kingdoms of the nations? Power and might are in Your hand so that no one can stand against You…. 12b For we are powerless before this great multitude who are coming against us; nor do we know what to do, but our eyes are on You.” (20:6, 12b)
God’s affirmative answer delivered by Jahaziel and the unfolding of events are amazing,
“‘You need not fight in this battle; station yourselves, stand and see the salvation of the LORD on your behalf, O Judah and Jerusalem.’ Do not fear or be dismayed; tomorrow go out to face them, for the LORD is with you.’… When Judah came to the lookout of the wilderness, they looked toward the multitude; and behold, they were corpses lying on the ground, and no one had escaped.” (20:17, 24)
(For an excellent sermon on Jehoshaphat’s prayer see the link at the end of this article).
Further Important Features of Chronicles
Chronology and Focus
Chronicles has a large scope and vision from:
* Adam at Creation to the return from Babylon highlighted in the annotated genealogies of 1 Chronicles 1–9.
* The last days of Saul through the foundation of the monarchy of David and Solomon from ca. 1010–930 BC in 1 Chronicles 10–2 Chronicles 9.
* The history of Judah from the division of the kingdom until its fall 931–586 in 2 Chronicles 10:1–36:21.
* The Babylonian captivity to the first phase of the return 586–538 BC in 2 Chronicles 36:17–21. (Both the deportation and return occurred in three phases, the return from 538–ca. 444.)
* Cyrus’s decree of 538 2 Chronicles 36:22–23.
Sources and Relationship to Samuel and Kings
Chronicles draws upon many sources including Samuel, Kings and seers, yet contains large amounts of original material as we have noted above. Some suggest it may be as much as 50%. While Samuel–Kings enumerates the personal, biographical and political history of two kingdoms, Chronicles focuses on Judah alone emphasizing the Temple and worship. Chronicles is more statistical, official and priestly. It encourages the people to be loyal to God and the long span of their collective identity given them by Him.
Important Themes and Teachings
With no further kings and the need to restore the Temple and Jerusalem, Chronicles strives to accomplish several important necessities for the returning remnant. Unity in their identity and purpose is essential. The importance of their high calling in both the priestly work of Levites and duty of the people to reflect the holiness and faithfulness of God. To assure the people God is in their midst. To provide standards for all aspects of the life of their community. To look ahead to the Messianic fulfillment of God’s promise to David.
Names
The Hebrew name of Chronicles is “Words of the Days” or “Events of the Days.” The Hebrew word דָבָר (davar ) occurs 1,441 times with a wide range of meanings. It may suggest the words of the prophets and seers in those days as well as the important events of the vast times over which Chronicles concerns itself.
Translators of the Hebrew Bible in ca. the third century BC chose to call it Παραλειπομένων (Paralipomenon), “Things left over” in the Greek Septuagint (LXX, “The Translation of the Seventy”). The translators split the unified book in two a placed it after Samuel–Kings. The somewhat derogatory title of “Things Left Over” contributed to the neglect of Chronicles and the erroneous perception it is just a restatement of Samuel–Kings. It gives so much more. The New Testament contains 68 allusions to and verbal parallels with Chronicles, notably in the Gospels and Revelation. Chronicles’ many unique contributions are well worth our time, attention and application.
Hieronymus (Greek for “holy name,” aka Jerome) suggested the name Chronicon. The name was based on the scope of its concerns and its relationship to the historical content of the books from Genesis 1 to 2 Kings 25 and beyond. So the name Chronicles came to be used in other than the Hebrew original unified work.
Genealogies
Genealogies are easy to pass over. God has given them to Israel and to us for good reasons.
Genealogies give Israel identity, context, connections to their past, meaning and importantly God’s value of them as families and individuals. He knows them, and us, all by name. Genealogies are reminders and encouragement of what God has done for them. They do the same for us.
