John Mark Hicks

The Lamb, having taken the book of prophetic judgment from the hand of God, now begins to open it by breaking the seals. Systematically, the Lamb breaks one seal after another–six in Revelation 6. As each seal is opened John hears and sees a variety of images that evidence divine judgment or are related in some way to that judgment. These images are not the content of the book but rather a series of symbolic enactments that dramatize the process of opening the book. The Lamb is only breaking the seals at this point rather than opening the book itself. The symbolic enactments, however, point to the disintegration of world order and the (re)introduction of chaos into human society. At one level, the Pax Romana is on the verge of dissolution.

The vision unfolds in a pattern of 6+Interlude+1. Six seals are broken in consecutive fashion, but then there is a lengthy interlude (7:1-17) before the seventh seal is broken (8:1-5). While the first six seals portray divine judgment, the interlude answers the question “who can stand the day of wrath” that appears in the last words of chapter 6 (6:17). The prospect of divine wrath (chapter 6) is followed by the assurance of divine love for the people of God (chapter 7).

The Symbolism of the Six Seals

At this point interpretations begin to vary widely. Historicists believe the seals picture the fall of the Roman Empire while Preterists attempt to identify specific seals with specific events relating to the destruction of Jerusalem or the fall of the Roman Empire (depending on how they date the Apocalypse). Futurists generally connect the seals to the Great Tribulation that occurs prior to the second coming of Jesus and many interpreters see allusions to specific contemporary realities (e.g., “red” = Russia or “large sword” = nuclear weapons). Idealists understand the dramatic progression of the seals, trumpets, and bowls as apocalyptic symbols of the recurring conflict between the kingdom of God and world powers without attempting to identify any specific relation to any particular Empire though the battle at the time of the Apocalypse is between Rome and the kingdom of God.

Some futurists, for example, believe the first seal is the beginning of a yet future Tribulation period (based on 7:9ff). But this isolates the text from its first century moorings and disconnects the martyrs in 6:9-11 from the setting of the seven churches of Asia. The seals must, in some way, relate to the social setting of the seven churches rather than merely predict some  specific distant future moment in history.

How one interprets the six seals depends on how one approaches the Apocalypse as a whole and how one understands the unfolding drama.  My own perspective is that the seven churches of Asia Minor find themselves in conflict with Roman claims, power, and imperial religion. Our interpretation must begin with that. The power of the language and its meaning must connect with the immediate audience of this book. As an Apocalypse, however, it addresses a wider audience in terms of its theology, philosophy of history, and the world conflict between God and Satan. My perspective, therefore, is a combination of a preterist-idealist vision.

The Apocalypse offers thoroughly apocalyptic and theological account of the conflict between the church and Rome, but it embedded in that account is the recurring conflict between the kingdom of God and world powers in the future. The Apocalypse offers a theological account of how the kingdom of God relates to world powers by confronting the late first century church with a call to faithful witness in the midst of Roman Empire. Consequently, the Apocalypse is not so much interested in the recounting of history (and thus we should not seek to identify specific symbols with historical events in the first century or twenty-first century) as it is describing the world in which we live where world powers oppose the kingdom of God.

1. The Archer on a White Horse: Conquest.

When the Lamb opens the first seal, one of the four living creatures thundered “Come.” Or, perhaps better rendered, “go and do your thing” as a passive imperative (Fair, Conquering with Christ, 187). This is this divine permission for what is about to happen as is also indicated by the phrase “was given.” Though what follows in the six seals is chaotic, violent, and destructive, God nevertheless is sovereign over it. God permits it, oversees it, and delimits it (only a 1/4 of the earth is affected).

Since it is the Lamb who opens the seal, the rider on the white horse is not the Lamb himself. Though Christ appears on a White horse in Revelation 19:11, this scene is not that one. Rather, this is one of four horses, and this rider carries a bow rather than a sword. The scene in Revelation 19 is climactic, but here the judgment of the six seals is just the beginning.

Instead, the rider on the white horse represents a conquering ruler. This is clear from the conquest language (6:2) and the victory wreath (stephanos). The picture is conquest. It is the disturbance of the Pax Romana, and it is the destiny of all empires–they, too, will be conquered. The bow may allude to Rome’s enemies as the Parthians in the East were a major threat to the Empire in the first centuries CE, but this would only symbolize all of Roman’s opponents rather than identify any specific one.

