The Revelation of Jesus
Christ
The Revelation of Jesus Christ is, in many ways, the second part to
the book of Daniel.
The book of Daniel ends with the statement that “the words are shut
up and sealed till the time of the end” (Daniel 12:9). The Revelation of Jesus Christ ends with the
command to “Seal not up the words of the prophecy of this
book; for the time is at hand” (Revelation 22:10). The prophecies in the book of Daniel were sealed until the time of the
end. The Revelation was left unsealed
because the time is at hand.
The books are also
linked in the imagery that shows up in both books. We have already seen that Revelation often
helps us understand something in Daniel.
At the same time, the outlines of history provided in Daniel are
essential to helping us provide a framework on which to hang all the symbolism
in Revelation. Neither book can be
completely understood independently.
They must both be read together.
Let’s begin.
Revelation 1-3: The Seven
Churches
The
Introduction
Revelation 1
ASV
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1
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The
Revelation of Jesus Christ, which God gave him to show unto his servants,
even the things which must shortly come to pass: and he sent and signified it
by his angel unto his servant John;
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αποκαλυψις
ιησου χριστου ην εδωκεν αυτω ο θεος δειξαι τοις δουλοις αυτου α δει γενεσθαι
εν ταχει και εσημανεν αποστειλας δια του αγγελου αυτου τω δουλω αυτου ιωαννη
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2
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who bare
witness of the word of God, and of the testimony of Jesus Christ, even of all
things that he saw.
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ος
εμαρτυρησεν τον λογον του θεου και την μαρτυριαν ιησου χριστου οσα ειδεν
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3
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Blessed is he
that readeth, and they that hear the words of the prophecy, and keep the
things that are written therein: for the time is at hand.
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μακαριος ο
αναγινωσκων και οι ακουοντες τους λογους της προφητειας και τηρουντες τα εν
αυτη γεγραμμενα ο γαρ καιρος εγγυς
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This introduces Revelation as the prophetic book that God gave to
Jesus to guide us.
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4
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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 that are before his
throne;
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ιωαννης ταις
επτα εκκλησιαις ταις εν τη ασια χαρις υμιν και ειρηνη απο ο ων και ο ην και ο
ερχομενος και απο των επτα πνευματων α ενωπιον του θρονου αυτου
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5
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and from
Jesus Christ, who is the faithful witness, the firstborn of the dead, and the
ruler of the kings of the earth. Unto him that loveth us, and loosed us from
our sins by his blood;
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και απο ιησου
χριστου ο μαρτυς ο πιστος ο πρωτοτοκος των νεκρων και ο αρχων των βασιλεων
της γης τω αγαπωντι ημας και λυσαντι ημας εκ των αμαρτιων [ημων] εν τω αιματι
αυτου
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6
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and he made
us to be a kingdom, to be priests unto his God and Father; to him be the
glory and the dominion for ever and ever. Amen.
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και εποιησεν
ημας βασιλειαν ιερεις τω θεω και πατρι αυτου αυτω η δοξα και το κρατος εις
τους αιωνας αμην
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7
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Behold, he
cometh with the clouds; and every eye shall see him, and they that pierced
him; and all the tribes of the earth shall mourn over him. Even so, Amen.
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ιδου ερχεται
μετα των νεφελων και οψεται αυτον πας οφθαλμος και οιτινες αυτον εξεκεντησαν
και κοψονται επ αυτον πασαι αι φυλαι της γης ναι αμην
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1 John 3 and Romans 6-8 are excellent starting points for
understanding what the Bible means when it says Jesus “loosed us from our sins
by his blood”.
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8
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I am the
Alpha and the Omega, saith the Lord God, who is and who was and who is to
come, the Almighty.
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εγω ειμι το
αλφα και το ω λεγει κυριος ο θεος ο ων και ο ην και ο ερχομενος ο παντοκρατωρ
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One thing I would like to point out here is that it identifies the
Lord God as the Alpha and Omega as well as the one who is and was and is to
come. A quick reading of verses 4 and 5
will show that they list Jesus Christ separately from the one who is and was
and is to come.
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9
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I John, your
brother and partaker with you in tribulation and kingdom and patience which
are in Jesus, was in the isle that is called Patmos, for the word of God and
the testimony of Jesus.
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εγω ιωαννης ο αδελφος υμων και συγκοινωνος εν τη θλιψει και
βασιλεια και υπομονη εν ιησου εγενομην εν τη νησω τη καλουμενη πατμω δια τον
λογον του θεου και την μαρτυριαν ιησου
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10
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I was in the
Spirit on the Lord's day, and I heard behind me a great voice, as of a
trumpet
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εγενομην εν
πνευματι εν τη κυριακη ημερα και ηκουσα οπισω μου φωνην μεγαλην ως σαλπιγγος
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11
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saying, What
thou seest, write in a book and send it to the seven churches: unto Ephesus,
and unto Smyrna, and unto Pergamum, and unto Thyatira, and unto Sardis, and
unto Philadelphia, and unto Laodicea.
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λεγουσης ο
βλεπεις γραψον εις βιβλιον και πεμψον ταις επτα εκκλησιαις εις εφεσον και εις
σμυρναν και εις περγαμον και εις θυατειρα και εις σαρδεις και εις
φιλαδελφειαν και εις λαοδικειαν
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Those familiar with verse 11 in the King James translation will
probably notice that it that this translation does not include the phrase “I am Alpha and Omega, the first and the last”. It is also not included in the Greek text on
the right. Many modern translations
don’t include this because it does not appear in the oldest and most reliable
Greek manuscripts. It appears to be
something that was inserted by scribes later on.
On a side note. Although there is evidence for some changes
and errors in the ancient manuscripts, nearly all of them are errors in
spelling or wording that have absolutely no effect on the translation or
meaning of the text. There are very very
few passages in the Bible which textual scholars seriously dispute what was
originally written. And even the most
critical scholars still admit that none of these variations affect the basic
teachings of the Bible. For those few
disputed passages, many modern translations will often include marginal notes
describing the differences in the manuscripts.
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12
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And I turned
to see the voice that spake with me. And having turned I saw seven golden
candlesticks;
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και επεστρεψα
βλεπειν την φωνην ητις ελαλει μετ εμου και επιστρεψας ειδον επτα λυχνιας
χρυσας
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13
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and in the
midst of the candlesticks one like unto a son of man, clothed with a garment
down to the foot, and girt about at the breasts with a golden girdle.
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και εν μεσω
των λυχνιων ομοιον υιον ανθρωπου ενδεδυμενον ποδηρη και περιεζωσμενον προς
τοις μαστοις ζωνην χρυσαν
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14
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And his head
and his hair were white as white wool, white as snow; and his eyes were as a
flame of fire;
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η δε κεφαλη
αυτου και αι τριχες λευκαι ως εριον λευκον ως χιων και οι οφθαλμοι αυτου ως
φλοξ πυρος
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15
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and his feet
like unto burnished brass, as if it had been refined in a furnace; and his
voice as the voice of many waters.
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και οι ποδες
αυτου ομοιοι χαλκολιβανω ως εν καμινω πεπυρωμενης και η φωνη αυτου ως φωνη
υδατων πολλων
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16
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And he had in
his right hand seven stars: and out of his mouth proceeded a sharp two-edged
sword: and his countenance was as the sun shineth in his strength.
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και εχων εν
τη δεξια χειρι αυτου αστερας επτα και εκ του στοματος αυτου ρομφαια διστομος
οξεια εκπορευομενη και η οψις αυτου ως ο ηλιος φαινει εν τη δυναμει αυτου
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17
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And when I saw him, I fell at his feet as one dead. And he laid
his right hand upon me, saying, Fear not; I am the first and the last,
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και οτε ειδον
αυτον επεσα προς τους ποδας αυτου ως νεκρος και εθηκεν την δεξιαν αυτου επ
εμε λεγων μη φοβου εγω ειμι ο πρωτος και ο εσχατος
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In this verse, it is clearly Jesus speaking and he clearly does
refer to himself as the “first and the last”.
