As we keep in mind the necessity of resisting compromise with the culture around us, we can be encouraged that this challenge is not unique to our day. Christians have always faced the problem of being influenced by the culture, and the solution remains the same—to stay close to the Lord and to His Word.
Worship and Discipleship
Throughout history, non-Christians have pressured the church to conform to the practices of the culture. In our day, the church in the Western world faces a particular kind of pressure as Western culture moves from centuries of pro-Christian expressions to hostility to biblical viewpoints. While it may seem that the most significant hostility to the church is in areas of morality, we must understand that cultural compromise has come to the core purpose of the church in the world—worship and discipleship. Christians can miss this danger because of the nature of the compromise in this area that the world demands.
Underlying the cultural challenges of our day is a change in technology and how we live. People in the modern world have a mobility that has never been seen before. People can travel great (or short) distances much more quickly and easily than they could in the past. The internet has made information available at the touch of a key. Audio, video, and live connections with people far away from us have changed the way we buy things, learn, and even communicate. All this has exacerbated an already dangerous trend from the twentieth century—consumerism. For the church, this means that people don’t even have to attend corporate worship anymore. It used to be that churches competed with each other within thirty minutes’ driving distance. Today, a church can lose attendees to a live stream from a thousand miles away. Consumerism is a greater pressure than ever for the church.
In the West, the church has responded to cultural consumerism not by challenging it but by pandering to consumers’ preferences. Churches no longer shape worship liturgies in accordance with God’s commands as they are found in the Bible. Even tradition has been jettisoned in favor of a focus on the preferences of potential attendees. Churches do not ask whether worship practices please the Lord or are found in the Bible; the overriding concern is whether they will draw in and retain new attendees. Far too many churches have decided that success is primarily determined by the number of attendees at their services.
Historically, churches have established the elements of worship in accordance with God’s express commands. The center of the worship service was the preached Word, surrounded by readings from Scripture, the singing of praise that was rich in theological content (while allowing for variance in instruments and tunes), and a variety of prayers (adoration, confession, petition, and thanksgiving). Such an approach has been termed the “regulative principle of worship,” and the overarching idea is that God is the One who gets to determine how He is worshiped.
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Letters to the Seven Churches: To the Church in Ephesus
When someone loses a loved one, do they get calls and cards of sympathy? Are meals prepared and baby-sitting provided when someone gets sick? When someone loses a job, do people in the church help them find a new one? When someone stops attending church, do they get calls from concerned members who miss them? This is the kind of thing that Jesus is talking about when he speaks about doing the things the church did at the beginning. Jesus is not asking us to make superficial demonstrations of emotion. Jesus is talking about genuine love which manifests itself in action. By doing these things, the church is able to contend against false teachers and the poisonous cloud of suspicion, judgmentalism, and acrimony will be wonderfully dissipated by acts of mercy and charity.
The Lord of His Churches Addresses the Ephesians
Jesus Christ is the Lord of his church. He walks among the seven lampstands and holds the seven stars in his hand. He is the Alpha and the Omega, the First and the Last, the Beginning and the End. He is alive forevermore and holds in his hands the keys of death and Hades. Jesus Christ is our great high priest who has freed us from our sins through the shedding of his own blood. He has made us to be a kingdom of priests to serve his God and father. That same Jesus now comes to us with words of exhortation and rebuke found in the seven letters addressed to the churches of Asia Minor.
In the opening section of the Book of Revelation (chapters 2-3) we find seven letters which were originally addressed to the seven churches scattered throughout Asia Minor (Turkey) and to whom John is sending this circular letter we now know as the Book of Revelation. The letters to the seven churches are part of a larger vision which begins in Revelation 1:12 and which continues on to the end of chapter 3. But before we go any farther, it is important to put these letters in their proper context in order to interpret them correctly.
Context of the Seven Letters
Although a number of commentators believe these letters represent seven consecutive periods in church history–the Ephesian era being the first, the Laodician being the last–it is much better to see these churches as historical Christian congregations facing horrible persecution at the hands of the pagan Roman empire, in addition to struggling with heretical teaching arising from within. Throughout the Book of Revelation, the number seven represents completeness and perfection. The letters to the “seven” churches means these letters and situations they describe are representative of the whole of Christ’s church throughout the ages. The issues these Christians faced in the first century are the very much the same issues we face in the twenty-first.
It is important to keep in mind the unique literary style of the Book of Revelation as we work our way through John’s visions. As Dennis Johnson points out in his excellent commentary (Triumph of the Lamb), each of these visions serve as a different camera angle as the redemptive drama unfolds during the course of this present evil age. Each vision focuses upon a particular aspect of the struggle between Christ and Satan during the last days and the great tribulation, which is the entire period of time between the first advent and second coming of Jesus Christ.
