MY SHORT REPORT 1 JOHN - REVELATION
The link that brought you to this page and the page title are a bit of a misnomer, because this short report is not long enough to cover so many chapters of the Bible. What the link and the title do, however, is track where we are in our plan to read through the entire Bible in 1 year. May each report pique your interest and help you to draw near to God. The Bible, James 4:8, tells us if we do so God will draw near to us. Works cited are at the end of the report. Unless otherwise indicated Scripture is from the English Standard Version. Internal links are to Biblegateway and show Scripture, ESV and NKJV, in Parallel. Although not indicated some internal links may show additional verses so you can see the passage in context.
BIBLE READING—WEEK 52—1 JOHN - REVELATION: Last week’s report provided some background information about Hebrews showing that it is an anonymous work that presents Jesus as superior to Israel’s leaders and their Levitical system of worship. It also looked at 2 of the 5 warnings found in the book, neglecting salvation and the unbelief of a hard heart. This week’s Short Report, our last report, puts our focus on the last book of the Bible where we will look, briefly, at the “big picture” of the seven churches of Revelation before narrowing our focus on the church of Laodicea.
The year is A.D. 95 and John, the last surviving apostle, is on the island of Patmos where he had been exiled. 62 years before this, Jesus was led away from the Garden of Gethsemane and put on trial for a crime He did not commit. As a result He died a criminal’s death on the cross. For many, that is where the story ends. But for Christians, whose eyes and hearts have been opened to the truth of the Bible, it was a new beginning. Jesus arose on the third day. For forty days He spent time with His disciples and many other witness, during one account with over 500 of the brothers, before He ascended into heaven (Matthew 24; Acts 1:1-11; 1 Corinthians 15:1-11). From there, He shall come to judge the quick and the dead (Matthew 25:31-46; 2 Corinthians 5:10).
From the island of Patmos John reminds his original readers, “The seven churches in Asia” (Revelation 1:4), of Jesus’ imminent return saying, “Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so, Amen” (v. 7).
If you have a red-letter Bible, you clearly see that Jesus is speaking directly to John in verse 11 “saying, ‘Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.’”
At this point John describes how Christ looks as being dressed in a robe with a golden slash. His hair was white as snow, His eyes like fire, and a sword came from His mouth. The Amplified Bible, in addition to describing Jesus’ hair as white as snow, tells us it also glistened like snow. Also, we know that white and fire are often associated with purity (Psalm 51:7; 1 Peter 1:7) and Scripture describes the Word of God as a double-edge sword (Ephesians 6:17; Hebrews 4:12), so the symbolism in John’s view of Christ makes a lot of sense to the Bible-believing world.
While much of Revelation uses a lot of apocalyptic language to reveal its message of future events, such as symbols, like the Lamb and serpent; colors, like the white horse or the red horse, and numbers such as 4, 7, and 1000, the letters to the seven churches speak to the here and now—"those that are" (v. 19)—in plain text. The one exception, Jesus’ self-description to the church at Ephesus (2:1), is hardly worth mentioning because of the explanation which precedes it in verse 1:20. It is interesting to note that Jesus reveals the “mystery of the seven stars…and the seven golden lampstands” but does not see any reason to further explain His use of the word “angels,” which some in the church hold in debate today.
In red-letter Bibles chapter 2 and 3 are solid red, so we know even before reading them that Jesus is the only one speaking. In addition to the visions John is to share with the seven churches of revelation, which are found in chapters 4 through 22, Jesus has something to say to each church in turn for John to write down.
Of the seven churches, 2 of them, Smyrna and Philadelphia were good; 3 churches, Ephesus, Pergamum, and Thyatira were a mixture of good and bad; and 2, Sardis and Laodicea were bad. With little variation, the seven letters follow a common pattern: John is told to write, a self-description of Jesus follows, and then comes a word of praise to six of the seven churches. After that, five of the seven churches receive some form of disapproval, and all of them receive a warning with a call to listen to what they are told. Each letter closes with a promise. Time allows us to study 1 of them; we will focus on the worst, Laodicea.
In each letter John is told to write “to the angel of the church” (2:1; 2:8; 2:12; 2:18; 3:1; 3:7; 3:14). Siegbert W. Becker in his book, Revelation: The Distant Triumph Song, tells his readers that the word translated “angel” simple means messenger, even though in modern use “the word refers exclusively to a heavenly or spiritual messenger.” He also compares and contrasts the use of angel in 1:1 and 2:1. His conclusion is the angel in 2:1, and thus in all 7 letters, is “an earthly messenger” (p. 40). He further concludes that “the messenger of the church is the man who delivers the Lord’s message to the church. He is the pastor of the congregation” (p. 40-41).