We need to let the Bible explain itself on what this phrase means. Is it referring to existence or something
else? If we turn to Isaiah 41:4 we get
an explanation.
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4
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Who hath wrought and done it, calling the generations from the
beginning? I, [Yehovah], the first, and with the last, I am he.
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מי־פעל ועשׂה קרא הדרות מראשׁ אני יהוה ראשׁון
ואת־אחרנים אני־הוא
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We can see here that the phrase doesn’t always refer to the first
and last in existence. It can also refer
to the calling the generations to God, from the first to the last. This duty is ultimately God’s, but he has
conferred it on Jesus to carry out.
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18
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and the
Living one; and I was dead, and behold, I am alive for evermore, and I have
the keys of death and of Hades.
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και ο ζων και
εγενομην νεκρος και ιδου ζων ειμι εις τους αιωνας των αιωνων και εχω τας
κλεις του θανατου και του αδου
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Jesus indicates here that he has obtained the keys of death and
Hades through his death and resurrection.
This tells us two things. First,
keys symbolize power or authority over something. Second, this sheds some light on the purpose
of his death and resurrection.
This also provides some insight into why Jesus is called the first
and the last. Both here and in the next
chapter Jesus links this phrase with his death and resurrection. Paul reflected on this in Colossians.
Colossians 1:18
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18
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And he is the head of the body, the church: who is the beginning,
the firstborn from the dead; that in all things he might have the preeminence.
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και αυτος εστιν η κεφαλη του σωματος της εκκλησιας ος εστιν [η]
αρχη πρωτοτοκος εκ των νεκρων ινα γενηται εν πασιν αυτος πρωτευων
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Continuing on in Revelation 1:19-20
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19
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Write
therefore the things which thou sawest, and the things which are, and the
things which shall come to pass hereafter;
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γραψον ουν α
ειδες και α εισιν και α μελλει γινεσθαι μετα ταυτα
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20
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the mystery
of the seven stars which thou sawest in my right hand, and the seven golden
candlesticks. The seven stars are the angels of the seven churches: and the
seven candlesticks are seven churches.
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το μυστηριον
των επτα αστερων ους ειδες επι της δεξιας μου και τας επτα λυχνιας τας χρυσας
οι επτα αστερες αγγελοι των επτα εκκλησιων εισιν και αι λυχνιαι αι επτα επτα
εκκλησιαι εισιν
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Remember that stars represent angels. The word “angel” literally means “messenger”,
so stars represent angels and/or messengers.
Candlesticks represent churches.
In the letters to the seven churches we see the problems that
existed within the church at that time.
Each of the churches has different strengths and weaknesses.
In the prophecies in Daniel, we found that a series of things (i.e.
metals, beasts) often designated a sequence in time. We already went over the framework of God’s
timeline in Daniel. If you recall, those
timelines focused largely on Rome. And
they devoted more time to Papal Rome than anything else.
When we look at Jesus’s messages to these churches, we will see
that they don’t just describe individual churches in the first century. If we hold up the churches to the timelines
established in Daniel, we see that they also apply to the experiences of the
church both under Pagan Rome and Papal Rome.
The
Letter to the Church of Ephesus
Revelation 2:1-7 ASV
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1
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To the angel
of the church in Ephesus write: These things saith he that holdeth the seven
stars in his right hand, he that walketh in the midst of the seven golden
candlesticks:
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τω αγγελω τω
εν εφεσω εκκλησιας γραψον ταδε λεγει ο κρατων τους επτα αστερας εν τη δεξια
αυτου ο περιπατων εν μεσω των επτα λυχνιων των χρυσων
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2
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I know thy
works, and thy toil and patience, and that thou canst not bear evil men, and
didst try them that call themselves apostles, and they are not, and didst
find them false;
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οιδα τα εργα
σου και τον κοπον και την υπομονην σου και οτι ου δυνη βαστασαι κακους και
επειρασας τους λεγοντας εαυτους αποστολους και ουκ εισιν και ευρες αυτους
ψευδεις
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3
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and thou hast
patience and didst bear for my name's sake, and hast not grown weary.
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και υπομονην
εχεις και εβαστασας δια το ονομα μου και ου κεκοπιακες
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4
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But I have
this against thee, that thou didst leave thy first love.
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αλλα εχω κατα
σου οτι την αγαπην σου την πρωτην αφηκες
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5
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Remember
therefore whence thou art fallen, and repent and do the first works; or else
I come to thee, and will move thy candlestick out of its place, except thou
repent.
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μνημονευε ουν
ποθεν πεπτωκας και μετανοησον και τα πρωτα εργα ποιησον ει δε μη ερχομαι σοι
και κινησω την λυχνιαν σου εκ του τοπου αυτης εαν μη μετανοησης
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6
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But this thou
hast, that thou hatest the works of the Nicolaitans, which I also hate.
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αλλα τουτο
εχεις οτι μισεις τα εργα των νικολαιτων α καγω μισω
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7
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He that hath
an ear, let him hear what the Spirit saith to the churches. To him that
overcometh, to him will I give to eat of the tree of life, which is in the
Paradise of God.
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ο εχων ους
ακουσατω τι το πνευμα λεγει ταις εκκλησιαις τω νικωντι δωσω αυτω φαγειν εκ
του ξυλου της ζωης ο εστιν εν τω παραδεισω του θεου
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Jesus’s first message to the church was addressed to the church of
Ephesus. Jesus refers to himself as the
one who holds the seven stars in his right hand. Remember, the seven stars are the seven
angels (a.k.a. messengers) of the seven churches. Jesus hold them in his right hand, but he
also walks among them because he walks among the seven candlesticks, which are
the seven churches.
Jesus says that the church of Ephesus can’t bear evil men. It tested false apostles and found them to be
false. It is patient and doesn’t grow
weary.
However, they have lost their first love. Jesus tells them to repent and do their first
works again.
Jesus commends them for hating the works of the Nicolatians. Iranaeus describes the Nicolaitans this way
in Against Heresies 1.26
The
Nicolaitanes are the followers of that Nicolas who was one of the seven first
ordained to the diaconate by the apostles. They lead lives of unrestrained
indulgence. The character of these men is very plainly pointed out in the
Apocalypse of John, [when they are represented] as teaching that it is a matter
of indifference to practise adultery, and to eat things sacrificed to idols.
Wherefore the Word has also spoken of them thus: "But this thou hast, that
thou hatest the deeds of the Nicolaitanes, which I also hate."[4]
Jesus gives them the promise that he gives to all of us. Those who overcome their sinful ways will be
given the right to the tree of life.
The description of Ephesus matches very well the early church
described in the New Testament period.
The
Letter to the Church of Smyrna
Revelation 2:8-11 ASV
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8
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And to the
angel of the church in Smyrna write: These things saith the first and the
last, who was dead, and lived again:
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και τω αγγελω
τω εν σμυρνη εκκλησιας γραψον ταδε λεγει ο πρωτος και ο εσχατος ος εγενετο
νεκρος και εζησεν
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|
9
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I know thy
tribulation, and thy poverty (but thou art rich), and the blasphemy of them
that say they are Jews, and they art not, but are a synagogue of Satan.
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οιδα σου την
θλιψιν και την πτωχειαν αλλα πλουσιος ει και την βλασφημιαν εκ των λεγοντων
ιουδαιους ειναι εαυτους και ουκ εισιν αλλα συναγωγη του σατανα
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10
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Fear not the
things which thou art about to suffer: behold, the devil is about to cast
some of you into prison, that ye may be tried; and ye shall have tribulation
ten days. Be thou faithful unto death, and I will give thee the crown of
life.
