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What About the Rebukes of Revelation?

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“God is not mad at you, he’s mad about you.”

“Oh, yeah? What about the rebukes of Revelation? How does that fit your lovey-dovey grace theology?”

Tell people that God loves them just as they are and someone will invariably point to those scary seven letters to the churches at the back of your Bible.

“Haven’t you seen how Jesus spoke harshly to the Revelation churches? ‘Those whom I love I rebuke and discipline’ (Rev. 3:19). God expects us to be holy. If we’re not holy, we can expect harsh training, correction, even scourging.”

As if.

I am well acquainted with the so-called Christ’s letters to the Revelation churches. I wrote a book about them. Contrary to what you may have heard, the warnings in his letters should not scare you. As we will see, they should cause you to praise God for his grace and kindness.

But first, what are…

The rebukes in Revelation

Here’s a summary of the rebukes or warnings found in the opening chapters of Revelation:

  1. Ephesus – you have left your first love and need to repent (Rev. 2:4)
  2. Smyrna – no rebuke
  3. Pergamum – some of you have been influenced by the Nicolaitans (Rev. 2:15)
  4. Thyatira – you tolerate the false prophet Jezebel (Rev. 2:20)
  5. Sardis – some of you are dead in sin and need to repent before it’s too late (Rev. 3:1–3)
  6. Philadelphia – no rebuke
  7. Laodicea – you are lukewarm and self-righteous (Rev. 3:16–17)

Note that only five churches receive a reproof or warning. Let’s take a closer look at these five reproofs and see what they reveal about the character of God.

The Ephesians were hard-working Christians. “’I know your deeds, toil and perseverance,” says Jesus. But like many busy believers they had wandered from their first love (Rev. 2:4). They were no longer resting in God’s love for them.

Many Christians make the same mistake. Instead of abiding in the love of God, they are trying to prove their love for God. Instead of receiving his favor, they are striving to earn it.

The remedy is to “remember the height from which you have fallen, repent and do what you did at first” (Rev. 2:5). In other words, go back to the feet of Jesus and remain there.

To all the weary Christians out there, Jesus is saying “Rest in my love for you. Make your home in my love and let nothing move you.” It’s a word of healing and restoration. More here.

The Pergamenes were praised by Jesus for holding fast to his Name despite persecution. These were tough Christians, but some were listening to a Balaamite message of idolatry. The Balaam followers were called Nicolaitans and they were bad news (Rev. 2:15).

Jesus does not rebuke the church but he warns them to beware these false teachers. Turf them out. Don’t give them a platform. And if they don’t? “I will make war against them (not you) with the sword of my mouth” (Rev. 2:16).

Jesus does not threaten his church, but false teachers who try to seduce his bride will feel the cold steel of his truth.

When Christians fall for lies and false teaching, Jesus doesn’t threaten them; he protects them. He fights for us because he cares for us. More here.

The Thyatirans were praised for their “later, greater deeds”. They were growing in the grace of God. But some of their number had fallen under the influence of a false prophet known as Jezebel. It was a mess, but Jesus promised to deal with it (Rev. 2:20–23).

The letter to Thyatira is often passed off as a treatise in church discipline. “Watch yourself, or else!” But Jesus commends the faithful Thyatirans, promises to deal with the Jezebel situation, then says, “I will place no other burden on you” (Rev. 2:24). The only “burden” we are meant to carry is the light and easy yoke of Jesus.

If you have Christian friends or family members who have fallen under a bad influence, the letter to Thyatira is pure encouragement. You can trust the Good Shepherd to care for his sheep. Your part is to hold fast to Jesus and keep his deeds (keep trusting in his work) until he comes. More here.

The Sardians were a mixed bunch. Some were believers who had not soiled their garments, while others remained dead-in-sin sinners who had heard the gospel but not received it. The former are praised, while the latter are told to make up their minds and repent before it’s too late.

If you are playing church or trying to be religious, you need to repent and believe the gospel. Abandon your futile attempts at self-improvement and put your faith in the grace of God.

But if you are a believer, the letter to Sardis is full of wonderful promises about walking in white and never having your name erased from the book of life. More here.

The Laodiceans are held up as the worst of the worst because their lukewarmness made Jesus nauseous (Rev. 3:16). To be lukewarm is to submit neither to the cold demands of the law nor the white hot love of the Father. It’s standing on your own merits and boasting “I am rich and in need of nothing,” when in fact you are “poor, miserable, naked and blind” (Rev. 3:17).

Those who boast in their accomplishments, religious or otherwise, have effectively locked Jesus out of their lives. They are saying, “Christ died for nothing.”

But Jesus does not get angry and vengeful. Instead he gently knocks on the door of your heart, hoping to be invited in. More here.

The Jesus of Revelation

Tradition portrays the Jesus of Revelation as a stern taskmaster who commends us if we do well but condemns us if we don’t. No matter how weary or broken you may be, the Lord demands results. Fail to live up to his high standards and you may lose your crown, have your name erased, and be punished with death and damnation.

It’s not true. The angry vindictive Jesus is an invention. He is not the Jesus of the Bible.

The Jesus we see in Revelation is the same Jesus of the Gospels who died for us and who now lives for us:

  • In the letter to Ephesus, Jesus is the Good Shepherd calling to his lost and weary sheep with promises of rest and comfort.
  • In the letter to Smyrna, he is the resurrection and the life comforting those facing trials and death.
  • In the letter to Pergamum, he is the Lord-above-all, slicing through lies and ambiguity with the sword of truth.
  • In the letter to Thyatira, he is the exalted Son of God confronting a charlatan to protect those walking in his Father’s love.
  • In the letter to Sardis, he is the spiritual Savior exhorting an unspiritual people to wake from their stupor and be clothed in his righteousness.
  • In the letter to Philadelphia, he is the Holy One who opens doors, empowers the weak, and gives names to nobodies.
  • In the letter to Laodicea, he is the faithful Witness who gives a true account regarding the lostness of the lost before inviting himself around for dinner.