2.  The Sword-Wielding Rider on a Red Horse:  War.

The second living creature releases (“Come”) a rider on a red horse. The red horse symbolizes bloodshed as the presence of the sword-wielding rider indicates. The rider is given a “large sword” which does not remain inactive. Rather, the rider “was given” (divine permission) the ability to foment war. He removes peace with the result or for the purpose that human beings will kill (slaughter) each other.

3.  The Inflationary Rider on a Black Horse: Famine.

The third living creature releases (“Come”) a rider on a black horse. Since the rider has a pair of scales in his hands, the color probably represents the economic hardship which includes inflationary prices. The amount of wheat and barley available for a day’s wage would only feed a single mouth. Day laborers and their families, then, would ultimately starve. At the same time, the wealthy would continue to feast with their wine. The symbolism might point us to the economic oppression that the wealthy inflict on the poor as they control the markets and prices.

4.  Death Riding on a Pale Horse: Hades.

The fourth living creature releases (“Come”) death itself on a pale horse with Hades close behind. Death exercises control over 1/4 of humanity through a variety of means: sword, famine, pestilence, and wild beasts. In some ways the fourth rider summarizes the effect of th first three and extends it to other dimensions (pestilence and beasts). The first four seals, then, form a unit of sorts where the primary point is the release of chaotic forces that undermine the “peace and safety” of the Pax Romana, and that of all Empires. No Empire controls the chaos of disease, natural disasters, or even war. Death always comes, even to the greatest Empires.

5.  Martyrs Seek Justice at the Altar: Lament.

When the Lamb opens the fifth seal, nothing is released but rather John sees something that he had not previously noticed. He sees martyred saints “under the altar.” Like the Lamb himself, they had been slaughtered (same Greek verb as in Revelation 5:6, 9). Though many have seen the altar as a reference to the martyr’s sacrifice of their lives, it is better to see the altar as an allusion to the ancient practice of asylum where victims seek justice on the horns of the altar (cf. Oster; Stevenson, Slaughtered Lamb, 143-9). Stevenson suggests that the altar imagery includes the idea of protection for the innocent, justice for the victim, and punishment for the guilty. The souls under the altar, then, are present to claim innocence, justice and vengeance.

Their lament, then, is imprecatory. It not only raises the question of when God will finally act but it also seeks justice for victims. The lament question (“How long?”) resonates with so many biblical laments (e.g., Psalms 6:2-3; 13:1-2). The desire for justice also resonates with many prayers in Scripture (including imprecatory requests in the Psalms, e.g., Psalms 7, 58). The continued cry for justice indicates that the seals are not the final answer to the problem as lament continues both in heaven and on earth.

God listens and God answers. However, the answer is not what one might expect. Rather, the seals do not end the injustice; they do not avenge the blood of the saints. More martyrs are yet to come and join the souls under the altar. The time has not yet arrived for the end to martyrdom, injustice, and oppression. Justice has been delayed until a time of God’s own determination. God is sovereign over the chaos and the persecution; it will end when God decides it is time. God has a purpose for continued persecution.

6.  Humanity Hides: The Wrath of the Lamb.

The sixth seal functions as a response to the martyr’s cry, “How long?” The sixth seal does not answer the question of when God will respond but rather whether the Lamb is indifferent to the suffering of his people. Answer? The Lamb is angry (Revelation 6:16-17).

This anger is expressed in cosmic terms–earthquake, solar eclipse, blood-stained moon, falling stars, devastated crops, a rolled up sky, sinking islands, and removed mountains. Often these are interpreted as end-time eschatological events, but this does not appreciate how the language of the Hebrew prophets has shaped the vision. This language is no different from what one finds in the prophets regarding the fall of empires and nations (cf. Isaiah 13:10-13; 24:1-6, 19-23; 34:4; Jer. 4:23-28; Ezekiel 32:6-8; Joel 2:10, 30-31; 3:15-16; Amos 8:8-10; cf. Ian Fair, Conquering with Christ, 195-196.). The cosmic shake is another way of describing the upheaval of nations which, in many ways, felt like the destruction of the earth itself. More specifically, the language is theophanic, that is, it pictures the appearance of God in the world to destroy evil and enact justice (Stevenson, 150-151). God has showed up and the cosmos shakes. God is beginning to answer the lament of the saints.