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μη φοβου α
μελλεις πασχειν ιδου μελλει βαλλειν ο διαβολος εξ υμων εις φυλακην ινα
πειρασθητε και εχητε θλιψιν ημερων δεκα γινου πιστος αχρι θανατου και δωσω
σοι τον στεφανον της ζωης
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11
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He that hath
an ear, let him hear what the Spirit saith to the churches. He that
overcometh shall not be hurt of the second death.
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ο εχων ους
ακουσατω τι το πνευμα λεγει ταις εκκλησιαις ο νικων ου μη αδικηθη εκ του
θανατου του δευτερου
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When Jesus addresses the church of Smyrna he again refers to
himself as the first and last who was dead and lived again. This seems to point to the promise of
resurrection that we have when we follow Jesus.
Jesus describes them as living in tribulation and poverty. The great wealth of the church would not come
until Constantine’s conversion to Christianity in the Fourth Century.
Also, he mentions that they are having troubles with those who say
they are Jews, but are not true Jews.
This illustrates the enormous gulf that exists between the early
believers and modern Christians. The
word “Christian” only appears three times in the Bible (Acts 11:26; Acts 26:28;
1 Peter 4:16) and in only one of those instances is it used by a believer. The early believers did not consider
themselves to be members of a separate religion called “Christianity”. None of the earliest believers held any
doctrines that were incompatible with the basic principles of Judaism. However, new believers brought in blasphemies
that were incompatible with Judaism. The most significant of which was the
doctrine of the Trinity which violates the most foundational belief of Judaism,
the oneness and indivisibility of God.
Over time the Greek Christian believers distanced themselves from Judaism
until they came to be two distinct religions.
As
abundant evidence has shown us, after Jesus’ crucifixion his family and disciples
continued to worship together in the Temple in Jerusalem, manifesting no
difference from their fellow Jews except in their belief that Jesus was the
Davidic Messiah. Unfortunately for these harmonious beginnings, Pauline
Christianity increasingly adopted an understanding of Jesus that Judaism could
not ultimately bear: the Hellenistic theological belief that Jesus was
literally God incarnate in human flesh. As the doctrine of the incarnation
became ever more central to Gentile Catholic Christianity, an impassible
theological wall arose between Jews and Christians.
….
It is therefore potentially significant for interreligious dialogue today that
one of the firm conclusions modern research into James has revealed is that
neither Jesus’ family, nor the apostles, nor his Jewish disciples, believed
that Jesus was literally God. They believed that Jesus was the Davidic Messiah,
“adopted” by God as his “son” at his baptism by John, but still a human being.
That the earliest Christian doctrine was in no way incompatible with Jewish
doctrine is evidenced above all by the fact that the Jews in Jerusalem
continued to accept Jesus’ followers as fellow Jews; in fact, they saw them as
being particularly rigorous and pious Jews.[5]
Many Christians assume that the council in Acts 15 represented a
break with Judaism. This confusion arises
from a fundamental misunderstanding of Judaism.
Judaism teaches that only the Jews have to be circumcised follow the
Mosaic Law. Gentiles are only required
to follow the Laws of Noah in order to be saved. The Jerusalem Council in Acts 15 ruled that
Gentile believers would be considered part of the community if they adhered to
the Laws of Noah.[6]
The Gentile believers could be accepted into the community without
keeping the Torah (Mosaic Law), but their basic doctrines (i.e. who God is)
would have to be in line with Judaism.
That is why Jesus refers to those who don’t accept the basic doctrines
of Judaism as blasphemers who say they are Jews but are really of the Synagogue
of Satan.
Jesus continues on to describe how they would suffer and be thrown
into prison and then he says they would suffer tribulation for ten days. History tells us that one of the worst
persecutions suffered by Christians was at the hands of the emperor Diocletian. The persecution began in 303. It ended when Constantine issued the Edict of
Milan in 313, ten years later.[7]
Obviously, the description of the church of Smyrna fits the history
of the church between the Apostolic Age and the Edict of Milan.
The
Letter to the Church of Pergamum
Revelation 2:12-17 ASV
|
12
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and to the
angel of the church in Pergamum write: These things saith he that hath the
sharp two-edged sword:
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και τω αγγελω
της εν περγαμω εκκλησιας γραψον ταδε λεγει ο εχων την ρομφαιαν την διστομον
την οξειαν
|
|
13
|
I know where
thou dwellest, even where Satan's throne is; and thou holdest fast my name,
and didst not deny my faith, even in the days of Antipas my witness, my
faithful one, who was killed among you, where Satan dwelleth.
|
οιδα που
κατοικεις οπου ο θρονος του σατανα και κρατεις το ονομα μου και ουκ ηρνησω
την πιστιν μου και εν ταις ημεραις αντιπας ο μαρτυς μου ο πιστος [μου] ος
απεκτανθη παρ υμιν οπου ο σατανας κατοικει
|
|
14
|
But I have a
few things against thee, because thou hast there some that hold the teaching
of Balaam, who taught Balak to cast a stumblingblock before the children of
Israel, to eat things sacrificed to idols, and to commit fornication.
|
αλλ εχω κατα
σου ολιγα οτι εχεις εκει κρατουντας την διδαχην βαλααμ ος εδιδασκεν τω βαλακ
βαλειν σκανδαλον ενωπιον των υιων ισραηλ φαγειν ειδωλοθυτα και πορνευσαι
|
|
15
|
So hast thou
also some that hold the teaching of the Nicolaitans in like manner.
|
ουτως εχεις
και συ κρατουντας την διδαχην νικολαιτων ομοιως
|
|
16
|
Repent
therefore; or else I come to thee quickly, and I will make war against them
with the sword of my mouth.
|
μετανοησον
ουν ει δε μη ερχομαι σοι ταχυ και πολεμησω μετ αυτων εν τη ρομφαια του
στοματος μου
|
|
17
|
He that hath
an ear, let him hear what the Spirit saith to the churches. To him that
overcometh, to him will I give of the hidden manna, and I will give him a
white stone, and upon the stone a new name written, which no one knoweth but
he that receiveth it.
|
ο εχων ους
ακουσατω τι το πνευμα λεγει ταις εκκλησιαις τω νικωντι δωσω αυτω του μαννα
του κεκρυμμενου και δωσω αυτω ψηφον λευκην και επι την ψηφον ονομα καινον
γεγραμμενον ο ουδεις οιδεν ει μη ο λαμβανων
|
The people in Pergamum dwell in a place where the paganism was so
strong that Jesus referred to it as the seat of Satan. In fact believers, such as the Antipas
mentioned, were martyred in that city.
Jesus goes on to state that there are among them some who hold to
false doctrines. He specifically
mentions that they eat things sacrificed to idols and commit fornication. He also mentions that some follow the
teachings of the Nicolaitans which we saw earlier taught that Christians did
not need to follow the law.
In mentioning food sacrificed to idols and fornication, Jesus is directly
referencing what his brother, James, gave as the minimum requirements for
Gentile believers to follow.
Acts 21:18-26
18 And the day following Paul went in with us unto
James; and all the elders were present.
19 And when he had saluted them, he declared
particularly what things God had wrought among the Gentiles by his ministry.
20 And when they heard it, they glorified the
Lord, and said unto him, Thou seest, brother, how many thousands of Jews there
are which believe; and they are all zealous of the law:
21 And they are informed of thee, that thou
teachest all the Jews which are among the Gentiles to forsake Moses, saying
that they ought not to circumcise their children, neither to walk after the
customs.
22 What is it therefore? the multitude must needs
come together: for they will hear that thou art come.
23 Do therefore this that we say to thee: We have
four men which have a vow on them;
24 Them take, and purify thyself with them, and be
at charges with them, that they may shave their heads: and all may know that
those things, whereof they were informed concerning thee, are nothing; but that
thou thyself also walkest orderly, and keepest the law.