The common theme running through these letters is grace, or God’s undeserved favor for all, from the saintliest Philadelphian to the most odious Laodicean.

Yes, God disciplines us, which is to say he trains us like a loving Father. Typically, he trains us through his word. Always, he trains us with grace. Never does he train us with punishment, sickness, or scourging.

In none of the Revelation letters do you find Jesus making the sort of outrageous claims that are sometimes attributed to him. Instead you find grace upon grace—grace for salvation, sanctification, and everything besides. As John says in his preface:

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. (Revelation 1:4a)

It really is grace from start to finish.

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Extracted and adapted from Paul’s award-winning book, Letters from Jesus: Finding Good News in Christ’s Letters to the Churches.

Got questions about your eternal security? Check out our Bible questions page.

Why Read the Seven Letters to the Churches?

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Did you know that Jesus sent letters from heaven?

I suspect 90% of people do not know, and many of those who do know dismiss them as irrelevant.

“The seven letters to the Revelation churches are not for me.”

That’s not true. The letters from Jesus were sent to the first-century churches of Asia, but they are timeless. They contain messages for all of us.

Dismiss the seven letters and you might as well dismiss the whole Bible.

The seven letters to the churches

In the seven letters, the Son of God dispenses life-giving words to:

  • the weary and worn out (Ephesus)
  • those living in the shadow of death (Smyrna)
  • victims of bullying and those facing questions of conscience (Pergamum)
  • the misguided who mishandle grace (Thyatira)
  • those worried about their eternal security (Sardis)
  • the powerless who think they have nothing to offer (Philadelphia), and
  • those who are confused over the balance between law and grace (Laodicea)

The letters from Jesus are short but deep. In them we find answers to 21st century questions, such as: What does God expect from me? Does he care that I’m bone tired? Is he angry at my fears and failings? How do I know what the Spirit is saying? How do I overcome life’s trials? How can I face death without fear? What makes me worthy to walk with the Lord? Am I lukewarm? Does God punish me when I sin? If I stumble, will Jesus erase my name from his book? What if I deny him in a moment of weakness?

You’ve got mail – from Jesus!

These “letters to angels” or messengers were not exclusively for individuals. Each letter ends with the phrase, “Hear what the Spirit says to the churches.”

Jesus is speaking to people, not pastors. In fact, Jesus is speaking to all the churches (see Rev. 2:23), and not just the seven churches of Asia.

These letters are for for the Church, meaning the whole body of Christ. They were written for you and me and your pastor and the organ lady and everyone who needs to know the love of the Lord.

It’s a mistake to think that the Laodiceans were the only lukewarm people in history or that wandering from your first love was a uniquely Ephesian problem. We all need to hear what the Spirit is saying through these letters from Jesus.

In his final letter Jesus says, “If anyone hears my voice and opens the door, I will come in” (Rev. 3:20). This is a universal invitation. It’s for every one of us.

The letters from Jesus are for all of us, good or bad, saved or unsaved, inside the church or out. No one is excluded from this heavenly correspondence.

The letters from Jesus speak to us at multiple levels. They address personal issues and universal ones. They unveil God’s unchanging purposes for humanity, and they reveal your place in his eternal dream.

We all need to hear the gospel in the seven letters.

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Check out the Grace Commentary to learn more about what Jesus says in the seven letters. If you are a regular user of the Grace Commentary, don’t forget to share your input and shape the direction of the commentary in our first ever Readers’ Survey. The deadline is this Saturday.

What to do When You’re Facing Death

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If you are facing a sentence of death – a bad report, a scary diagnosis, the loss of a business – you would do well to read Christ’s letter to the church at Smyrna. It’s the shortest of the seven Revelation letters, yet death is mentioned three times in four verses.

(Bonus fact: the name Smyrna means myrrh, which is also the name of a spice we associate with death. Myrrh was one of the spices used to prepare Christ’s body for burial (John 19:39), and myrrh mixed with wine was also the last thing Jesus tasted before he died on the cross (Mark 15:23, John 19:30).)

The sentence of death

This letter about death was written by One who calls himself “the first and the last, who was dead, and has come to life” (Rev. 2:8).

Jesus writes because some of the saints in Smyrna are going to be put to death. That’s bad news. But the good news is that Jesus has been there, done that, and lived to tell the tale.

Do not fear what you are about to suffer. (Revelation 2:10a)

The Jesus of the Gospels warned his disciples that they would be hauled before the courts for the sake of his Name (Matt. 10:17–18), and it’s the same warning here. The saints in Smyrna were already suffering, but their troubles were about to get worse. “After ten days of prison, some of you will be put to death” (Rev. 2:10).

To those about to die, Jesus says “Do not fear.”

Do not be afraid; I am the first and the last, and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades. (Revelation 1:17b–18)

Do not fear?! How is it possible to not fear death? Because the Risen Lord has conquered the grave.

All die, but not all fear death. Death is inevitable, but fear is a choice. When you see Jesus who was dead but has come to life, faith rises and fear diminishes.

Some read “Do not fear” as a command that must be obeyed, but Jesus is dispensing grace. He’s giving a timely word of encouragement. He’s inviting us to walk by faith.

The sentence of life

Jesus wants the saints at Smyrna to know that the coming trouble will last only a short time. Those who get through it will endure on his account, while those who don’t survive will have the joy of meeting him face-to-face.

Smyrna was not the only church where the saints were persecuted for their faith, but no church suffered more. The believers were bullied into poverty, their reputations were besmirched, and some of them were burned at the stake.