It is cosmic in the sense that every human person within the nation or empire is affected by what happens. From the greatest (“kings of the earth”) to the lowest (“slave”), no one can escape the consequences of such national and imperial devastation. The drastic effects of a fallen empire felt by everyone and it creates fear. At the same time, however, only 1/4 of the earth is affected by the seals. The seals are not the final act in the drama; they are only the beginning of divine judgment.

Fear drives humanity to hide from the “face of the one who is seated on the throne, and from the wrath of the Lamb.” The heavenly throne room is evoked–the one who sits on the throne and the Lamb, but this is no comfort for those the inhabitants of the earth. God will seek justice for the martyred saints and the Lamb will avenge their blood. Neither God nor the Lamb are indifferent; they are already responding through breaking the seals, and they will ultimately defeat the powers and redeem creation. But only when the time is right.

The Prophetic Meaning of the Six Seals

The second vision (Revelation 4-16) intends to show its original readers “what must take place” in the future (4:1). There is a futurist dimension to the vision, but it is fundamentally future to the original readers (the seven churches of Asia in the late first century).

How, then, should we read this “futurist” picture? Many interpreters–of whatever hermeneutical stripe (Historicist, Preterist, Futurist)–attempt to tie the specifics of the text with concrete historical events. While this may be sometimes appropriate, the overwhelming movement of the drama as prophetic literature is to dramatize the judgments of God against the nations. Specific historical events are not necessary for that and the search for specifics draws attention away from the broad sweep of the drama itself. Further, specifics are always uncertain about the past and speculative about the present or future. Such uncertainty and speculation does not serve the interests of the book well since it introduces fruitless discussions. More importantly, it is better to hear the theological message that warns believers of accommodation to cultural idolatries than to argue about specific historical correlations (which are always uncertain at best).

The drama narrates through symbolism and apocalyptic language the conflict between the world powers and the kingdom of God. This is the fundamental point rather than a chronological sequence of historical events. The cycles of human rebellion and divine judgment, of empires and their fall, are present throughout all human history. Each is an act in the drama which tells the story of the conflict. To treat this literature otherwise is to remove it from its own setting as apocalyptic literature.

So, how do the six seals inform us theologically? At least three points are clear whatever hermeneutical approach one takes.

1. Chaos is present within human history.

The description of the six seals underscores the reality of evil and chaos in the world. We cannot deny the reality of war, famine, injustice, pestilence, and death. We should not too quickly look past that reality to some future hope but rather acknowledge the chaos that fills the present world. This is why the world needs redemption; it is why it needs the book opened. The world needs renewal.

The Christian response to such chaos is at least (1) lament and (2) faithful witness. We cry out for justice and we practice justice.

2.  God is sovereign over history and its chaos.

God permits the chaos. God permits war, pestilence, and famine. This is not an arbitrary permission as we will see in future texts (cf. Revelation 9:20). The seals describe past and present reality but they are also divine acts (God releases the riders through the voice of the living creatures) intended to renew the nations unto repentance. God is so sovereign that he limits the damage (1/4 of the earth) and limits the numbers of the martyrs. God has a purpose and that purpose is present even in the midst the chaos.

3. God listens and responds to the lament of the saints.

Lament is an essential dimension of human experience. Humans question God (“how long?”) and they yearn for justice (“avenge our blood”). Lament is not unchristian since martyred saints are present in the heavenly throne room voicing their lament. Even heaven itself is incomplete and unfinished as long as injustice and chaos exist upon the earth. The anticipation that the Lamb will finally defeat evil and eradicate injustice is the cause of celebration in heaven but it is as yet unrealized. So, lament continues…even in the heavenly Jerusalem.

Conclusion

The Lamb takes the book from the hand of the one who sits on the throne and begins to open it by breaking the seals…one at a time. Each seal depicts the experience of the Empire and believers within the Empire. It is the beginning of divine judgment upon the Empire and it announces the stark reality that chaos will ultimately envelope all empires, even the ones to which people now pledge allegiance.