25 As touching the Gentiles which believe, we have
written and concluded that they observe no such thing, save only that they keep
themselves from things offered to idols, and from blood, and from strangled,
and from fornication.
26 Then Paul took
the men, and the next day purifying himself with them entered into the temple,
to signify the accomplishment of the days of purification, until that an
offering should be offered for every one of them.
It is worth
noting what the offering was that Paul and the other Christians were required
to give when they finished the vow.
Numbers 6:13-14,
18, 21
13 And this is the law of the Nazarite, when the
days of his separation are fulfilled: he shall be brought unto the door of the
tabernacle of the congregation:
14 And he shall offer his offering unto [Yehovah],
one he lamb of the first year without blemish for a burnt offering, and one ewe
lamb of the first year without blemish for a sin offering, and one ram without
blemish for peace offerings,
…………..
18 And the Nazarite shall shave the head of his
separation at the door of the tabernacle of the congregation, and shall take
the hair of the head of his separation, and put it in the fire which is under
the sacrifice of the peace offerings.
……….
21 This is the law
of the Nazarite who hath vowed, and of his offering unto [Yehovah] for his
separation, beside that that his hand shall get: according to the vow which he
vowed, so he must do after the law of his separation.
Jesus warns them that they must repent or he will come against them
with a sword out out of his mouth. This
echoes Revelation’s description of the second coming.
Revelation 19:11-21
11 And I saw heaven opened, and behold a white
horse; and he that sat upon him was called Faithful and True, and in
righteousness he doth judge and make war.
12 His eyes were as a flame of fire, and on his
head were many crowns; and he had a name written, that no man knew, but he
himself.
13 And he was clothed with a vesture dipped in
blood: and his name is called The Word of God.
14 And the armies which were in heaven followed
him upon white horses, clothed in fine linen, white and clean.
15 And out of his mouth goeth a sharp sword, that
with it he should smite the nations: and he shall rule them with a rod of iron:
and he treadeth the winepress of the fierceness and wrath of Almighty God.
16 And he hath on his vesture and on his thigh a
name written, King Of Kings, And Lord Of
Lords.
17 And I saw an angel standing in the sun; and he
cried with a loud voice, saying to all the fowls that fly in the midst of
heaven, Come and gather yourselves together unto the supper of the great God;
18 That ye may eat the flesh of kings, and the
flesh of captains, and the flesh of mighty men, and the flesh of horses, and of
them that sit on them, and the flesh of all men, both free and bond, both small
and great.
19 And I saw the beast, and the kings of the
earth, and their armies, gathered together to make war against him that sat on
the horse, and against his army.
20 And the beast was taken, and with him the false
prophet that wrought miracles before him, with which he deceived them that had
received the mark of the beast, and them that worshipped his image. These both
were cast alive into a lake of fire burning with brimstone.
21 And the remnant
were slain with the sword of him that sat upon the horse, which sword proceeded
out of his mouth: and all the fowls were filled with their flesh.
Constantine initiated the merge between the church and the Roman
Empire. Revelation 12 explains how Satan
is the power behind both Pagan and Papal Rome.
With the merger between the church and Rome the church was now firmly
situated in the seat of Satan. The Roman
Church began, even more than before, to integrate pagan ideas into the church. Jesus warns them what will happen if they
continue.
Jesus said some of them followed the false doctrines of Balaam and
the Nicolaitans. One thing he
specifically mentions is fornication.
The prophets often used adultery to describe the religious community who
went after ofther gods.
Jeremiah 3:6-9
6 [Yehovah] said also unto me in the days of
Josiah the king, Hast thou seen that which backsliding Israel hath done? she is
gone up upon every high mountain and under every green tree, and there hath
played the harlot.
7 And I said after she had done all these things,
Turn thou unto me. But she returned not. And her treacherous sister Judah saw
it.
8 And I saw, when for all the causes whereby
backsliding Israel committed adultery I had put her away, and given her a bill
of divorce; yet her treacherous sister Judah feared not, but went and played
the harlot also.
9 And it came to
pass through the lightness of her whoredom, that she defiled the land, and
committed adultery with stones and with stocks.
Jesus also describes how they are living in Satan’s seat and some
of them have been killed for the faith.
And he commends them for holding fast to Jesus’s faith.
Jesus and the disciples were all Jews their entire lives. One of the first things anyone will find when
they study Judaism is that the foundational belief of Judaism is that God is
one, invisible, eternal, indivisible person.
The foundational belief of the Roman Church is the denial of the
Jewish understanding of God and the assertion that God is a trinity.
The
mystery of the Trinity is the central doctrine of Catholic faith. Upon it are
based all other teachings of the Church.[8]
When Constantine adopted Christianity as the religion of Rome, the
doctrine of the trinity was being hotly debated. The eastern churches tended to emphasize
Jesus’s humanity more than the western churches. Those who saw Christianity as a continuation
of Judaism tended to gravitate towards one form of Arianism (the belief that
only the Father is eternal and he brought Jesus into existence and gave him his
authority) or another. The anti-Arians
sought a cleaner break with the past and pushed the doctrine of the
trinity. Constantine despised Judaism
and naturally wanted his “New Rome” to be distanced as much as possible from
Judaism.[9]
Soon after Rome adopted Christianity as its official religion they
held the Council of Nicea to decide which form of Christianity would be
accepted by the Roman Church. Since
Revelation 12 shows us that Satan was the power behind Rome, we can conclude
that the Roman Church is the religion of Satan’s throne described by Jesus in
his message.
The council produced what is known as the Nicene Creed.
Here is the English translation.
We
believe in one God, the Father Almighty, Maker of all things visible and
invisible.
And
in one Lord Jesus Christ , the Son of God, begotten of the Father [the
only-begotten; that is, of the essence of the Father, God of God], Light of
Light, very God of very God, begotten, not made, being of one substance (homoousion)with the Father; by whom all things were
made [both in heaven and on earth]; who for us men, and for our salvation, came
down and was incarnate and was made man; he suffered, and the third day he rose
again, ascended into heaven; from thence he shall come to judge the quick and
the dead.
And
in the Holy Ghost .
[But those who say: 'There was a time when he was not;' and 'He was
not before he was made;' and 'He was made out of nothing,' or 'He is of another
substance' or 'essence,' or 'The Son of God is created,' or 'changeable,' or
'alterable'—they are condemned by the holy catholic and apostolic Church.][10]
Not everyone was satisfied with the Nicene Creed, especially the
fact that it did not clarify the position of the Holy Spirit. It was revised in Constantinople in 381 under
the reign or the Roman Emperor Theodosius I.
We
believe in one God, the Father Almighty, Maker of heaven and earth, and of all
things visible and invisible.
And
in one Lord Jesus Christ , the only-begotten Son of God, begotten of the Father
before all worlds (æons), Light of Light, very God of very God, begotten, not
made, being of one substance with the Father; by whom all things were made; who
for us men, and for our salvation, came down from heaven, and was incarnate by
the Holy Ghost of the Virgin Mary, and was made man; he was crucified for us under
Pontius Pilate, and suffered, and was buried, and the third day he rose again,
according to the Scriptures, and ascended into heaven, and sitteth on the right
hand of the Father ; from thence he shall come again, with glory, to judge the
quick and the dead; whose kingdom shall have no end.