They paid the ultimate price.

Jesus forewarned them to prepare them. He wanted them to know that he, not death, has the last word. “After death, life!”

What is Christ’s message for us?

Fear not, for Jesus is the resurrection and the life.

If you have received the sentence of death, perhaps in the form of a bad medical report or a lost opportunity, take heart: Death does not have the final word. The Alpha and Omega is the beginning and the end.

The One who was raised to life is with you in your trial. He will never leave you. And he invites you to see beyond the curtain of the present to the realm of the everlasting.

As a dearly loved child of the Most High, you have nothing to fear for nothing can separate you from his love. No matter how bad it gets, even if your heart stops beating and they bury your body in the ground, there is hope.

Even though I walk through the valley of the shadow of death, I fear no evil, for you are with me. Your rod and your staff, they comfort me. You prepare a table before me in the presence of my enemies. You have anointed my head with oil; my cup overflows. Surely goodness and lovingkindness will follow me all the days of my life, and I will dwell in the house of the Lord forever. (Psalm 23:4–6)

Put your trust in Jesus for he will never let you go.

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How Do We Keep the Word of His Perserverance?

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You know that warning about not adding words to the Bible? I think of it whenever I read passages like this:

You have kept my command to endure patiently… (Revelation 3:10a)

That’s from the NIV translation and it conveys the idea that you have been commanded to endure life’s struggles with fortitute and long-suffering. That is NOT what Jesus is saying here.

Read that passage in a literal translation or a word-for-word translation such as the NASB and it says this:

Because you have kept the word of my perseverance… (Revelation 3:10a)

See the difference? Jesus is not talking about your patience but his perseverance. The Passion translation is hardly a word-for-word translation, but it does an excellent job here:

Because you have passionately kept my message of perseverance… (Rervelation 3:10a)

What is the word or message of his perseverance and how do we keep it?

What is the word of his perseverance?

The word of his perseverance is the good news that Jesus has persevered and overcome the world. It’s the joyful revelation that because Jesus has done it all, you have nothing to prove.

How do we keep the word of his perservance? By continuing to trust in Jesus who persevered.

To keep his word (Rev. 3:8) or keep his deeds (Rev. 2:26) or keep his faith (Rev. 2:13) or keep the word of his perseverance (Rev. 3:10) is to believe in Jesus and his finished work. It’s guarding the truth, continuing in the faith, or continuing in the grace of God, and staying settled on the rock. It is refusing to be tempted into the dead works of religion and unbelief.

Jesus commends the Philadelphians for trusting him. How might they have failed to keep the word of his perseverance? They could have fallen under the law. We need to beware of the same temptation.

The first-century Jews despised the Christians for being lawless. The Christians claimed to follow God yet they did not practice circumcision or live by the Law of Moses (Acts 15:5). Worst of all, they worshipped a dead rabbi as though he was the Son of God. This was unacceptable. The Christians needed to be brought into line.

Such was the mindset that opposed the believers in Philadelphia.

Like the Galatians, the Philadelphians were pressured to accept another gospel, one that emphasized ritual observance of the law. But unlike the Galatians, the Philadelphians didn’t listen. They remained true to Christ and refused to become burdened by a yoke of slavery.

We can be certain this was the flash-point in Philadelphia because of a letter received by the church that came from Ignatius of Antioch. Ignatius had been trained by the legendary John, and in his letter he urged the Philadelphians to resist all forms of law.

If anyone preach the Jewish law unto you, listen not to him… (If any) persons do not speak concerning Jesus Christ, they are in my judgment but as monuments and sepulchers of the dead, upon which are written only the names of men.

Ignatius seems to have understood that if you live under law you fall from grace. This happens because law-keeping puts the focus on you and your performance while distracting you from Jesus and his.

What is the law? In the first century, law preaching meant preaching the Law of Moses (Acts 15:21). But in the 21st century, just about anything can be turned into a law—even the words of Jesus to the Philadelphians.

Because you have kept the word of my perseverance, I also will keep you from the hour of testing. (Revelation 3:10)

A Christian fitness test

Some twist our Savior’s beautiful words into a Christian fitness test. They say you have to persevere and endure to be saved. You have to keep Christ’s commands and maintain an erect and noble bearing under pressure.

Fail to persevere and you risk punishment, even damnation.

This old covenant interpretation even appears in some English Bibles. “Because you have kept my command to endure….”

What command?! There is no command.

Jesus is not even talking about the Philadelphians’ endurance or perseverance; he’s commending them for keeping the word of his perseverance.

“Because you kept my command… I will keep you from the hour of trial.” That’s a terrible translation. That’s putting an old covenant price tag on a new covenant promise.

Bad translations put price tags on the grace of God and turn gifts into wages. But good translations reveal the good news of Jesus.

We are not kept from the hour of testing because we endure; we are kept because Christ has endured.

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Image source: 123rf.com

Some material in this article came from Letters from Jesus.

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What is the Hour of Testing Coming on the Whole World?

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Once again, the world seems on the brink of destruction. Pandemics, terrorism, nuclear threats. Could this be the end?

It probably isn’t, but it is an excellent time to discuss “the hour of testing” that Jesus mentioned in his letter to the church in Philadelphia:

Because you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell on the earth. (Revelation 3:10)

What is the hour of testing that is coming on the whole world? And how do we prepare for it?

The coming hour of testing

The hour of testing is a reference to Judgment Day. When Jesus returns, everything will be tested. Sometimes Judgement Day is called a day; other times it is called an hour:

Fear God, and give him glory, because the hour of his judgment has come (Revelation 14:7)

Note that the hour of testing is NOT a prophetic reference to the Roman destruction of Judea. The hour (or day) of testing (or judgment) affects the whole world.