While Revelation 4 focused on the worth of the Creator who sits on the throne, Revelation 5 turns our attention to the dramatic investiture of the one who is worthy to break the seals and unroll the scroll. Revelation 4 portrays the reality of the heavenly throne room where the sovereign God, sitting on the throne, receives worship as the great benefactor of the cosmos–the one by whom all creation exists and to whom belong all creation’s gratitude. Revelation 5 portrays the story of redemption as the one who is worthy to open the book is worshipped because that one has redeemed creation from the powers of evil that enslave it. In essence we move from creation to redemption, from the sovereign enthroned one who invests another with redemptive authority, honor and power.

The heavenly liturgy (the service of worship) is interrupted for John when he notices that there is a scroll (book) in the the right hand of the one who sits on the throne. It is an extremely important document as it is sealed seven times, positioned in the right hand of God, and written on the front and back. Further, only one who is worthy may break the seals and open the book, and there is no one worthy present in the heavenly throne room (angelic hosts), or on the earth (living creation), or even under the earth (e.g., Hades). The document has such cosmic significance and importance that no one in heaven and earth (all creation) is able to open the seals. No one has the right or worth to do so.

What is this book? Some think it might be the “Book of Life” in which the names of the redeemed are written. But there is nothing in the context to indicate that identification. Rather, the allusion is to Ezekiel 2:9-10 where Ezekiel is told to speak the words of the book that contain “words of lamentation and mourning and woe.” As one reads further into this second vision (Revelation 4-16), it is evident that the breaking of the seals involves lamentation, mourning, and woe for the inhabitants of the earth. The book is a prophetic word against the powers that have oppressed the people of God and thus contains God’s destiny for them. The book symbolizes God’s intent to redeem the church from the powers even as God judges those powers. The book contains the answer to the question that the oppressed ask: will God ever act to overturn this oppression? The answer is “Yes,” and it is contained in the book.

But, as John observes, no one is worthy to open the book.  A mighty angel asks heaven and earth for anyone to come forward to open the book, but no one comes. As a result John begins to wail in lament. This is no mere wimper, but is the lament of the oppressed; it is the weeping of a people who seemingly see no end to their suffering. John weeps for the church; he weeps for his own flock in Asia. The church laments as the powers continue to oppress.

Lament, however, comes to end in the victory of the one who has overcome (conquered). “Weep no more,” one of the twenty-four elders around the throne tells John. Instead, the elder continues, “look at this!” The elder announces the victory of the “Lion of the tribe of Judah, the Root of David.” The Lion has conquered.

The elder’s description evokes deeply rooted Messianic images from the Hebrew Scriptures as well as from the literature of Second Temple Judaism. These images are triumphalistic and militant. The “root of David” is found in Isaiah 11:1-10 (cf. Sirach 47:2) which envisions a Davidic conqueror that subjugates Edom, Moab and Ammon. The lion image comes from Genesis 49:8-10 (cf. 4 Ezra 12:31-32) where the nations serve the royal predator. The elder paints a verbal picture of a conquering king who defeats the powers (nations).

But when John turns to see this lion he only sees a small lamb. The Greek term for “lamb” is diminuitive in form, that is, it refers to a small lamb. Expecting to see the powerful king of the beasts, John turns to only see the weakest and most vulnerable of animals, a small lamb. That vulnerability is borne out by the reality that the animal is a slaughtered lamb.

This slaughtered Lamb, however, assumes a position of power, authority and honor. Though once slaughtered (thus killed), the living Lamb now stands next to the throne (at the “center,” in fact) and is encircled by the four living creatures and the twenty-four elders. He has seven horns (representing strength and power) as well as seven eyes (he sees everything). Indeed, the seven eyes are the seven spirits of God, that is, the Lamb is invested with the Holy Spirit and thus is empowered to act throughout the earth. The imagery derives from Zechariah 4:2, 6, 10.

It is the once slaughtered but now living Lamb that is worthy to take the book from the hand of God and reveal its contents; indeed, to execute its contents as the throne’s agent within the world. The slaughtered Lamb is a sacrifical victim, but it was voluntarily assumed rather than a victimization of the Lamb.  The Lion of Judah became a slaughtered Lamb for the sake of redemption. Jesus defeated the powers through faithful witness rather than by violent revolution; the Lion became a Lamb.

The heavenly dignitaries recognize the significance of this moment. Someone, but not just anyone, is now worthy to open the book. When the book is taken from the hand of the one who sits on the throne, the four living creatures and the twenty-four elders fall prostrate before the Lamb. They worship the Lamb and recognize his worthiness.