Genealogies provide the settings, structure and sense of movement for a Bible book. Genesis, the first, is a good example. Genesis has ten foundational genealogies throughout, “These are the generations of…” (Hebrew: Toledot).
The profound importance of genealogies, with significant connections to Chronicles, is perhaps best seen in the way God chose to open the New Testament with a genealogy of paramount significance,
“The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.” (Matthew 1:1)
Conclusion
Jesus, Paul and Peter teaches us that Christians inherit more than treasure in heaven and a glorious future. We inherit an amazing past. We are children of Abraham (Galatians 3:29; 4:28). The history of God’s people of the Old Testament is our history. As it did for Israel, Chronicles enlightens us on many important dimensions of the rich spiritual heritage God has given us in Jesus Christ, the Son of David!
(For an excellent sermon on Jehoshaphat’s Prayer by Wayne Jackson, https://www.youtube.com/watch?v=KPJs_JR73C8.)
Waterloo, Ontario
Revelation 2:18–29 Part 1
Introduction to Thyatira
Carpenters, plumbers, electricians, hairstylists, teachers, engineers, nurses, LPN’s, physicians, surgeons and others working in trades, personal services and professions today usually must be members of associations and/or colleges in order to receive licenses to legally work in their chosen field. Governments give these associations and colleges self-governing authority to set educational, registration and practice standards for their members who pay annual dues for them to function.
In the first century Greco-Roman world of Thyatira the name for this type of self-governing authoritative college association in Latin was a collegium, or collegia in plural. For practical trades we will also hear collegia referred to as guilds. Collegium is from the Latin for “gathered together” or “joined together” and so shares the essential meaning of synagogue from the verb “he gathers together” and the ekklesia, the common or koine Greek word for an “assembly” of those with common interests (usually mistranslated as the Anglicism “church” which is from an entirely different Greek word). Our most important common interest in the ekklesia, the assembly, is of course God: Father, Son and Spirit.
Of all the seven cities of Asia to whose churches Jesus writes, Thyatira had the most collegia or guilds for skilled craftspeople. Thyatira was known as a centre of manufacturing and trade. We have inscriptions from Thyatira that identify many of these guilds including: wool-workers, linen-workers, makers of outer garments, fabric dyers, leather workers, tanners, potters, bakers, slave dealers and bronze smiths and modelers in bronze. The latter will ring a bell for you when we read Jesus’ description of Himself in the opening greeting of His letter that He carries forward from John’s vision of Him in chapter 1.
For your interest, other Roman trades guilds included the collegia of: gladiators, Bacchus the god of wine worshipers (also known as Dionysus, outlawed by the senate for their raucous behaviour), wine makers, makers of chairs for the gods, underwater divers, junk men, actors, mowers, brothel keepers, and shoe makers.
Like modern associations and colleges, ancient guilds and collegia had authority to control membership, require skills, tools, trade secrets and, importantly, the control of a tradesperson’s ability to practice one’s trades within the city. The later is crucial for those who depend on their trades to feed their families.
Like modern associations, ancient guilds had meetings. There was big difference, however, in the ancient culture of Thyatira where everyone was “religious” for personal, civic, or business reasons. Collegia and guilds often had patron gods. Meetings could include meals and acknowledgments of the patron gods through tributes, offerings and libations (pouring a liquid sacrifice or drinking ceremoniously) in addition to allegiance to and worship of the emperor of the day as a god. Emperor worship was particularly common in these eastern parts of the empire. We also know that symposiums similar to collegia for more well to do men often included heavy drinking and sexually immoral activities.
It is an understatement that this tension between the deference to pagan gods and emperors in the guilds vs. the need to be a guild member to make a living posed huge problems for Christians. There were enormous pressures for Christians to compromise their faith in Jesus and synchronise it with the majority culture around His humble assemblies in order to work for a living.