Nor is this a warning for the church. When the judgment comes, those things that are opposed to Christ will be shaken, but the believer who has been tested and approved in Christ will stand firm.

There is some illuminating context that helps us unpack these words from the Lord.

Philadelphia and a dozen other cities were badly damaged in the great Lydian Earthquake of AD17. For years afterward, Philadelphia experienced nerve-wracking aftershocks. The city was “ever subject to earthquakes,” said Strabo the geographer.

To someone raised in the earthquake-prone region of Lydia, the hour of testing would evoke anxious memories of earthquakes and houses falling down. When Jesus says such an hour is coming on the whole world, they might imagine a global shaking, and they would not be far wrong.

Once more I will shake not only the earth but also the heavens. (Hebrews 12:26)

But the good news is that Jesus promises to protect the Philadelphians from the coming hour of testing. They won’t experience it.

I will keep you from the hour of testing

Some twist our Savior’s encouraging words into a Christian fitness test.

“You have to persevere and endure to be saved. You have to keep Christ’s commands and maintain an erect and noble bearing under pressure. Fail to persevere and you risk punishment, even damnation.”

Talk about putting an old covenant spin on a new covenant promise. We are not kept from the coming trial because we endure; we are kept because Christ has endured.

You have kept the word of my perseverance.

The “word of my perseverance” is the good news that Jesus has persevered and overcome the world. It’s the joyful revelation that because Jesus has done it all, you have nothing to prove.

To keep the word of his perseverance is to keep his word (Rev. 3:8) or keep his deeds (Rev. 2:26) or keep his faith (Rev. 2:13).

It is believing in Jesus and his finished work. It’s guarding the truth, continuing in the faith, and staying settled on the rock. It is refusing to be tempted into the dead works of religion and unbelief.

Like some of the other New Testament churches, the Philadelphians had been pressured to accept another gospel, one that emphasized ritual observance of the law. But the Philadelphians didn’t listen. They continued in the grace of God and remained true to Christ.

Instead of filling their minds with fear and uncertainty, they filled their hearts with praise and thanksgiving. Although their world was shaking, the Philadelphians remain rock-steady.

Jesus took note. He saw their faith and responded by giving them one golden promise after another. Perhaps no other church in the Bible received as many good promises as the Philadelphians.

Surely God wants to bless all of us, but some of us are too busy stressing to hear what he has to say. We see the turmoil and the uncertainty, and our flesh reacts like Chicken Little.

Take a note from the faithful Philadelphians. See above the present troubles to the Alpha and Omega. Our times are in his hands.

Let his promises be in our hearts and may his praises be on our lips.

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Want to learn more about the Philadelphians? Check out Paul’s book Letters from Jesus.

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When Jesus Speaks Harshly

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Since I preach grace, I am often hit with the accusation that I have not read the harsh words of Jesus. The argument seems to be that because Jesus spoke harshly to the Laodiceans, Sardians, etc., he’s not as gracious and loving as I make him out to be.

Like the Hulk, Jesus has an angry side that grace peeps seem to miss.

It’s true that Jesus rebukes the Laodiceans (“You are wretched and miserable and poor and blind and naked”) and some of the Sardians (“You have a name that you are alive, but you are dead”). But it’s important to ask why?

Jesus does not rebuke them because they are under-performing Christians failing to meet their outreach quotas.

Nor does he rebuke them because the church finances are low and his job is in peril.

So why does Jesus speak harshly to the Laodiceans, et al.? Because they are lost and he loves them.

Because you say, “I am rich, and have become wealthy, and have need of nothing,” and you do not know that you are wretched and miserable and poor and blind and naked (Rev 3:17)

Look carefully at Jesus’ words. “You do not know.” The Laodiceans had no idea they were spiritually destitute.

Like the rich man with his barns (Luke 12:18), they were stockpiling their good works, but they were not rich toward God. They had not taken hold of the Lord’s righteousness because they were full of their own.

Stinky self-righteousness

Self-righteousness is the hardest sin to dislodge. God help us, but we trust ourselves like we trust the laws of nature, and success only serves to cement our deception.

“I did it. I made it. I came, I saw, I conquered.” To be disabused of such a powerful lie, we need a stronger truth. Enter the Faithful and True Witness: “You are wretched.”

Why does Jesus say they are wretched? Because only the wretched cry out for rescue. And why does Jesus say they are naked? Because none but the naked will ever go to him for clothing.

Some say Jesus spoke harshly because he hates the Laodiceans. In truth, he loves them.

Others say his harsh words connote anger and condemnation. But Jesus cares for the Laodiceans and wants them to turn around.

Jesus didn’t speak to condemn them but to save them. If his words sound harsh it’s because the truth is sometimes hard to hear. It takes a hard truth to dislodge a deep deception.

In speaking harshly to the Laodiceans, the faithful and true Witness reveals their true condition. He lets them know that they have fallen short and lost their way.

Of the seven churches Jesus addresses in Revelation 2 and 3, the Laodicean church is the only one where he has nothing positive to say. This highlights the seriousness of the Laodiceans’ problem.

They are not told to remember, like the Ephesians, because there is nothing to remember.

Nor are they exhorted to hold fast, like the Philadelphians, because they haven’t taken hold. Trusting in their own performance, they are truly lost.

I advise you to buy from me… (Rev. 3:18a)

Why does Jesus advise? The law drives us, but Jesus draws us. The law whips, but the Lord woos. The law commands, but Christ counsels us like the true friend he is.

The Ruler of all does not demand obedience from the Laodiceans. He does not threaten them with hellfire or damnation. Instead, he draws them aside like a trader in the marketplace with the deal of a lifetime. With unexpected generosity, he makes them an offer that’s too good to pass up.