Looking at this in the past, I have taken a position that the messengers really are angels. Brighton, who I’ll get to in a minute, also agrees with this view. For now, while I sit looking at the computer screen thinking about Becker’s perspective, I ask myself why didn’t Jesus, if He meant the pastor of the church say, “Shepherd.” As the Overseer of the Church He calls Himself “The Good Shepherd” (John 10:11). Later, implying He views Peter to be a shepherd and wants him to care for and teach (preach to) the Church by feeding them with the Word of God, Jesus, in John 21:16 (KJV), tells Peter, “Feed My sheep.”
In 1 Peter 5:1-4 Peter equates the words “elder” and “overseer” with shepherd. Which again makes me ask, why would Jesus say, “Messenger” to designate a pastor when words like elder, overseer, and shepherd are more appropriate and were in common use in the Bible.
The word “pastor” is not in the Bible. According to Wikipedia, “The word ‘pastor’ derives from the Latin noun pastor which means ‘shepherd’ and relates to the Latin verb pascere – ‘to lead to pasture, set to grazing, cause to eat’. The term ‘pastor’ also relates to the role of elder within the New Testament, but is not synonymous with the biblical understanding of minister.”
Jesus is a Master Communicator. Unless this is veiled communication, which the text does not suggest as it does with parables; I see no reason to view the “messenger” as an overseer. Nor does Louis A. Brighton. In Concordia Popular Commentary: Revelation, Brighton says, “In keeping with the whole character of Revelation, it is best to understand the angels of the churches as angelic beings, God’s heavenly messengers. The word ‘angel’ appears sixty-seven times in Revelation and, with the possible exception of the angels of the seven churches, it is quite clear that the referents of this word are always heavenly messengers or figures.“ I believe that Brighton does not see any alternative but that the messengers are angels. However, his use of “possible exception” leaves a little room for a shadow of a doubt. Even so, he continues in this belief saying it is possible these same seven angels are the ones presented in Revelation 8:1-2 that are given the seven trumpets (p. 44).
After the instruction to write to the angel of the church of Laodicea Jesus identifies Himself as the speaker. In each letter the portrayal is different, but fits within our knowledge of Jesus. Speaking to Laodicea He describes Himself in verse 3:14 saying, “The words of the Amen, the faithful and true witness, the beginning of God's creation.” Jesus is our “Amen.” Paul, in 2 Corinthians 1:20, explains it this way, “For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory.” As the true and faithful Witness Jesus does not stand alone but with God the Father, who affirms the testimony of the Son (John 8:18). And, of course, all of creation was made by, for, and through Christ Jesus (Colossians 1:16).
At this point, with the church fully aware of who is speaking—their Creator and Supplier of all good things—whose testimony against them is true—lets them have it with both barrels. They do not know their own condition; Jesus tells them they “are wretched, pitiable, poor, blind, and naked” (Revelation 3:17). In their despicable state of rebellion they left God’s Path (Jesus) and don’t even know it, yet they go to church and participate in all of the rituals—even communion, no doubt—without knowing God’s Holy Word or examining themselves through Scripture (1 Corinthians 11:27-29) before partaking of our Lord’s true body and blood (Matthew 26:26, 28).
By poor, Jesus may be speaking about their lack of love for God and their neighbor. In addition, they are spiritually blind and not clothed in the righteousness of Christ—their nakedness on full display for all to see makes their offense all the more lamentable.
In what is bound to be the harshest rebuke in the New Testament Jesus tells the church of Laodicea, “I will spit you out of my mouth” (v. 16, ESV). The Holman Christian Standard Bible (HCSB) and New King James Version (NKJV) both say, “I will vomit you out of My mouth.” I always appreciate the way the Amplified Bible (AMP) brings out the deeper meaning of what is being said, they further clarify the meaning, “I will vomit you out of My mouth [rejecting you with disgust].”
This brings Mt. Sinai to mind with dark clouds of smoke and loud deafening thunder and blindingly bright lightning and the true fear of God in the people that turn to Moses and say, “You speak to us, and we will listen; but do not let God speak to us, lest we die” (Exodus 20:19). The difference is Moses was a type of Christ, an intermediary between God the Father and mankind, but now Christ, who is True God and mankind’s True Bridge to God the Father is on the brink of regurgitating (condemning to hell) one of His churches. Wow! Talk about eyes like fire!