Two examples of gods directly relevant to Jesus’ people in Thyatira are Hephaestus and Athena (aka Athene). Hephaestus was the god of blacksmiths, metalworking, carpenters, craftsmen, artisans, sculptors, metallurgy, fire and volcanoes (known as Vulcan in the Roman pantheon). Athena (Minerva is her Roman name) was the goddess of war, wisdom and craftsmanship. Here on this coin commemorating the high level of craft of the bronze workers in the city we see a Thyatiran bronze-smith hammering the finishing features of a helmet for Athena:
For your interest, the temple of Hephaestus in Athens (Athena as the Greeks call it today) is the most well preserved ancient Greek temple extant today. While perhaps well-built by those honouring Hephaestus as the god of quality craftsmanship, it has been spared the ravages of earthquakes, war and vandalism. Paul had a very clear view of this temple from Mars Hill (the Areopagus) when he spoke with the Athenians in Acts 17.
You will recall from seeing John’s vision of Jesus in Revelation 1:15 that Jesus’ “feet were like burnished bronze, when it has been made to glow in a furnace.” Thyatiran craftspeople were famous for their skill in bronze. The word Jesus and John use for burnished bronze here and in His opening greeting to Thyatira is unique to these two verses and all of ancient Greek literature. It is chakolibanon (χαλκολίβανον). Chakolibanon is a “particularly valuable type of bronze or brass, possibly even an alloy containing some gold, with the emphasis on its lustrous appearance.” Through this simile in His letter Jesus will show the Thyatirans that His presence, power and authority are infinitely superior to the skill and authority of their illustrious guilds and their patron gods. We will also see that the authority over nations Jesus gives the overcoming Thyatiran Christians is infinitely superior to the authority of guild members.
Interestingly, from geographic, historic, economic and cultural terms, Thyatira and Philadelphia had the most modest statures of all seven cities to whose assemblies Jesus writes. The name of Thyatira is thought to be related to the Greek for daughter, named so by Seleucus Nicator I, “the victor.” He was another one of the diadochi, the successors of Alexander the Great like Lysimachus who, as we have learned in our articles on Smyrna and Pergamum, was instrumental in rebuilding Smyrna and funding the grand construction of Pergamum.
Thyatira sat in a shallow fertile valley with low hills on its east and west horizons and so lacked the impressive towering acropolises of Smyrna, Pergamum and Sardis. The soil and growing conditions were good for Rubia, commonly known as madder. Rubia is a source of red pigment for fabric dye used by the craftspeople of Thyatira. This was a cheaper alternative to dying fabric than the coveted royal Tyrian purple dye originally developed in Phoenicia and made from the secretions of the Murex rock snails that live near sea shores and become visible at low tide.
You will recognize one notable citizen among the manufacturers and merchants of Thyatira. She met the Apostle Paul in Philippi in Acts 16. Lydia, whose namesake is the ancient region of western Anatolia, was a porphuropowlis, a seller of purple fabrics and a worshiper of God. She may have been Jewish by birth or a proselyte. Her faith testifies to the likelihood of a Jewish presence in Thyatira and of course Philippi where Paul met her a “place of prayer” where Jewish people met often located near a stream or river, sources of running or “living” water for ritual washings.
Lydia picked a good location for her business in Philippi in Macedonia since it was roughly at the half way point along the Via Egnatia, the equivalent of the Trans-Canada Highway 1 or 401 of ancient northern Greece. It was the international trade route that connected Rome to Byzantium and all points east including Jesus’ seven churches in Asia.
Thyatira was 61 km (37 miles) southeast of Pergamum and 83 km (50 miles) east of Smyrna. Though modest in so many ways compared to the other of the seven cities of Asia, Thyatira’s place on the ancient trade route from Rome and Byzantium (later Constantinople and Istanbul) made it valuable to the Romans for protecting the road through the Hermus Valley from the Ancient Near East to Pergamum. Like Ephesus, Smyrna and Pergamum, in a pagan sense, Thyatira profited from being an ally and protectorate of Rome along with all its pagan civic and religious dimensions.
To be continued…
Hamilton, Ontario