“Buy from me”

Why is Jesus talking like a businessman? Perhaps it is because this was a church of merchants and business people. They understood the art of the deal. “You want to do business?” Jesus said. “Then do business with me.”

Is Jesus saying we can buy our salvation? In a manner of speaking, yes.

To buy something is to exchange something we have for something we value more. You might say we buy salvation by exchanging our sins for his forgiveness, but the real exchange is Jesus for us. Christianity is a divine exchange, our life for his. It’s the best deal you’ll ever make.

But Jesus said they were poor. How can the poor buy anything? Because grace pays for all.

A Jewish listener hearing this invitation to buy from Jesus would have been reminded of an old prophecy:

Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without cost. (Isaiah 55:1)

The true riches that Christ offers come without cost, or rather, they come with a great cost that he has paid on our behalf. This deal makes no economic sense. We come to him poor and empty-handed, and receive everything in return.

We come naked and are clothed.

We come hungry and are filled.

We come thirsty and are satisfied.

—

Book News

Paul’s most picturesque book, Stuff Jesus Never Said, is now – finally! – available in paperback.

“A critical and essential masterpiece for our generation.” That’s what readers are saying about Paul’s new book, The Silent Queen: Why the Church Needs Women to Find their Voice.

Got friends who are not native English speakers? Here are all the foreign-language versions of Paul’s books.

Beware the Lord with a Sword

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What will you do with the Lord with a sword? I am referring to the picture of Jesus found in his letter to the church in Pergamum. In it Jesus introduces himself as “The One who has the sharp two-edged sword” (Rev. 2:12).

Why is Jesus holding a sword? And what does he plan to do with it?

Should I be worried?

Why does Jesus have a sword?

Contrary to what you may think, the picture of Jesus-with-a-sword has nothing to do with church discipline or punishment or anything like that, as we will see.

First, some context: Pergamum was a provincial capital and home to a Roman governor. Some Roman governors held ceremonial swords (the ius gladii) which meant they held the power of life and death. The sword-wearing governor of Pergamum had the power to punish those who refused to worship the emperor.

In short, he could kill Christians.

In Roman times, the sword or gladius was the symbol of absolute authority, and it is a Roman sword that Jesus has here. He’s not holding an Oriental scimitar or a Greek makhaira, but a sharp double-sided sword such as a Roman governor would possess. Out of the seven Revelation letters, the letter to Pergamum is the only one that mentions Jesus with a sword because Pergamum was the seat of power.

What is the significance of the Lord-with-a-sword?

Jesus is introducing himself as the true and eternal ruler of Pergamum.

Some more context (you might want to grab some popcorn): Pergamum had a long and bloody history of swordplay. It had been conquered by Greeks, Persians, Thracians, then more Greeks, before being given to the Romans and their sword-wielding governors. The Roman emperor ruled by the power of the sword, but the Lord-with-a-sword is the Lord of all and the true lord of Asia. The Romans, Goths, Sassanids, Byzantines, Seljuks, and all the other rulers of Pergamum have come and gone, but the kingdom of the Lord endures and will never be destroyed.

The Lord-with-a-sword was a powerful revelation for the power-conscious Pergamenes. It is also a great comfort for those who are oppressed. Jesus is saying, “Fear not, for your Protector is mightier than your oppressor. He who is for you is greater than he who is against you.”

Which is nicely reassuring. But there is another reason why Jesus appears here with a sword.

In the Gospels, Jesus said, “I did not come to bring peace, but a sword” (Matt. 10:34). He was referring to the sword of truth that sets a son against his father and a daughter against her mother. It’s not that Jesus is in the business of wrecking families, but people divide themselves by their response to truth.

Such a divide was forming in the church at Pergamum. A group called the Nicolaitans had introduced a destructive teaching and were leading some people led. Jesus came to them with his sword of truth to slice through the lies and set them straight.

Is Jesus going to slay the false teachers?

Some commentators say Jesus will kill the Nicolaitans and their followers with his sword. “Balaam was killed with a sword. What happened to Balaam will happen to them.” Except Jesus has no intention of killing those he died for.

The kingdom of God is not advanced by running people through. The sword of his mouth is the word of the Spirit (Eph. 6:17). It’s the word of truth that sets men free.

We must take care not to imagine Jesus as a merciless Roman governor. Far better to let scripture inform our image of the Lord-with-a-sword.

In the Old Testament, an angel with a sword opposed Balaam and the intent was to get Balaam’s attention (Num. 22:31). It’s the same thing here. Jesus loves the Nicolaitans. He hates their deeds, but he loves them. He went to the cross for them. He stands before them now with a sword to get their attention. “Come to your senses and turn to God.”

What will Jesus do to the Nicolaitans?

He will combat their diabolical lies with the cold steel of truth. The true enemy in Pergamum was Satan (Rev. 2:13). It was Satan’s message the Nicolaitans were preaching. But Satan is no match for the Lord-with-a-sword. Just as light defeats the darkness, God’s truth will defeat the enemy’s lies.

What does this mean for us?

Some people don’t believe in the power of grace. They prefer rules and discipline and the threat of Jesus swinging a big sword. “Watch out or Jesus will chop your head off!” It’s a terrible image, yet it is one I have often encountered. Apparently the Jesus of Revelation is a sword-wielding slayer of sinners and slackers.

As if.

We need to renew our minds and read the words of Jesus through the lens of the cross.

Jesus does not kill people who are lost or have gone astray, not even false teachers. So what will he do with people like the Nicolaitans? Either he will treat them the way he treats all sinners (with love and mercy), or he will rebuke them like Pharisees. It’s the latter action that is implied here.