It is hard to imagine, but Jesus, the Head of the Church (Ephesians 1:25; Colossians 1:18) is on the outside of the church door at Laodicea and knocking on the door to get in (Revelation 3:20). His advice to them is to “buy from me gold refined by fire, so that you may be rich, and white garments so that you may clothe yourself and the shame of your nakedness may not be seen, and salve to anoint your eyes, so that you may see” (v. 18). Jesus is really offering them His compassion—for free. In Isaiah 55:1-2 we read, “…Come, buy wine and milk without money and without price. Why do you spend your money for that which is not bread, and your labor for that which does not satisfy?”
In the ESV Isaiah 55 is labeled “The Compassion of the LORD.” The NKJV uses the label, “An Invitation to Abundant Life.” Either label would work well with what Jesus is saying to the church of Laodicea in Revelation 3:18.
Jesus has already paid the cost of the wedding feast and the price for man’s sin. There is no other salvation. Consider the words of Peter, “Lord, to whom shall we go? You have the words of eternal life, and we have believed, and have come to know, that you are the Holy One of God” (John 6:68-69).
As bad as this looks, the Laodiceans still have the words of eternal life. Their rebuke is not eternal condemnation. Jesus tells them, “Those whom I love, I reprove and discipline, so be zealous and repent. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me” (Revelation 3:19-20).
The message to repent is as old as sin itself. Perhaps the most famous call to repent is found just after the dedication of the Temple when God appeared to King Solomon in a dream and told him, “If 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 and will forgive their sin and heal their land” (2 Chronicles 7:14). In Psalm 51, King David’s famous prayer of repentance, we have a great example of a sinner returning to God. Among its many teachings are verses 16 and 17: “For you will not delight in sacrifice, or I would give it; you will not be pleased with a burnt offering. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise.”
Looking at this call to repent Brighton says, “The Lord Christ urges his church not only to heed the warning but also to hear his counsel and invitation. He speaks a stinging word of Law, of anger and judgement—the strongest in all of the seven letters—so as to prepare his church to hear his gospel invitation.”
Jesus’ promise to the church of Laodicea is spoken at the end of the letter in verse 3:21, “The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne.” In Halley’s Bible Handbook we are told, “That is, share with Christ the Glory of His Kingdom. The unfailing repetition in every Letter that final blessedness is only for those who OVERCOME seems to imply that many who started in the Christian way were, one way or another, falling by the wayside.” Halley also observers that Smyrna and Philadelphia, the two cities with the good churches still exist today, while the two bad churches, Sardis and Laodicea, “are now deserted and uninhabited sites” (Halley, 708).
The year is A.D. 95 and John, the last surviving apostle, is on the island of Patmos where he had been exiled. 62 years before this, Jesus was led away from the Garden of Gethsemane and put on trial for a crime He did not commit. As a result He died a criminal’s death on the cross. For many, that is where the story ends. But for Christians, whose eyes and hearts have been opened to the truth of the Bible, it was a new beginning. Jesus arose on the third day. For forty days He spent time with His disciples and many other witness, during one account with over 500 of the brothers, before He ascended into heaven (Matthew 24; Acts 1:1-11; 1 Corinthians 15:1-11). From there, He shall come to judge the quick and the dead (Matthew 25:31-46; 2 Corinthians 5:10).
From the island of Patmos John reminds his original readers, “The seven churches in Asia” (Revelation 1:4), of Jesus’ imminent return saying, “Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so, Amen” (v. 7).
If you have a red-letter Bible, you clearly see that Jesus is speaking directly to John in verse 11 “saying, ‘Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.’”
At this point John describes how Christ looks as being dressed in a robe with a golden slash. His hair was white as snow, His eyes like fire, and a sword came from His mouth. The Amplified Bible, in addition to describing Jesus’ hair as white as snow, tells us it also glistened like snow. Also, we know that white and fire are often associated with purity (Psalm 51:7; 1 Peter 1:7) and Scripture describes the Word of God as a double-edge sword (Ephesians 6:17; Hebrews 4:12), so the symbolism in John’s view of Christ makes a lot of sense to the Bible-believing world.