If we had any doubt whom the twenty-four elders represented, what they hold in their hands removes it. Enthroned around the throne, they hold harps (kithara)  and bowls of incense.  They perpetually worshipped the one who sits on the throne, and their worship includes musical praise (symbolized by the instruments) and prayer. The kitharas and bowls of incense remind us of temple worship in Israel as they were part of the liturgical cultus (cf. Psalms 33:2-3; 141:2; 147:7; 150:3-5), and this worship continues in the heavenlies. The twenty-f0ur elders are gathered in the Holy of Holies to worship God. They embody Israel’s temple worship in which the twenty-four (both Israel and the church) participate.

These heavenly dignitaries break out into a “new song,” a song of redemption, that declares the worthiness of the Lamb. The Lamb is worthy because

(1) “you were slain,”
(2) “by your blood you ransomed people for God from every tribe and language and people and nation,” and
(3) “you made them a kingdom and priests to our God and they shall reign on the earth.”

This three-fold rationale echoes the Exodus of Israel from Egypt. The slain Passover lamb ransomed Isreal from Egyptian bondage in order to make them a kingdom of priests. God had ransomed Isreal from slavery (Deuteronomy 7:8; 13:5) in order to anoint them a royal, priestly nation (Exodus 19:5-6) which would bless the other nations. In other words, God intended Israel to become a shining light in the world–the new image of God in the world–so that all people might come to know God. God defeated the Egyptian powers in order to release Israel into the world to bless the world.

The “new song” praises the lamb for a new exodus, an “eschatological exodus” (as Bauckham calls it, Theology of Revelation).  In the Apocalypse, the powers (while it was Egyptian for Israel, it is Roman for the church in Asia) oppress, persecute, and enslave the people of God. By the Lamb’s faithful witness through death–he was faithful unto death–he has earned the worth to purchase a people for God. This people will not only come from Israel, but from every nation under heaven. This people will reign on the earth just as God created humanity to reign as divine images from the beginning of creation. They will become a kingdom of priests who will minister in the eschatological temple of God which is God’s good creation. This people will fulfill not only God’s intent for Israel but God’s intent for humanity itself.  They will share God’s dominion over the earth, care for creation, and bless the creation as God’s vice-regents (Genesis 1:26-31; Psalm 8).

In response to this “new song” of redemption, the whole angelic chorus breaks out in praise, ascribing all the honor, wealth and power within creation to the Lamb (rather than to Caesar!). In concentric circles of praise, the four living creatures, then the twenty-four elders, and then the myriads of angels give honor to the lamb. The praise moves from the center of the throne room to its outer edges as all of heaven praises the Lamb.

But the praise does not end there. The praise extends to all creation–“every creature in heaven and on earth and under the earth and on the sea and all that is in them.” The whole creation is filled with the eternal praise of God and the Lamb.  While the Apocalypse always remains thoroughly theocentric (“the one who sits on the throne”), the liturgical scenes do not hesitate to include the Lamb who is worshipped alongside the one who sits on the throne.  The Lamb, at the “center of the throne,” deserves worship and is ascribed divine “worth.”

This heavenly liturgical scene, reflective of Israel’s temple, invites the readers of the Apocalypse to enter the throne room to praise and pray. We praise God and the Lamb while we also pray for the eschatological coming of God’s kingdom.

We join the angels and all creation around the throne. We confess the sovereignty of God. We confess the worthiness of the Lamb. We praise both and ascribe (bless) to them praise, honor, glory, and power. And we continue to pray for the fullness of the kingdom of God when the whole earth will reflect the glory and presence of God and the Lamb. We pray for the end to oppression, injustice, slavery, and persecution. We sing and we pray, and this we do every time we gather as the people of God and participate in the eschatological assembly envisioned in Revelation 4 and 5.

Revelation 4-16 gives us eyes to see the conflict between the kingdom of God and world powers with the eyes of God. We see the conflict between the kingdom of God and the kingdoms of this earth from a heavenly perspective; we see it from the throne room of God. John, “in the Spirit,” is take up into “heaven” in order to overhear and witness the conflict from God’s own perspective.