Why do you put up with the Nicolaitans… Enough! Don’t give in to them; I’ll be with you soon. I’m fed up and about to cut them to pieces with my sword-sharp words. (Revelation 2:15–16, MSG)

Balaam ignored the angel with the sword and was cut to pieces by the Israelites. If the Balaamites of Pergamum ignore the Lord-with-a-sword, they can expect to feel the sharp edge of his words. They will get the same message that Jesus gave to the stubborn Pharisees: “Woe to you.”

What is the takeaway?

When we find ourselves bullied and pushed around by life, we need a revelation of the Lord-with-a-sword. If the Lord-with-a-sword is for you, who can be against you (see Rom. 8:31–34)? The powerful may oppress you, even take your life. But the Lord-with-a-sword shall deliver you, even from the grave.

The sword of the Lord is for your protection, not your punishment. If you stumble and fall, Jesus defends you; he doesn’t accuse you (1 John 2:1).

And he certainly doesn’t stab you with his sword!

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What burdens does Jesus place on us?

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Thyatira is considered one of the bad churches in the Bible. You may recall they had allowed a woman called Jezebel to preach and she led some of the believers astray. So Jesus sent them a letter where he basically says, “I’m going to deal with this.” He ends his letter with this:  I place no other burden on you. (Rev. 2:24b) What burdens does Jesus place on us? Only himself. The image of Jesus burdening us seems at odds with his promise of a light and easy yoke (Matt. 11:30). But look carefully at what Jesus asks the Thyatirans to do in regards to Jezebel’s deception and you will find… nothing. Which is astonishing given the mess she’s made. The letter to Thyatira is sometimes held up as a dissertation on church discipline. This is ironic given the total lack of instruction the Lord provides for fixing their problem. The saints are not told to deliver the woman to Satan for the destruction of her flesh. Nor are they told to shame or shun those who followed her. Jesus is not happy about the Jezebel situation, but everything that needs to be done, he himself will do. “I will [...]

Who is Alive but Dead?

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If you want Christians to work harder, there are two scriptures you can trot out to boost productivity. The first is the one about being lukewarm; the second is this one from the letter to Sardis:

I know your deeds, that you have a name that you are alive, but you are dead. (Rev. 3:1)

This passage is usually interpreted as follows: “The Sardians were complacent, comfortable Christians who weren’t working hard enough and allowed their faith to die.”

Short version: work harder for Jesus!

(Sidebar: Isn’t it amazing how 27 books of the New Testament can be summarized in those four words: work harder for Jesus?)

Er, no. That’s not what Jesus is saying. The work harder message comes straight out of dead religion.

So what is Jesus saying? And who is alive but dead?

Who’s dead?

In contrast with the no-name church down the road in Philadelphia, the Sardian church was highly regarded. It had a reputation as a thriving fellowship. But in the Lord’s eyes, that reputation was misplaced.

The Sardians were all style and no substance. They impressed some with their religious activity. But Jesus wasn’t fooled. “You are dead.”

Some say the Sardians were apathetic believers whose faith was waning. “They were a dying church.” But the Sardians were dead, not dying. The word Jesus used to describe them literally means corpse.  A corpse is not an apathetic or lazy person; a corpse is dead. Jesus is describing unbelievers who are disconnected from the One called Life.

There were believers in this church, and Jesus has a separate message for them later in the letter (it’s full of good stuff!). But many of the Sardians were spiritually dead. They had not received the Spirit that gives life. That’s the bad news. The good news is that Jesus raises the dead. This is what he says to the dead Sardians:

Wake up, and strengthen the things that remain, which were about to die… (Rev 3:2a)

To wake up is to repent. “Wake from your sleep and turn to God.” Jesus was not speaking to lethargic Christians who need to perk up for the Lord. He’s speaking to those who need to “awake and arise from the dead” (Eph. 5:14).

Like the prodigal son who “was dead and came to life again,” the Sardians need rouse themselves, come to their senses, and come home to the Father (Luke 15:24).

What does it mean to strengthen that which remains?

Repent before it’s too late.

The word for strengthen in this passage means to turn resolutely. It means, get up! Move! Turn about! It is a call to immediate and definite action. It’s as though the Sardians are sleeping on the train tracks and Jesus is shouting, “Wake up before it’s too late!”

Who is about to die?

The Sardians. The gospel isn’t going to die, for the word of God never passes away. But the Sardians will pass away if they don’t wake up. They are already spiritually dead; soon they will be physically dead. They may not die this year or next year, but eventually their time will run out.

“Paul, are you saying this church have unbelievers in it?”

Most churches do, at least the ones making an impact in their communities.

The recording artist Keith Green once said that going to church doesn’t make you a Christian any more than going to McDonald’s makes you a hamburger. Yet some imagine the Revelation church communities were populated exclusively by Christians and that Christ’s words for the people in those communities should be embraced by all Christians.

This is a dangerous belief indeed, and it is a reason why much of the treasure in Jesus’ letters has been lost. Read something meant for someone else, and you’ll get the wrong message.

The letters to the seven churches contain words for all sorts of people, from salt-of-the-earth saints to wolves in sheep’s clothing. Fail to distinguish messages meant for others from messages meant for you, and you will end up confused. You’ll come away thinking that Jesus is double-minded:

One minute he’s full of praise; the next he’s dark with rebukes.

He says to hold fast; then he says to let go.

He exhorts us to stand firm but he wants us to turn back.

He wants us to freely receive, but he wants us to pay.

Jesus is not double-minded, but you might be if you fail to ask this question: To whom was Jesus speaking?

In his letters Jesus distinguishes different groups. In Sardis, there were those who had soiled their garments and those who hadn’t (see Rev. 3:4). In Pergamum there were some who held to the teaching of Balaam and some who didn’t. In Thyatira there were a few who followed Jezebel into adultery and others who wanted nothing to do with her.