While much of Revelation uses a lot of apocalyptic language to reveal its message of future events, such as symbols, like the Lamb and serpent; colors, like the white horse or the red horse, and numbers such as 4, 7, and 1000, the letters to the seven churches speak to the here and now—"those that are" (v. 19)—in plain text. The one exception, Jesus’ self-description to the church at Ephesus (2:1), is hardly worth mentioning because of the explanation which precedes it in verse 1:20. It is interesting to note that Jesus reveals the “mystery of the seven stars…and the seven golden lampstands” but does not see any reason to further explain His use of the word “angels,” which some in the church hold in debate today.
In red-letter Bibles chapter 2 and 3 are solid red, so we know even before reading them that Jesus is the only one speaking. In addition to the visions John is to share with the seven churches of revelation, which are found in chapters 4 through 22, Jesus has something to say to each church in turn for John to write down.
Of the seven churches, 2 of them, Smyrna and Philadelphia were good; 3 churches, Ephesus, Pergamum, and Thyatira were a mixture of good and bad; and 2, Sardis and Laodicea were bad. With little variation, the seven letters follow a common pattern: John is told to write, a self-description of Jesus follows, and then comes a word of praise to six of the seven churches. After that, five of the seven churches receive some form of disapproval, and all of them receive a warning with a call to listen to what they are told. Each letter closes with a promise. Time allows us to study 1 of them; we will focus on the worst, Laodicea.
In each letter John is told to write “to the angel of the church” (2:1; 2:8; 2:12; 2:18; 3:1; 3:7; 3:14). Siegbert W. Becker in his book, Revelation: The Distant Triumph Song, tells his readers that the word translated “angel” simple means messenger, even though in modern use “the word refers exclusively to a heavenly or spiritual messenger.” He also compares and contrasts the use of angel in 1:1 and 2:1. His conclusion is the angel in 2:1, and thus in all 7 letters, is “an earthly messenger” (p. 40). He further concludes that “the messenger of the church is the man who delivers the Lord’s message to the church. He is the pastor of the congregation” (p. 40-41).
Looking at this in the past, I have taken a position that the messengers really are angels. Brighton, who I’ll get to in a minute, also agrees with this view. For now, while I sit looking at the computer screen thinking about Becker’s perspective, I ask myself why didn’t Jesus, if He meant the pastor of the church say, “Shepherd.” As the Overseer of the Church He calls Himself “The Good Shepherd” (John 10:11). Later, implying He views Peter to be a shepherd and wants him to care for and teach (preach to) the Church by feeding them with the Word of God, Jesus, in John 21:16 (KJV), tells Peter, “Feed My sheep.”
In 1 Peter 5:1-4 Peter equates the words “elder” and “overseer” with shepherd. Which again makes me ask, why would Jesus say, “Messenger” to designate a pastor when words like elder, overseer, and shepherd are more appropriate and were in common use in the Bible.
The word “pastor” is not in the Bible. According to Wikipedia, “The word ‘pastor’ derives from the Latin noun pastor which means ‘shepherd’ and relates to the Latin verb pascere – ‘to lead to pasture, set to grazing, cause to eat’. The term ‘pastor’ also relates to the role of elder within the New Testament, but is not synonymous with the biblical understanding of minister.”
Jesus is a Master Communicator. Unless this is veiled communication, which the text does not suggest as it does with parables; I see no reason to view the “messenger” as an overseer. Nor does Louis A. Brighton. In Concordia Popular Commentary: Revelation, Brighton says, “In keeping with the whole character of Revelation, it is best to understand the angels of the churches as angelic beings, God’s heavenly messengers. The word ‘angel’ appears sixty-seven times in Revelation and, with the possible exception of the angels of the seven churches, it is quite clear that the referents of this word are always heavenly messengers or figures.“ I believe that Brighton does not see any alternative but that the messengers are angels. However, his use of “possible exception” leaves a little room for a shadow of a doubt. Even so, he continues in this belief saying it is possible these same seven angels are the ones presented in Revelation 8:1-2 that are given the seven trumpets (p. 44).
After the instruction to write to the angel of the church of Laodicea Jesus identifies Himself as the speaker. In each letter the portrayal is different, but fits within our knowledge of Jesus. Speaking to Laodicea He describes Himself in verse 3:14 saying, “The words of the Amen, the faithful and true witness, the beginning of God's creation.” Jesus is our “Amen.” Paul, in 2 Corinthians 1:20, explains it this way, “For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory.” As the true and faithful Witness Jesus does not stand alone but with God the Father, who affirms the testimony of the Son (John 8:18). And, of course, all of creation was made by, for, and through Christ Jesus (Colossians 1:16).