Where is this “heaven?” The Apocalypse describes it as “up” there rather than down here. But this spatial language is probably metaphorical. Rather than thinking about “heaven” which celestial beings occupy as “over yonder” or somewhere outside of the space-time continuum, or outside the reality of the cosmos, perhaps we should of “heaven” as a dimension that occupies the same space that our own eyes see. We don’t have the eyes to see the heavenly dimensions of this present space. John is given eyes to see the heavenlies and this is represented as an “ascent” (going up) to “heaven.”

Whatever the case may be, John enters the throne room of God, and this is highlighted in several ways. The centrality of the “throne room” is underlined by the use of the Greek term for “throne” fourteen times in this chapter. The chapter is about who reigns and rules over the cosmos. The elaborate description of the throne room (jewels, rainbow, flashes of lightning, etc.) depicts the presence of the Holy One of Israel, the God who indwelt Israel’s temple. The glory of the temple with its own gold and jewels reflected the glory of God’s heavenly dwelling. The lightening, rumblings and thunder echo the presence of God at Sinai (Exodus 19:16). The rainbow reminds us that the God of creation–the God who redeemed Noah–is enthroned here (cf. Ezekiel 1:28; Genesis 9:13). John has entered the Holy of Holies where the angels still sing, as they did in Isaiah 6, “Holy, Holy, Holy.” This is the God who reigns over the whole earth (cf. Ezekiel 1:26-28). John has entered the sanctuary of the one whose temple is the cosmos itself (cf. Isaiah 66:1).

This, however, is a point of contention in the imperial world of first century Rome. The beast, according to Revelation 13:1-2, is given power, authority, and a throne which the whole world worshipped. John’s readers lived daily with the claims and actions of imperial power. For them it looked as if the whole world worshipped the Emperor and Caesar wielded uncontested power over their lives. For Caesar there was only one throne, and it was his.

John’s visionary experience contests Caesar’s claim. This is foundational for the unfolding drama of Revelation 4-16 (the second vision). God sits on the throne, not Caesar, and God remains on the throne despite Caesar’s attempts to unseat the Creator.

Revelation 4 identifies two sets of “celestial” participants around the throne of God. One set–the four living creatures–probably represents angelic figures while the other set–the twenty-four elders–represents human figures. In sum, angelic and human communities are present before the heavenly throne. They surround the throne with their worship, submission, and obedience.

The description of four living creatures before the throne is drawn from Ezekiel 1:4-21 and Isaiah 6:2-4. We may describe them as cherubim (look like Ezekiel) or seraphim  (sing like Isaiah) though they are not so identified by John. Rather, as close to the throne, they may represent a kind of angelic hierarchy. Whatever the case, they represent God’s all-seeing (lots of eyes!) activity in the world who are never inactive in God’s cause or mission. They continuously praise the one “who was and is and is to come.”

The Ancient Near Eastern backdrop for these figures are the Babylonian Shedu (human headed winged bulls) or Assyrian Lamassu (human headed winged lions, pictured to the left). These figures are usually positioned at doorways that guard the entrances to temples, palaces, or holy places. Cherubim, we might remember, tower over the ark of the covenant in the Solomonic temple (1 Kings 6:23-35). One of the best examples of such winged variously headed animals are the Megiddo Ivories discovered from pre-Israelite Megiddo in Palestine (ca. 14th century BCE, pictured below). These are pictured below. Sometimes these animals are represented as carrying royal figures.  Perhaps the four living creatures that surround the throne in heaven function to set off the throne of God, guard access to it, and serve the mission of the enthroned One.

The twenty-four elders are enthroned humans who are clothed in white and crowned with golden wreaths. Their humanity is indicated by their dress, honors, and number.  The number twenty-four represents the twelve tribes of Israel and the twelve apostles (as in Revelation 21:12-14). This is the unity of Israel and the Church before the throne–there is one people of God. Their dress is what is promised the faithful saints of Sardis in Revelation 3:5. White garments represent their religious (perhaps priestly) function in the throne room of God. They are holy servants in God’s Holy of Holies. Their golden laurel wreaths are what are promised to  faithful saints in Revelation 2:10 and 3:11. These are the victory wreaths given to those who have overcome.