Different needs, different medicine

We shouldn’t be surprised by this. Healthy, growing churches attract all sorts of people, just as Jesus did. Look at the crowds who followed him and you will find sinners and seekers, good people and bad. The Jesus of the Gospels drew the unrighteous and self-righteous, and he had different words for each. It’s the same in his letters to the churches of Revelation.

Many Christians read the letters to the churches and come away feeling condemned by the hard words of rebuke. These letters make them ill because they are consuming someone else’s medicine.

This suffering is borne of confusion. Are you a follower of Balaam? Is your name Jezebel? Are you numbered among the self-righteous who have heard the gospel and rejected it? No? Then hard words meant for them are not meant for you.

Christian, you are not “alive but dead” and you do not need to work harder to “strengthen that which remains”. You are one with the Risen Lord. Jesus died so that you might live. You know this.

Now rest, and let no one burden you again with a yoke of slavery.

—

Extracted and adapted from Letters from Jesus

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What’s so special about Christ’s right hand?

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While writing my book Letters from Jesus, I discovered a lot of gems in scripture. Some of these were hidden in the introductions Jesus gives his letters to the seven churches. Consider this introduction from his letter to the church in Ephesus:

These are the words of him who holds the seven stars in his right hand and walks among the seven golden lampstands. (Rev 2:1)

This is a truly remarkable picture of Jesus. But what does it mean?

Jesus takes a selfie

If the Bible is an art gallery, the Revelation letters are a special wing containing seven portraits of Jesus. These portraits are found at the beginning of each of the seven letters, and each is a treasure.

For starters, each is a self-portrait painted by Jesus himself. We are not hearing about Jesus second hand, and we are not seeing him through the eyes of another. This is Jesus revealing Jesus using word pictures found nowhere else in the Bible.

In the first portrait, we see Jesus holding seven stars. The seven stars in the Lord’s right hand are the angels or leaders of the seven churches (see Rev. 1:20). In scripture, those who teach the gospel of righteousness are called stars (Dan. 12:3), while false teachers are called wandering stars (Jude 1:13).

Why are the stars in his right hand? What is so special about that hand?

The right hand of God signifies his power and strength. “Your right hand, O Lord, is majestic in power,” sang Moses. “Your right hand, O Lord, shatters the enemy” (Ex. 15:6).

Held by the right hand of God

In the Psalms, God’s right hand saves us, holds us, and shelters us (Ps. 17:7, 60:5, 63:8). His right hand is also the place of honor (Acts 2:33–34).

So when Jesus tells the seven stars or pastors that he is holding them in his right hand, he is saying, “You have nothing to fear, for I am holding you with my strong and mighty right hand.”

In truth, Jesus holds all of us in his mighty right hand (see John 10:28). He holds you and me.

So the next time you have some anxiety-inducing thought about whether you might stumble at the final hurdle and be lost, incline your ear to Jesus and hear what he says. He says this:

I’ve got you. You have nothing to fear. No one can snatch you from my strong and mighty right hand.

Amen.

___________

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Jesus at the door

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Jesus knows us better than anybody. He speaks our language. He talks to us about things that nobody else cares about. He listens.

And he does all this because he loves us.

This was something I learned again and again while doing research for my book, Letters from Jesus. The letters from Jesus to the seven churches are full of idioms and local references that mean nothing to us. But they meant much to the people who heard them. Consider this well-known verse:

Behold, I stand at the door and knock; if anyone hears my voice and opens the door, I will come in to him and will dine with him, and he with me. (Rev. 3:20)

This is Jesus speaking to the smug Laodiceans, and it is one of the most radical pictures of grace you will ever find. In my book it takes a whole chapter to unpack the grace found in this letter, but let me give you a taste by unpacking these few words: “Behold, I stand at the door and knock.” The following is extracted from my book…

Who’s knocking on the door?

No Roman.

Under Roman law, visiting officials had the power to requisition lodgings for themselves and their entourage. Even though it was an imposition to host, feed, and even pay hungry soldiers, nobody could shut their door. But the Laodiceans weren’t nobody. They were a proud people who, in 40BC, closed their doors to a Roman general called Labienus Parthicus.

On another occasion, a wealthy Laodicean called Polemo came home to find the future emperor Antoninus had billeted himself in his house. An angry Polemo kicked him out. His actions captured the independent Laodicean spirit. “Other, weaker Asian cities may roll out the welcome mat to the Roman oppressors, but we Laodiceans are having none of it.”

The Laodiceans were famous for their locked and closed doors, and this is one of their more appealing traits. Shutting one’s door to a hostile invader is admirable.

But Jesus is no Roman oppressor. Although he is the Ruler of All, he does not impose himself upon us. He does not demand that we open our doors and slay the fatted calf for his benefit. Instead, he gently asks us to open our door so that he may come in and dine with us.

Grace for Laodiceans

In the Gospels, Jesus promises that if we knock the door will be opened (Matt. 7:7). But the Laodiceans aren’t knocking. They’re not the sort of people who do.

“We have need of nothing,” they boasted. They won’t come to Jesus, so the Ruler of Creation comes to them. It is a stunning act of condescension.

The Laodiceans’ religion is offensive, yet Jesus is not offended. Their self-righteousness stinks to high heaven, yet Jesus does not withdraw in a holy huff. Nor does he call down fire from above. Instead, he speaks tenderly with lovingkindness.

Those unacquainted with the grace of God make much of the punishment that Jesus will supposedly inflict on underperforming churches. Yet here is Jesus outside the worst church in the Bible hoping to enter and dine with them.

Was there ever a more breathtaking picture of grace?

By seeking to justify themselves, the Laodiceans had rejected Christ. Yet here is Jesus offering undeserved acceptance. They had spat upon his good name and insulted the Spirit of Grace, and Jesus replies, “Let’s eat.”

Whose door is it?