At this point, with the church fully aware of who is speaking—their Creator and Supplier of all good things—whose testimony against them is true—lets them have it with both barrels. They do not know their own condition; Jesus tells them they “are wretched, pitiable, poor, blind, and naked” (Revelation 3:17). In their despicable state of rebellion they left God’s Path (Jesus) and don’t even know it, yet they go to church and participate in all of the rituals—even communion, no doubt—without knowing God’s Holy Word or examining themselves through Scripture (1 Corinthians 11:27-29) before partaking of our Lord’s true body and blood (Matthew 26:26, 28).
By poor, Jesus may be speaking about their lack of love for God and their neighbor. In addition, they are spiritually blind and not clothed in the righteousness of Christ—their nakedness on full display for all to see makes their offense all the more lamentable.
In what is bound to be the harshest rebuke in the New Testament Jesus tells the church of Laodicea, “I will spit you out of my mouth” (v. 16, ESV). The Holman Christian Standard Bible (HCSB) and New King James Version (NKJV) both say, “I will vomit you out of My mouth.” I always appreciate the way the Amplified Bible (AMP) brings out the deeper meaning of what is being said, they further clarify the meaning, “I will vomit you out of My mouth [rejecting you with disgust].”
This brings Mt. Sinai to mind with dark clouds of smoke and loud deafening thunder and blindingly bright lightning and the true fear of God in the people that turn to Moses and say, “You speak to us, and we will listen; but do not let God speak to us, lest we die” (Exodus 20:19). The difference is Moses was a type of Christ, an intermediary between God the Father and mankind, but now Christ, who is True God and mankind’s True Bridge to God the Father is on the brink of regurgitating (condemning to hell) one of His churches. Wow! Talk about eyes like fire!
It is hard to imagine, but Jesus, the Head of the Church (Ephesians 1:25; Colossians 1:18) is on the outside of the church door at Laodicea and knocking on the door to get in (Revelation 3:20). His advice to them is to “buy from me gold refined by fire, so that you may be rich, and white garments so that you may clothe yourself and the shame of your nakedness may not be seen, and salve to anoint your eyes, so that you may see” (v. 18). Jesus is really offering them His compassion—for free. In Isaiah 55:1-2 we read, “…Come, buy wine and milk without money and without price. Why do you spend your money for that which is not bread, and your labor for that which does not satisfy?”
In the ESV Isaiah 55 is labeled “The Compassion of the LORD.” The NKJV uses the label, “An Invitation to Abundant Life.” Either label would work well with what Jesus is saying to the church of Laodicea in Revelation 3:18.
Jesus has already paid the cost of the wedding feast and the price for man’s sin. There is no other salvation. Consider the words of Peter, “Lord, to whom shall we go? You have the words of eternal life, and we have believed, and have come to know, that you are the Holy One of God” (John 6:68-69).
As bad as this looks, the Laodiceans still have the words of eternal life. Their rebuke is not eternal condemnation. Jesus tells them, “Those whom I love, I reprove and discipline, so be zealous and repent. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me” (Revelation 3:19-20).
The message to repent is as old as sin itself. Perhaps the most famous call to repent is found just after the dedication of the Temple when God appeared to King Solomon in a dream and told him, “If 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 and will forgive their sin and heal their land” (2 Chronicles 7:14). In Psalm 51, King David’s famous prayer of repentance, we have a great example of a sinner returning to God. Among its many teachings are verses 16 and 17: “For you will not delight in sacrifice, or I would give it; you will not be pleased with a burnt offering. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise.”
Looking at this call to repent Brighton says, “The Lord Christ urges his church not only to heed the warning but also to hear his counsel and invitation. He speaks a stinging word of Law, of anger and judgement—the strongest in all of the seven letters—so as to prepare his church to hear his gospel invitation.”
Jesus’ promise to the church of Laodicea is spoken at the end of the letter in verse 3:21, “The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne.” In Halley’s Bible Handbook we are told, “That is, share with Christ the Glory of His Kingdom. The unfailing repetition in every Letter that final blessedness is only for those who OVERCOME seems to imply that many who started in the Christian way were, one way or another, falling by the wayside.” Halley also observers that Smyrna and Philadelphia, the two cities with the good churches still exist today, while the two bad churches, Sardis and Laodicea, “are now deserted and uninhabited sites” (Halley, 708).