Symbolism Drawn from the Old Testament
Throughout these visions, John uses apocalyptic language in which symbols serve as word pictures of the cosmic struggle between Jesus Christ and his already defeated but ever defiant foe, the devil. John uses symbols such as lampstands, stars and keys, as well as certain numbers, such as “seven,” to point us to the realities which these symbols represent. This means that the symbols used in apocalyptic literature are not to be taken literally, as can be seen by the description of Jesus Christ which opens this vision in verses 12-20 (“The Alpha and the Omega” (Letters to the Seven Churches — Part One).
In order to correctly understand the meaning of these symbols we must look to the Old Testament from where they are drawn, as well as to the first century Roman empire, which serves as the historical backdrop against which the struggles these symbols portray is played out. For example, in these letters to the seven churches, John will refer to the historical circumstances faced by the Christians of first century Asia Minor. But John will frame these historical issues in the context of a greater struggle in which apocalyptic symbols are used to point us beyond Asia Minor and the Roman Empire of the first century to the struggles we currently face in our own day and age. The Christ of the seven churches of Asia Minor is the same Christ who wins the great victory over Satan and all those allied with him. The Christ of the first century church is the Christ of the twenty-first century church. The Christ who walks among the lampstands of the seven churches in Asia Minor, is the same Christ who walks among us when his people assemble for worship wherever they may be.
Before we look at the first of these seven letters–the letter written to the church in Ephesus–there are several things which can be said about these letters in general and which we should keep in mind. To begin with, it is vital that we connect the seven letters to the Christ who is ever-present in his church. This particular vision begins with John’s vision of the resurrected Christ recounted in verses 12-16 of chapter 1.In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength. When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades. Write therefore the things that you have seen, those that are and those that are to take place after this. As for the mystery of the seven stars that you saw in my right hand, and the seven golden lampstands, the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.
All of the images John uses are drawn directly from the Old Testament and it is pointless to try and interpret these things literally as some medieval artists attempted to do in woodcuts and paintings, or in comic style today. When Jesus is described as being like a “son of man,” John reveals to us the true meaning of Daniel 7 and the everlasting kingdom of which Daniel had been speaking. When John speaks of Jesus with a long robe and golden sash, he is telling us that Jesus is the great high priest. When we hear that his head and hair are white, we see the reflected glory of the Ancient of Days. When Jesus’ feet glow like a furnace we should think of his purifying power. His voice, being like that of rushing water, means that his word is the Word of God. When Jesus speaks all creation must listen, for his testimony is true.
Furthermore, the lampstands are symbolic of God’s Holy Spirit, present in the churches, and who, through these lampstands, reminds us of the church’s function to be light-bearers to a fallen world. In Exodus 25:31, Moses describes in great detail how a golden lampstand with seven lamps is to be constructed for use in the tabernacle and then later in the temple. Even in Israel’s days in the wilderness, God was revealing his presence with his people through his Holy Spirit, to which the gold lampstand with seven lamps symbolically pointed. And now in John’s vision the same symbol appears again, only this time we are told of its true significance. Where the lampstand is present, Jesus is present. Where Jesus is present the Holy Spirit is present. And where the Holy Spirit is present, the church brings God’s light to the world around it which lives in darkness.
The Present and the Future
In verse 19, John is commanded by the Lord to write, “the things that you have seen, those that are and those that are to take place after this.” Some have argued that this statement is the interpretative key to the whole book, dividing things into the past (what you have seen), the present (what is now), and the future (what will take place later). But a number of commentators have pointed out that the correct division here is actually two-fold. John is commanded to write about what he has seen, things present and things future.[1] Since John has already told us in verse 1 that the things about to be revealed concern events which are soon to take place, it makes a great deal of sense to understand that John will discuss things that now are–i.e., the issues facing the seven churches to which he is writing, and then later–beginning in Revelation 4:1,where he will address things which are yet to take place in the future course of redemptive history until Christ’s second coming.
But there is something else we must consider. Jesus addresses seven historical churches in these letters. But when he addresses them, he also addresses us, promising blessing for obedience and threatening curse for disobedience. Yes, these are real imperatives which we must heed. But like all imperatives in the New Testament, they must be seen in the light of the indicatives (promises) which precede them.
The City of Ephesus
With these things in mind, we turn to Revelation 2:1-7 and Christ’s letter to the church in Ephesus. It might be helpful to know a bit about the city of Ephesus and the church which was founded there in the early 50’s of the first century. The city of Ephesus was famous throughout the ancient world for its temple dedicated to Diana (Artemis). In Acts 19, we read of Paul’s two years spent in the city which came to an end after certain Jews tried to exorcise a demon in the name of Jesus, only to have the demon possessed-man turn on them and beat them to a pulp (Acts 19:11-20). As a result of this incident, there were so many occultists in the area who came to faith in Jesus Christ that it was not long before those making a living selling religious trinkets associated with Diana worship and the temple began to see their formerly thriving businesses dry up.