And in the Holy
Ghost , the Lord and Giver of life, who proceedeth from the Father, who with
the Father and the Son together is worshiped and glorified, who spake by the
prophets. In one holy catholic and apostolic Church; we acknowledge one baptism
for the remission of sins; we look for the resurrection of the dead, and the
life of the world to come. Amen. [11]
Naturally, acceptance of the Nicene Creed provided a test to
determine whether or not a Christian leader should be considered a part of the
Catholic Church. The emperor Theodosius
I stated this in the “edict, called Nullis haereticis: No heretics. “He who
professes the Nicene faith is to be thought of as the genuine worshipper in the
Catholic religion,” it read.”[12]
Right after the Council of Constantinople, the emperor Theodosius I
declared:
We now order
that all churches are to be handed over to the bishops who profess Father, Son
and Holy Spirit of a single majesty , of the same glory, of one splendor, who
establish no difference by sacrilegious separation, but [who affirm] the order of the Trinity by
recognizing the Persons and uniting the Godhead.[13]
Soon after the Council of Constantinople in 381 the advocacy of
Arian teachings and the possession of Arian writings was deemed by the Roman
Emperor Theodosius I to be punishable by death.[14] Thus, the Trinity was the primary doctrine
that was settled with the help of the Roman Emperor. It is the primary doctrine the acceptance or
denial of which marked someone as Catholic or “heretic”. Rome caused all people within the empire to
accept the Nicene Creed. Those who held
to the Jewish understanding of God and opposed the Trinity doctrine were
punished by death.
In the early centuries of the Roman Church there were Christians
who were opposed to the religion of Rome.
The largest group of these were the Arian Christians mentioned
previously. Though there were others
such as the Ebionites and the Nazarenes that were very close to the original
Jewish believers. Though the Arian
beliefs were significantly closer to the Catholics than the Ebionites or
Nazarenes, they all held on to the most basic principle of that faith, the
belief that the true eternal creator was only one person.
They believed that only the Father was eternal and that He gave
Jesus his power and authority.
John 17:1-3
1 These
words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour
is come; glorify thy Son, that thy Son also may glorify thee:
2 As thou hast given him power over all flesh,
that he should give eternal life to as many as thou hast given him.
3 And this is
life eternal, that they might know thee the only true God, and Jesus Christ,
whom thou hast sent.
Hebrews 1:4-5
4 Being made so much better than the angels, as
he hath by inheritance obtained a more excellent name than they.
5 For unto which
of the angels said he at any time, Thou art my Son, this day have I begotten
thee? And again, I will be to him a Father, and he shall be to me a Son?
Acts 2:22, 36
22 Ye men of Israel, hear these words; Jesus of Nazareth, a man
approved of God among you by miracles and wonders and signs, which God did by
him in the midst of you, as ye yourselves also know….
36 Therefore let all the house of Israel know assuredly, that God hath
made the same Jesus, whom ye have crucified, both Lord and Christ.
We saw in our study of Daniel 7 that the Roman religion gained full
control over Western Europe partially through the utter destruction of three of
these Arian kingdoms, namely the Heruli, Vandals and Ostrogoths. Until that time the Arians represented a
sizable opposition to the Roman faith.
They held on to that basic principle of faith espoused by Jesus in John
17:1-3 that life eternal comes from knowing the Father, the only true God, and
Jesus Christ whom He sent.
But, just as Jesus described, the doctrines of the Roman Catholic
Church were gaining ground among these groups and they were all eventually
destroyed or converted to the Roman Trinitarian religion.
The
Letter to the Church of Thyatira
Revelation 2:18-29 ASV
|
18
|
And to the
angel of the church in Thyatira write: These things saith the Son of God, who
hath his eyes like a flame of fire, and his feet are like unto burnished
brass:
|
και τω αγγελω
τω εν θυατειροις εκκλησιας γραψον ταδε λεγει ο υιος του θεου ο εχων τους
οφθαλμους [αυτου] ως φλογα πυρος και οι ποδες αυτου ομοιοι χαλκολιβανω
|
|
19
|
I know thy
works, and thy love and faith and ministry and patience, and that thy last
works are more than the first.
|
οιδα σου τα
εργα και την αγαπην και την πιστιν και την διακονιαν και την υπομονην σου και
τα εργα σου τα εσχατα πλειονα των πρωτων
|
|
20
|
But I have
this against thee, that thou sufferest the woman Jezebel, who calleth herself
a prophetess; and she teacheth and seduceth my servants to commit
fornication, and to eat things sacrificed to idols.
|
αλλα εχω κατα
σου οτι αφεις την γυναικα ιεζαβελ η λεγουσα εαυτην προφητιν και διδασκει και
πλανα τους εμους δουλους πορνευσαι και φαγειν ειδωλοθυτα
|
|
21
|
And I gave
her time that she should repent; and she willeth not to repent of her
fornication.
|
και εδωκα
αυτη χρονον ινα μετανοηση και ου θελει μετανοησαι εκ της πορνειας αυτης
|
|
22
|
Behold, I
cast her into a bed, and them that commit adultery with her into great
tribulation, except they repent of her works.
|
ιδου βαλλω
αυτην εις κλινην και τους μοιχευοντας μετ αυτης εις θλιψιν μεγαλην εαν μη
μετανοησουσιν εκ των εργων αυτης
|
|
23
|
And I will
kill her children with death; and all the churches shall know that I am he
that searcheth the reins and hearts: and I will give unto each one of you
according to your works.
|
και τα τεκνα
αυτης αποκτενω εν θανατω και γνωσονται πασαι αι εκκλησιαι οτι εγω ειμι ο
εραυνων νεφρους και καρδιας και δωσω υμιν εκαστω κατα τα εργα υμων
|
|
24
|
But to you I
say, to the rest that are in Thyatira, as many as have not this teaching, who
know not the deep things of Satan, as they are wont to say; I cast upon you
none other burden.
|
υμιν δε λεγω
τοις λοιποις τοις εν θυατειροις οσοι ουκ εχουσιν την διδαχην ταυτην οιτινες
ουκ εγνωσαν τα βαθεα του σατανα ως λεγουσιν ου βαλλω εφ υμας αλλο βαρος
|
|
25
|
Nevertheless
that which ye have, hold fast till I come.
|
πλην ο εχετε
κρατησατε αχρις ου αν ηξω
|
|
26
|
And he that
overcometh, and he that keepeth my works unto the end, to him will I give
authority over the nations:
|
και ο νικων
και ο τηρων αχρι τελους τα εργα μου δωσω αυτω εξουσιαν επι των εθνων
|
|
27
|
and he shall
rule them with a rod of iron, as the vessels of the potter are broken to
shivers; as I also have received of my Father:
|
και ποιμανει
αυτους εν ραβδω σιδηρα ως τα σκευη τα κεραμικα συντριβεται [2 28] ως καγω
ειληφα παρα του πατρος μου
|
|
28
|
and I will
give him the morning star.
|
και δωσω αυτω
τον αστερα τον πρωινον
|
|
29
|
He that hath
an ear, let him hear what the Spirit saith to the churches.
|
ο εχων ους
ακουσατω τι το πνευμα λεγει ταις εκκλησιαις
|
For the church of Thyatira Jesus said they did some good works: love and faith and ministry and patience. But, he doesn’t mention the faith of Jesus
from the previous church. Instead the
church allows Jezebel to seduce the people to eat foods sacrificed to idols and
commit fornication. Jezebel was infamous
queen who led the Israelites into paganism and idolatry.
In the previous church there were
people who held to the teachings of Balaam and the Nicolaitans. In this church, those things have become
institutionalized. It doesn’t say that
only some follow Jezebel. The church as
a whole is portrayed as following Jezebel.
Jesus warns them of the punishments
he will bring on them if they don’t repent.
Then Jesus acknowledges the individuals in the church who haven’t
succomed and encourages them to stay strong and he will reward them.
This describes the well the medieval church. After the fall of the Western Roman Empire,
the church became the dominant power.
All of the kingdoms and groups who maintained the belief (like the Jews)
that only the Father is truly eternal, or any of the other distinctly Jewish
doctrines, were destroyed or converted.
This left the Roman Church as the only Christian institution. However, there were individuals who held out
and maintained their relationship with God.