It is the door of our hearts. The letter is for the church, but the invitation is universal and personal. Jesus said, “If anyone hears my voice.” His invitation is for you and me and everyone besides.

Jesus has not come to the marketplace to address the crowd; he has come to your door and mine to meet each of us where we are at. We all must choose what to do with the Savior outside our door.

In the letter to the Laodiceans we see a radical demonstration of the one-way love that flows from heaven to earth. The Laodiceans are not nice people, but Jesus says he loves them and wants to spend time with them. Jesus does the same for all of us.

“If anyone.”

He loves us just because. Of course, he wants us to respond to his love. There’s no point bringing the wine and bread if we’re not going to open the door.

How do we open the door?

By saying yes to Jesus. That’s it. There are no hoops to jump through, there is no fitness test, no entrance exam. Some worry that they have to believe right or muster sufficient faith to enter the kingdom, but your heavenly Father has made it as easy as possible for you to respond to his love.

What if I don’t have enough faith?

Faith is simply a positive response to Jesus. In the faith conversation, Jesus takes the initiative and we respond. He speaks, we listen. He knocks, we open the door. He enters, we feast.

What does it mean to dine with Jesus?

To dine is to enjoy one another’s company. It’s resting from your labor, leaving the kitchen, and sitting at the feet of Jesus.

It’s the ultimate happy meal.

___________

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If you’d like to see these messages of radical grace reach more people, support us via our Patreon page.

Jesus at the door

by

Jesus knows us better than anybody. He speaks our language. He talks to us about things that nobody else cares about. He listens.

And he does all this because he loves us.

This was something I learned again and again while doing research for my book, Letters from Jesus. The letters from Jesus to the seven churches are full of idioms and local references that mean nothing to us. But they meant much to the people who heard them. Consider this well-known verse:

Behold, I stand at the door and knock; if anyone hears my voice and opens the door, I will come in to him and will dine with him, and he with me. (Rev. 3:20)

This is Jesus speaking to the smug Laodiceans, and it is one of the most radical pictures of grace you will ever find. In my book it takes a whole chapter to unpack the grace found in this letter, but let me give you a taste by unpacking these few words: “Behold, I stand at the door and knock.” The following is extracted from my book…

Who’s knocking on the door?

No Roman.

Under Roman law, visiting officials had the power to requisition lodgings for themselves and their entourage. Even though it was an imposition to host, feed, and even pay hungry soldiers, nobody could shut their door. But the Laodiceans weren’t nobody. They were a proud people who, in 40BC, closed their doors to a Roman general called Labienus Parthicus.

On another occasion, a wealthy Laodicean called Polemo came home to find the future emperor Antoninus had billeted himself in his house. An angry Polemo kicked him out. His actions captured the independent Laodicean spirit. “Other, weaker Asian cities may roll out the welcome mat to the Roman oppressors, but we Laodiceans are having none of it.”

The Laodiceans were famous for their locked and closed doors, and this is one of their more appealing traits. Shutting one’s door to a hostile invader is admirable.

But Jesus is no Roman oppressor. Although he is the Ruler of All, he does not impose himself upon us. He does not demand that we open our doors and slay the fatted calf for his benefit. Instead, he gently asks us to open our door so that he may come in and dine with us.

Grace for Laodiceans

In the Gospels, Jesus promises that if we knock the door will be opened (Matt. 7:7). But the Laodiceans aren’t knocking. They’re not the sort of people who do.

“We have need of nothing,” they boasted. They won’t come to Jesus, so the Ruler of Creation comes to them. It is a stunning act of condescension.

The Laodiceans’ religion is offensive, yet Jesus is not offended. Their self-righteousness stinks to high heaven, yet Jesus does not withdraw in a holy huff. Nor does he call down fire from above. Instead, he speaks tenderly with lovingkindness.

Those unacquainted with the grace of God make much of the punishment that Jesus will supposedly inflict on underperforming churches. Yet here is Jesus outside the worst church in the Bible hoping to enter and dine with them.

Was there ever a more breathtaking picture of grace?

By seeking to justify themselves, the Laodiceans had rejected Christ. Yet here is Jesus offering undeserved acceptance. They had spat upon his good name and insulted the Spirit of Grace, and Jesus replies, “Let’s eat.”

Whose door is it?

It is the door of our hearts. The letter is for the church, but the invitation is universal and personal. Jesus said, “If anyone hears my voice.” His invitation is for you and me and everyone besides.

Jesus has not come to the marketplace to address the crowd; he has come to your door and mine to meet each of us where we are at. We all must choose what to do with the Savior outside our door.

In the letter to the Laodiceans we see a radical demonstration of the one-way love that flows from heaven to earth. The Laodiceans are not nice people, but Jesus says he loves them and wants to spend time with them. Jesus does the same for all of us.

“If anyone.”

He loves us just because. Of course, he wants us to respond to his love. There’s no point bringing the wine and bread if we’re not going to open the door.

How do we open the door?

By saying yes to Jesus. That’s it. There are no hoops to jump through, there is no fitness test, no entrance exam. Some worry that they have to believe right or muster sufficient faith to enter the kingdom, but your heavenly Father has made it as easy as possible for you to respond to his love.

What if I don’t have enough faith?

Faith is simply a positive response to Jesus. In the faith conversation, Jesus takes the initiative and we respond. He speaks, we listen. He knocks, we open the door. He enters, we feast.

What does it mean to dine with Jesus?

To dine is to enjoy one another’s company. It’s resting from your labor, leaving the kitchen, and sitting at the feet of Jesus.

It’s the ultimate happy meal.

___________

If you enjoy Escape to Reality, sign up to our email list and we’ll notify you about new articles as soon they come out. No spam, we promise.

If you’d like to see these messages of radical grace reach more people, support us via our Patreon page.

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