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The Balance of God’s Grace – Part 2
We desire to understand God’s grace in balance. If we only think of the comfort of God’s grace, we miss that grace has a direction and agenda. If we only consider the call of God’s grace, we end up being legalistic, list-oriented, and evaluating our relationship with God almost exclusively by our spiritual resume of service. Yet, both are necessary. In our struggle to live every day as a Christ-exalting, God-honoring, Spirit-enabled adopted child of God, we need the comfort of God’s grace when we face temptation and sin.
Grace has a Direction
As Paul has described the work of God in Romans 8, he included a two-sided sense of grace. The comfort of God’s grace means that the adopted child of God no longer faces condemnation, enjoys the personal work of the Holy Spirit, and can call God “Daddy.” As those who still sin, this comfort reverberates deep in the soul. Each person understands the incredible toll that personal sin can have. Moving throughout a particular day or season, personal sin weighs heavy. The comfort of God’s grace can easily slip out of one’s thinking and consideration. When this happens, the Christ-follower becomes further alienated from Christ and the Gospel. Therefore, the comfort of God’s grace helps provide buoyancy for daily living. We are accepted in Christ without condemnation. Praise the Lord.
However grace also has a direction. We are not simply accepted in Christ to do whatever we wish as those who are not condemned. Instead, since we walk in the Spirit as those in Christ, we now are to put to death the deeds of the flesh. In other words, grace has a call toward increasing Christlikeness, which we refer to as personal sanctification. Therefore, we would summarize by emphasizing that grace has a direction.
Justification → Adoption → Sanctification → Glorification
As those who have been declared innocent of our sins because of the work of God in Christ (justification), we enjoy adoption as children (joint heirs with Christ) of God. As children, we strive to look more like our Savior / Brother Jesus. We diligently work to put off deeds of the flesh and walk in the Spirit (sanctification). As we do, we are encouraged in our faith, assured of eternal life, and anticipate the future day of complete redemption in heaven (glorification).
Grace is Grace Unto Change
Often we simply define grace as unmerited favor from God to us. Further unpacking grace emphasizes both the mercy and grace of God. In mercy God chooses to not give us what we deserve. Our sins and rebellion demand a payment. Paul described it so simply, “For the wages of sin is death” (Rom 3:23). However, in mercy, God allowed Jesus to be our vicarious substitute. Jesus suffered death so that we did not have to do so – mercy (Rom 5:8-9).
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Speaking Simple Things
When we hear a phrase like “God wrote the Bible,” we immediately want to include a dozen or more asterisks behind it to try and prove that we’re not ignorant, uneducated, and anti-intellectual. We want to sound sophisticated and enlightened, having moved beyond the simplistic statements we were taught as children. We want to signal to others that we’re not like those Christians who just accept everything on blind faith.
Last month, The Wall Street Journal ran an article where they asked college students who sympathize with Palestinians in the Israel/Hamas war whether they knew which river and which sea were being referred to in the popular chant “from the river to the sea.” Only 47% of students could name the river (Jordan) and the sea (Mediterranean). Once they were shown the river and the sea on a map and informed that “from the river to the sea” meant the annihilation of Israel, 67.8% of the students changed their minds and no longer supported the chant.
It might not be wise to wade into a hot-button issue to prove a different but related point, but the fact that close to 70% of students in a pro-Palestine rally were unknowingly calling for the extermination of Israel because they chanted a slogan that was catchy to say and sounded supportive shows how easy it is to be captivated—literally taken captive—by the sound of words when they play to the desires of our hearts. Having compassion and concern for the innocent Palestinians who are caught up in this tragic conflict is good and noble. Unknowingly chanting for the annihilation of a different people group—one that has a history of being the victims of genocide—a position you don’t even hold is not good and noble; it’s ignorant and dangerous.
My point here is not to talk about the Israel/Palestine conflict. I would be way in over my head. I simply want to point out how easily we are swayed by words and rhetoric more than arguments. I’m currently reading Augustine’s Confessions and this is a something that he discusses. Having doubts about his Manichean beliefs, he was excited that a prominent Manichean teacher, Faustus, was coming to speak in Carthage, where he lived.
After hearing Faustus speak, he was impressed by the way he spoke but disappointed by the content of his speech. Yet Faustus’ reputation for being a Manichean teacher was great, and Augustine’s peers said all he needed was to wait for Faustus to come, and all his doubts would be relieved. That failed to be the case.
Augustine wrote about this experience,
Those who had given me such assurances about him must have been poor judges. They thought him wise and thoughtful simply because they were charmed by his manner of speech.
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You [God] had already taught me that a statement is not necessarily true because it is wrapped in fine language or false because it is awkwardly expressed.
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You [God] had already taught me this lesson and the converse truth, that an assertion is not necessarily true because it is badly expressed or false because it is finely spoken.
I had learned that wisdom and folly are like different kinds of food. Some are wholesome and others are not, but both can be serveed equally well on the finest china dish or the meanest earthenware. In the same way, wisdom and folly can be clothed alike in plain words or the finest flowers of speech.
tldr: The way something is said has no bearing on the truth of the thing.
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