In Revelation 9 we will see that after the Roman Catholic Church gained
total domination, God gave Muhammad a message and raised the Arabs to power to
punish the Christian world and bring them to repentance. However, Jesus encouraged his true followers
to stay faithful and Revelation 9 informs us that the Muslims were instructed
to only hurt those who did not have the seal of God in their foreheads. Those who had the seal of God in their
foreheads had nothing to fear from the Muslims.
The
Letter to the Church of Sardis
Revelation
3:1-6 ASV
|
1
|
And to the angel of the church in Sardis write: These things
saith he that hath the seven Spirits of God, and the seven stars: I know thy
works, that thou hast a name that thou livest, and thou art dead.
|
και τω αγγελω της εν σαρδεσιν εκκλησιας γραψον ταδε λεγει ο εχων
τα επτα πνευματα του θεου και τους επτα αστερας οιδα σου τα εργα οτι ονομα
εχεις οτι ζης και νεκρος ει
|
|
2
|
Be thou watchful, and establish the things that remain, which
were ready to die: for I have found no works of thine perfected before my God.
|
γινου γρηγορων και στηρισον τα λοιπα α εμελλον αποθανειν ου γαρ
ευρηκα σου εργα πεπληρωμενα ενωπιον του θεου μου
|
|
3
|
Remember therefore how thou hast received and didst hear; and
keep it, and repent. If therefore thou shalt not watch, I will come as a thief,
and thou shalt not know what hour I will come upon thee.
|
μνημονευε ουν πως ειληφας και ηκουσας και τηρει και μετανοησον
εαν ουν μη γρηγορησης ηξω ως κλεπτης και ου μη γνως ποιαν ωραν ηξω επι σε
|
|
4
|
But thou hast a few names in Sardis that did not defile their
garments: and they shall walk with me in white; for they are worthy.
|
αλλα εχεις ολιγα ονοματα εν σαρδεσιν α ουκ εμολυναν τα ιματια
αυτων και περιπατησουσιν μετ εμου εν λευκοις οτι αξιοι εισιν
|
|
5
|
He that overcometh shall thus be arrayed in white garments; and I
will in no wise blot his name out of the book of life, and I will confess his
name before my Father, and before his angels.
|
ο νικων ουτως περιβαλειται εν ιματιοις λευκοις και ου μη εξαλειψω
το ονομα αυτου εκ της βιβλου της ζωης και ομολογησω το ονομα αυτου ενωπιον
του πατρος μου και ενωπιον των αγγελων αυτου
|
|
6
|
He that hath an ear, let him hear what the Spirit saith to the
churches.
|
ο εχων ους ακουσατω τι το πνευμα λεγει ταις εκκλησιαις
|
The church of Sardis has a name that is alive, but in reality it is
dead. Even the good deeds that it did in
the past have not been perfected. They
are ready to die. Jesus warns them to establish
what little good still remains. He
instructs them to be watchful for his return.
There does still remain a few people who haven’t given in to the
false teachings. The way he says there
are a few names in Sardis who are faithful, whereas he described the rest in
Thyatira who were faithful, seems to suggest that the number of faithful has
shrunk. This would be consistent with
Jesus’s description of a dead church. He
promises these people that if they overcome, they will be rewarded.
The
Letter to the Church of Philadelphia
Revelation
3:7-13 ASV
|
7
|
And to the angel of the church in Philadelphia write: These things
saith he that is holy, he that is true, he that hath the key of David, he
that openeth and none shall shut, and that shutteth and none openeth:
|
και τω αγγελω της εν φιλαδελφεια εκκλησιας γραψον ταδε λεγει ο
αγιος ο αληθινος ο εχων την κλειν δαυιδ ο ανοιγων και ουδεις κλεισει και
κλειων και ουδεις ανοιγει
|
|
8
|
I know thy works (behold, I have set before thee a door opened,
which none can shut), that thou hast a little power, and didst keep my word,
and didst not deny my name.
|
οιδα σου τα εργα ιδου δεδωκα ενωπιον σου θυραν ηνεωγμενην ην
ουδεις δυναται κλεισαι αυτην οτι μικραν εχεις δυναμιν και ετηρησας μου τον
λογον και ουκ ηρνησω το ονομα μου
|
|
9
|
Behold, I give of the synagogue of Satan, of them that say they
are Jews, and they are not, but do lie; behold, I will make them to come and
worship before thy feet, and to know that I have loved thee.
|
ιδου διδω εκ της συναγωγης του σατανα των λεγοντων εαυτους
ιουδαιους ειναι και ουκ εισιν αλλα ψευδονται ιδου ποιησω αυτους ινα ηξουσιν
και προσκυνησουσιν ενωπιον των ποδων σου και γνωσιν οτι εγω ηγαπησα σε
|
|
10
|
Because thou didst keep the word of my patience, I also will keep
thee from the hour of trial, that hour which is to come upon the whole world,
to try them that dwell upon the earth.
|
οτι ετηρησας τον λογον της υπομονης μου καγω σε τηρησω εκ της
ωρας του πειρασμου της μελλουσης ερχεσθαι επι της οικουμενης ολης πειρασαι
τους κατοικουντας επι της γης
|
|
11
|
I come quickly: hold fast that which thou hast, that no one take
thy crown.
|
ερχομαι ταχυ κρατει ο εχεις ινα μηδεις λαβη τον στεφανον σου
|
|
12
|
He that overcometh, I will make him a pillar in the temple of my
God, and he shall go out thence no more: and I will write upon him the name
of my God, and the name of the city of my God, the new Jerusalem, which
cometh down out of heaven from my God, and mine own new name.
|
ο νικων ποιησω αυτον στυλον εν τω ναω του θεου μου και εξω ου μη
εξελθη ετι και γραψω επ αυτον το ονομα του θεου μου και το ονομα της πολεως
του θεου μου της καινης ιερουσαλημ η καταβαινουσα εκ του ουρανου απο του θεου
μου και το ονομα μου το καινον
|
|
13
|
He that hath an ear, let him hear what the Spirit saith to the
churches.
|
ο εχων ους ακουσατω τι το πνευμα λεγει ταις εκκλησιαις
|
To the church of Philadelphia Jesus
gives a reminder that he and the Apostles were all Jews. The New Testament church in Jerusalem was
made up of Jewish believers. They
remained faithful to the Jewish faith and were generally accepted as Jews by
the rest of the Jewish community as evidenced by the fact that they were able
to preach in the temple. The one and
only thing that distinguished them was the fact that they identified Jesus as
the heir of David’s throne, the Messiah.
Reading Acts 15 and 21 will show
that they accepted Gentiles into their community on the condition that they
adhered to the Laws of Noah. This is
completely inline with Judaism which teaches that only Jews are required to
keep the Torah (Laws of Moses). Judaism
teaches that Gentiles are only required to follow the Laws of Noah in order to
be saved. This is why the Jerusalem
Council in Acts 15 does not represent a break with the Jewish faith. Naturally, although Gentile believers were
not required to follow the Torah to be included in the community, the doctrines
they believed and taught would have been consistent with Judaism.
Even Paul, one of the most
controversial of the church leaders, remained a lifelong Jew. When the Jews in Jerusalem accused Paul of
preaching against the Jewish faith and he was dragged before the Sanhedrin, the
Pharisees accepted his defense that he was a Pharisee (all Pharisees strictly
obeyed tha Torah) and found him innocent (Acts 23:1-9).
In this church, Jesus returns to the
theme of those who say they are Jews (those who adhere to the same faith as
Jesus and the Apostles) but are really of the Synagogue of Satan. They follow teachings that are contrary to
Judaism. The church of Smyrna saw those
people bringing pagan ideas into the church.