The throne before which these celestial figures worship is sovereign. God rules the cosmos, including the chaos of evil. The “sea of glass, like crystal” before the throne probably alludes to chaos and evil within the creation though before the throne it has been smoothed like glass. The sea in the life of Israel represented the chaotic waters that destroyed and out of which evil arose. Even in creation the waters are only bounded and limited rather than eliminated. The sea is the source of evil in Revelation as the beast arises out of the sea in Revelation 13. This sea, however, is placid and smoothed. As Beal notes (Revelation, 328), “John sees the chaotic powers of the sea as calmed by divine sovereignty.” God rules even the chaos of the creation, and consequently God also rules the beasts of Revelation (that is, the world powers). In the presence of God there is no fear of the chaos; God smooths the chaos and ultimately eliminates it in the new heaven and new earth (“there was no more sea,” Revelation 21:1).

Greg Stevenson, A Slaughtered Lamb, interprets the action present in this setting through the lens of benefaction. Benefactors donated wealth, skills and resources to cities and communities for the common good. They did this with the expectation of reciprocity. The community, in gratitude, would honor the benefactors with inscriptions, preferred status, exemption from taxation, or the best seats at the theater.  Often they would be awarded a golden victory wreath (stephanos) to honor their gift.

At the end of this chapter, the four “living creatures given ‘honor and thanks’ ‘to the one on the throne and the twenty-four elders lay their golden wreaths (stephanous) before the throne and then declare God ‘worthy’ to receive ‘honor’.” According to Stevenson, “the message of Revelation 4:9-11 is that God is the ultimate benefactor by virtue of his role as the Creator” (p. 127). There is no other real benefactor; God alone is worthy to be praised as the giver of good gifts and the creator of all that is.

The problem is that within the Imperial world of first century Rome the gods and Emperor were considered the ultimate benefactors.  For example, an Egyptian inscription calls Nero the good guardian of the world (agathos daimon tes oikomenes) and the god Neilos the great benefactor (doreas) of Egypt. The Emperor is the empire’s benefactor who gifts the Empire with what it needs. Revelation 4 stands in stark contrast with such claims and allegiance.

Revelation 4 is a worship text. The heavenly celestials worship the one who sits on the throne. They cry “Holy, Holy, Holy” (the old song of Isaiah 6 which affirms that there is nothing holier than God). This is the Holy One of Israel who has “created all things.” God is worshipped because of God’s being (identity=Holy) and action (creation).  Yahweh is the enthroned benefactor of creation. Only God deserves “glory and honor and power,” and it is only before this throne that the twenty-four elders lay their golden wreaths.

Imagine for a moment Christians emerging from their humble house church after a Sunday assembly to witness the procession to the temple of the Emperor Domitian in Laodicea. Romans visited the imperial temples (including the worship of the Goddess Roma) to acknowledge their benefactor and affirm their allegiance to Rome’s civil religion. The contrast is stark. The humble worship of a Christian assembly gathered in a home paled in comparison to the extravagance of the Imperial cult. While Romans worshipped their benefactor, Christians envisioned the throne room scene of Revelation 4 as they assembled to worship their Benefactor. While the temples of Rome lie in ruins, the Christian assemblies continue to sing “Holy, Holy, Holy” in chorus with the heavenlies.

Let us be warned that Christian assemblies should not mix the worship of the enthroned one with civil religion, whether in Rome or America. We assemble to pledge allegiance to the One who alone is the great benefactor and acknowledge God’s holiness and creative work.

Despite how the world looked to the persecuted Christian communities in the Roman province of Asia, God was still on the throne. The hostile powers have not dethroned God. The enthroned God is worshipped by the heavenly hosts just as the earthly churches continue to worship the Creator of all things.

Though often called the “letters to the seven churches” (with somewhat good reasons), the address to each church functions as a prophetic oracle. John has called his work a “prophecy” (Revelation 1:3) and in these “letters” the prophet calls the churches to respond in faithfulness much like Israel’s prophets in the Hebrew Scriptures.

Laodicea was part of a tri-city area in Lycus Valley of the Roman province of Asia that included Hierapolis (six miles south) and Colossae (ten miles west). Through the influence of Paul’s co-workers, Christian communities were established in all three cities (Colossians 4:13-15). However, only Laodicea is addressed in Revelation 1-3.