If you want to know what these ideas
are, a good place to start would be to examine the doctrines of the church and
the doctrines of Judaism. The doctrines
that are incompatible with Judaism should be suspected of originating in the
Synagogue of Satan. Naturally, a
follower of Jesus will identify Jesus as the Messiah, but it will be an
understanding of “Messiah” would have been possible for a First Century
Jew. There is good evidence that
Jesus’s teaching would be closer to modern Karaite Judaism instead of Rabbinic
Judaism. An excellent book on this is
“The Hebrew Yeshua vs. the Greek Jesus: new light on the seat of Moses from
Shem-Tov's Hebrew Matthew” by Nehemia Gordon.
As the power of the Catholic Church
began to fade, Christians began to identify and protest against some of the
heresies brought into the church. They
began the process of trying to get back to the faith of Jesus.
This is the one church that Jesus
does not include any reprimand for.
Instead he says, “Behold, I give of the synagogue of
Satan, of them that say they are Jews, and they are not, but do lie; behold, I
will make them to come and worship before thy feet, and to know that I have
loved thee.” The word translated
“worship” is the same word found in every single text that describes people
“worshiping” Jesus. Only here, Jesus
forces those who pretend to follow Jesus’s Jewish faith to direct their
adoration at those who stay true to the principles of Jesus and the Apostles’
Jewish faith. It is also the same word
in the Revelation 22:9. See the section
on this verse in the index for an in depth analysis.
And Jesus promises that he will keep
them from the hour of trial and will reward them.
The
Letter to the Church of Laodicea
Revelation 3:14-22 ASV
|
14
|
And to the angel of the church in Laodicea write: These things
saith the Amen, the faithful and true witness, the beginning of the creation
of God:
|
και τω αγγελω της εν λαοδικεια εκκλησιας γραψον ταδε λεγει ο αμην
ο μαρτυς ο πιστος και [ο] αληθινος η αρχη της κτισεως του θεου
|
|
15
|
I know thy works, that thou art neither cold nor hot: I would
thou wert cold or hot.
|
οιδα σου τα εργα οτι ουτε ψυχρος ει ουτε ζεστος οφελον ψυχρος ης
η ζεστος
|
|
16
|
So because thou art lukewarm, and neither hot nor cold, I will
spew thee out of my mouth.
|
ουτως οτι χλιαρος ει και ουτε ζεστος ουτε ψυχρος μελλω σε εμεσαι
εκ του στοματος μου
|
|
17
|
Because thou sayest, I am rich, and have gotten riches, and have
need of nothing; and knowest not that thou art the wretched one and miserable
and poor and blind and naked:
|
οτι λεγεις οτι πλουσιος ειμι και πεπλουτηκα και ουδεν χρειαν εχω
και ουκ οιδας οτι συ ει ο ταλαιπωρος και ελεεινος και πτωχος και τυφλος και
γυμνος
|
|
18
|
I counsel thee to buy of me gold refined by fire, that thou
mayest become rich; and white garments, that thou mayest clothe thyself, and
that the shame of thy nakedness be not made manifest; and eyesalve to anoint
thine eyes, that thou mayest see.
|
συμβουλευω σοι αγορασαι παρ εμου χρυσιον πεπυρωμενον εκ πυρος ινα
πλουτησης και ιματια λευκα ινα περιβαλη και μη φανερωθη η αισχυνη της
γυμνοτητος σου και κολλουριον εγχρισαι τους οφθαλμους σου ινα βλεπης
|
|
19
|
As many as I love, I reprove and chasten: be zealous therefore,
and repent.
|
εγω οσους εαν φιλω ελεγχω και παιδευω ζηλευε ουν και μετανοησον
|
|
20
|
Behold, I stand at the door and knock: if any man hear my voice
and open the door, I will come in to him, and will sup with him, and he with
me.
|
ιδου εστηκα επι την θυραν και κρουω εαν τις ακουση της φωνης μου
και ανοιξη την θυραν εισελευσομαι προς αυτον και δειπνησω μετ αυτου και αυτος
μετ εμου
|
|
21
|
He that overcometh, I will give to him to sit down with me in my
throne, as I also overcame, and sat down with my Father in his throne.
|
ο νικων δωσω αυτω καθισαι μετ εμου εν τω θρονω μου ως καγω
ενικησα και εκαθισα μετα του πατρος μου εν τω θρονω αυτου
|
|
22
|
He that hath an ear, let him hear what the Spirit saith to the
churches.
|
ο εχων ους ακουσατω τι το πνευμα λεγει ταις εκκλησιαις
|
Jesus begins his address to the church
of Laodicea by reminding them of the biggest difference between Judaism and
Roman Catholicism, the Jewsish belief that only the Father is truly God, which
makes the Messiah a creation of God.
The English translation given here
is “beginning of the creation of God”.
The word “beginning” comes from the Greek word αρχη
(arche). This is the most natural way to
translate it, however it poses a serious issue to the doctrine of the Trinity
so scholars try to say it doesn’t really mean that and argue for various
alternative interpretations of αρχη. Αρχη always indicates primacy. This can take the form of being the first, or
being the most important or chief. For
example “archbishop” and “archangel” derive from αρχη and indicate the “top
bishop” and “top angel” respectively.
Let’s let the
Bible guide our interpretation. The book
of Colossians had been sent to the Laodiceans some years before (Colossians
4:16) and contains very similar language.
Jesus would obviously have been familiar with this and it is worth using
Colossians to help us interpret Jesus’s letter to Laodicea.
First, we need
to consider that the Bible plainly states that Jesus did not perform his
miracles through his own power. God
performed them through Jesus.
Acts 2:22 ASV
|
22
|
Ye men of
Israel, hear these words: Jesus of Nazareth, a man approved of God unto you
by mighty works and wonders and signs which God did by him in the midst of
you, even as ye yourselves know;
|
ανδρες ισραηλιται
ακουσατε τους λογους τουτους ιησουν τον ναζωραιον ανδρα αποδεδειγμενον απο
του θεου εις υμας δυναμεσιν και τερασιν και σημειοις οις εποιησεν δι αυτου ο
θεος εν μεσω υμων καθως αυτοι οιδατε
|
Similarly, the
Bible plainly states that the Father is the only true God and it was the Father
who created the worlds through Jesus.
Let’s look at those statements along with Colossians 1.
1 Corinthians
8:6 ASV
|
6
|
yet to us
there is one God, the Father, of whom are all things, and we unto him; and
one Lord, Jesus Christ, through whom are all things, and we through him.
|
[αλλ] ημιν
εις θεος ο πατηρ εξ ου τα παντα και ημεις εις αυτον και εις κυριος ιησους
χριστος δι ου τα παντα και ημεις δι αυτου
|
Hebrews 1:1-2
ASV
|
1
|
God, having
of old time spoken unto the fathers in the prophets by divers portions and in
divers manners,
|
πολυμερως και
πολυτροπως παλαι ο θεος λαλησας τοις πατρασιν εν τοις προφηταις επ εσχατου
των ημερων τουτων ελαλησεν ημιν εν υιω
|
|
2
|
hath at the
end of these days spoken unto us in his Son, whom he appointed heir of all
things, through whom also he made the worlds;
|
ον εθηκεν
κληρονομον παντων δι ου και εποιησεν τους αιωνας
|
Colossians
1:15-18 ASV
|
15
|
who is the
image of the invisible God, the firstborn of all creation;
|
ος εστιν
εικων του θεου του αορατου πρωτοτοκος πασης κτισεως
|
|
16
|
for in him
were all things created, in the heavens and upon the earth, things visible
and things invisible, whether thrones or dominions or principalities or
powers; all things have been created through him, and unto him;
|
οτι εν αυτω
εκτισθη τα παντα εν τοις ουρανοις και επι της γης τα ορατα και τα αορατα ειτε
θρονοι ειτε κυριοτητες ειτε αρχαι ειτε εξουσιαι τα παντα δι αυτου και εις
αυτον εκτισται
|
|
17
|
and he is
before all things, and in him all things consist.
|
και αυτος εστιν
προ παντων και τα παντα εν αυτω συνεστηκεν
|
|
18
|
And he is the
head of the body, the church: who is the beginning, the firstborn from the
dead; that in all things he might have the preeminence.
|
και αυτος
εστιν η κεφαλη του σωματος της εκκλησιας ος εστιν [η] αρχη πρωτοτοκος εκ των
νεκρων ινα γενηται εν πασιν αυτος πρωτευων
|
We need to know
what Paul meant in verse 16 by “all things”.
Many people claim that if “all things” were created through Jesus, then
he could not have been himself created.
Paul appearently encountered this kind of reasoning and soundly refuted
it by telling us that “all things” means all things other than the one
performing the action. In other words Jesus
is the firstborn of creation and “all things” except Jesus were created by God through
Jesus.
1 Corinthians
15:27-28
|
27
|
For, He put
all things in subjection under his feet. But when he saith, All things are
put in subjection, it is evident that he is excepted who did subject all
things unto him.
|
παντα γαρ
υπεταξεν υπο τους ποδας αυτου οταν δε ειπη οτι παντα υποτετακται δηλον οτι
εκτος του υποταξαντος αυτω τα παντα
|
|
28
|
And when all
things have been subjected unto him, then shall the Son also himself be
subjected to him that did subject all things unto him, that God may be all in
all.
|
οταν δε
υποταγη αυτω τα παντα τοτε [και] αυτος ο υιος υποταγησεται τω υποταξαντι αυτω
τα παντα ινα η ο θεος παντα εν πασιν
|
We also need to
keep in mind that Paul often wasn’t talking about all material things in the
universe when he said “all things”.
1 Corinthians
3:21-23
|
21
|
Wherefore let
no one glory in men. For all things are yours;
|
ωστε μηδεις
καυχασθω εν ανθρωποις παντα γαρ υμων εστιν
|
|
22
|
whether Paul,
or Apollos, or Cephas, or the world, or life, or death, or things present, or
things to come; all are yours;
|
ειτε παυλος
ειτε απολλως ειτε κηφας ειτε κοσμος ειτε ζωη ειτε θανατος ειτε ενεστωτα ειτε
μελλοντα παντα υμων
|
|
23
|
and ye are
Christ's; and Christ is God's.
|
υμεις δε
χριστου χριστος δε θεου
|
Notice that
Colossians 1:15 says that Jesus is the “image” of the invisible God. This is the same Greek word used in Genesis
1:26 in the Septuagint (ancient Greek translation of the Old Testament) to
describe how Adam and Eve were created in the image of God.
Colossians 1:18
uses αρχη to describe Jesus as the “beginning” of those resurrected from the
dead. This shows his preeminence among
those who are resurrected. But he is
himself one of those resurrected. So,
even if Revelation 3:14 is using αρχη to describe Jesus as having preeminence
over creation, it would still seem to portray him as a part of creation.
Colossians 1:18
also uses the same word to describe Jesus as the “firstborn” of the dead as we
find in verse 15 where it describes Jesus as the “firstborn” of creation. This is the same situation. Jesus has preeminence of those resurrected
because of the importance of his resurrection.
Since verse 15 is in the same context, it would seem to indicate the
same interpretation. He has preeminence
over the creation of God, of which he is a part.
Coming back to
Revelation 3:14, we can see one more thing.
It describes Jesus as the “αρχη (beginning) of the creation of
God”. God, not Jesus, is clearly the
outside source doing the actual creating if we are talking about the “creation
of God”. Gramatically, it only makes
sense to understand αρχη to be indicating that Jeus is the “first of the
creation of God” or the “chief of the creation of God” or possibly the agent
through whom God brought about the rest of God’s creation.
Thus we can see
that Jesus begins his letter by reminding the Laodiceans of the biggest
difference between the modern church and the Jewish faith practiced by Jesus
and the Apostles. Namely, that only God
is truly eternal and even he, Jesus, is part of God’s creation.
Jesus said that
the greatest commandment was that God is one (not a trinity) and we should
serve Him completely.
Mark 12:28-30
ASV
28 And one of the scribes came, and heard them
questioning together, and knowing that he had answered them well, asked him,
What commandment is the first of all?
29 Jesus answered, The first is, Hear, O Israel;
The Lord our God, the Lord is one:
30 and thou shalt
love the Lord thy God with all thy heart, and with all thy soul, and with all
thy mind, and with all thy strength.
Jesus actually
emphasizes this in verse 21 when he says that if we overcome sin in the same
way that he overcame sin, then we will have the right to sit with him on his
throne just as he sits with God on His throne.
Christ’s throne is NOT God’s throne.
Christ can only sit with God on God’s throne when God gives him that
honor. Just as we can only sit with
Christ on his throne when we are given that honor. Throughout the rest of the book of
Revelation, the Lamb (Christ) is shown in the presence of the throne, but not
sitting on the throne. This parallels
Romans 8:16-17 which says that “The Spirit himself beareth witness with our
spirit, that we are children of God: and if children, then heirs; heirs of God, and joint-heirs with
Christ; if so be that we suffer with him, that we may be also glorified with
him.”
Jesus says that
the Laodiceans think they are rich, but are really poor. The modern church appears very successful
with its megachurches and world missions.
But they are really not doing anything valuable. They are lukewarm. They are content to keep preaching the
traditions passed down to them. If they
see anything in Scripture that contradicts the church and their understanding
of “Christianity” they will simply find a way to interpret it away instead of
studying the Scriptures with a hot passion.
This is the one
church for which Jesus has nothing good to say.
He would even prefer they were completely cold to God rather than this
lukewarm.
[1] By
Edal Anton Lefterov (Own work) [Public domain], via Wikimedia Commons
[2] Hans
Burgkmair [Public domain], via Wikimedia Commons
[3] By anonimus
master (Own work) [Public domain], via Wikimedia Commons
[4] St. Irenaeus
(2012-03-25). Against Heresies (Kindle Locations 2609-2613). Veritatis Splendor
Publications. Kindle Edition.
[5] Butz, Jeffrey
J. The Brother of Jesus and the Lost Teachings of Christianity.
Rochester, Vt.: Inner Traditions, 2005. 186. Print.
[6] Wikipedia contributors. "Seven Laws
of Noah." Wikipedia, The Free Encyclopedia. Wikipedia, The Free
Encyclopedia, 27 Oct. 2015. Web. 9 Nov. 2015.
[7] Wikipedia contributors. "Diocletianic Persecution." Wikipedia,
The Free Encyclopedia. Wikipedia, The Free Encyclopedia, 19 Sep. 2015. Web.
8 Nov. 2015.
[8] Redemptorist
Pastoral Publication (2010-08-31). Handbook for Today's Catholic (p. 19).
Liguori Publications. Kindle Edition.
[9] Rubenstein,
Richard E. When Jesus Became God: The Epic Fight over Christ's Divinity in
the Last Days of Rome. New York: Harcourt Brace, 1999. 74. Print.
[10] Schaff,
Philip. The Creeds of Christendom: With a History and Critical Notes.
Vol. 1. New York: Harper & Brothers, 1877. 28-29. Print.
[11] Schaff,
Philip. The Creeds of Christendom: With a History and Critical Notes.
Vol. 1. New York: Harper & Brothers, 1877. 28-29. Print.
[12] Rubenstein,
Richard E. When Jesus Became God: The Epic Fight over Christ's Divinity in
the Last Days of Rome. New York: Harcourt Brace, 1999. 221. Print.
[13] Rubenstein,
Richard E. When Jesus Became God: The Epic Fight over Christ's Divinity in
the Last Days of Rome. New York: Harcourt Brace, 1999. 223. Print.
[14] Rubenstein,
Richard E. When Jesus Became God: The Epic Fight over Christ's Divinity in
the Last Days of Rome. New York: Harcourt Brace, 1999. 223. Print.