Hierapolis was famous for its hot springs while Colossae was watered by cold springs. Laodicea received much of its water via aqueduct from the surrounding hills. Some think this factors into how Laodicea is addressed by Jesus. Whatever the case, Laodicea was located on the crossroads of the north-south and east-west trade routes as well as situated in a fertile valley. This enabled its wealth which is indicated by two large amphitheaters and a hippodrome. The city even boasted a medical school. As a large comerical, agricultural and manufacturing center, the city appeared practically self-sufficient.

Addressor: “the Amen, the faithful and true witness, the beginning of God’s creation.”

This threefold identification–none of which appears in the Christophany of Revelation 1–is an astounding claim. The only parallel in the biblical canon to the first (“Amen”) is Isaiah 65:16 where, literally, “one will bless by the God of Amen.” This is the one by whom the people of God swear and take loyalty oaths. This leads to the identification “faithful and true witness” as the “Amen” (so it is!) is the one who has borne a faithful and authentic witness in the world as God’s loyal one. This is the one who was obedient to death, even death on a cross. At the same time, this faithful martyr (witness) was also present at the origins of creation as the very agent of creation itself. The risen, enthroned Messiah is also the very beginning (arche) of creation, or–as Colossians 1:15 states it–the “firstborn of creation.” Like God himself (Revelation 21:6), the Messiah is the “beginning and end” of all things (Revelation 22:13). Consequently, this self-identification gives the Messiah divine status, power, and authority. Once again, it is a counter-claim to those made by the Caesars.

Warning: “I know your works…”

For Philadelphia (Revelation 3:7-12) this statement was an encouragement. For Laodicea it is an indictment. Their works are neither hot nor cold. Hot and  cold drinks are pleasant and useful at the right time. But lukewarm water is unsuitable for drinking; it is useless and unpleasant. The metaphor Jesus employs is not about hot=good or cold=bad, but rather that hot and cold drinks have a usefuleness while lukewarm drinks are spit out of the mouth.

Laodicea’s works are like a lukewarm drink when a hot or cold one is expected. We reject lukewarm coffee when we expect it to be hot and we wince at lukewarm coke when we expect it to be cold. Like a lukewarm drink, Jesus will spit Laodicea’s works (thus the body itself) out of his mouth.

What is the problem? They boast wealth, prosperity and self-sufficieny. Their problem is their pride. “I” heads the self-descriptions…I…I…I. They abhor dependance on another and see themselves as fully equipped with what they need. But in reality they are very broken people. “Wretched” evokes images of one who has hit rock bottom. Rather than self-sufficient, they are “poor, blind, and naked.” They are destitute and powerless.

The resolution is to turn toward Jesus and “buy” from him gold, garments and salve for the eyes. The metaphor of “buy” is probably drawn from Isaiah 55 where the people of God are invited to “buy wine and milk without money and without price” (Isaiah 55:1). In other words, though commerical language is used, people may obtain this for the asking. It is an invitation to renew relationship with Jesus. They can become rich, clothed, and seeing, but only if they seek this from Jesus rather than from the commercial culture in which they live.

Jesus’ acknowledgement of their works is a warning about self-deception. They think they are healthy but they are not. So, Jesus confronts (rebukes, reproves) them. This form of discipline arises out of love. Proverbs reminds us that God disciplines those whom he loves (Proverbs 3:12; also quoted in Hebrews 12:6). Discipline intends to disciple or train. It has the potential of bearing fruit that we might share in God’s holiness (Hebrews 12:10). But how we respond to discipline is a choice. One must open the door when God is knocking.

Invitation: “Behold, I stand at the door and knock.”

“Behold” calls attention to the announcement to follow. This is something to which the Laodiceans should pay particular attention. Jesus offers an invitation. Jesus wants to enter the lives of the Laodiceans so that he might eat with them.

The goal is fellowship which is symbolized by eating a meal together. The table has always been a place of fellowship in the history of God’s people. Israel ate their sacrificial meals in the presence of God (Deuteronomy 27:6-7), the church eats the Lord’s Supper in the presence of the living Christ, even eating “with” Jesus (Matthew 26:29), and we anticipate the eschatological Messianic banquet when the Messiah will serve us at the banquet table (Luke 12:35-37). Jesus wants relationship with the Laodiceans and he knocks at the door waiting for them to enter.

We must remember, however, that the one who is knocking here is not the sweet, mild, perhaps even timid Jesus who carries a lamb on his shoulder, but the Christ who appears as the imperial Lord (the Christophany of Revelation 1). The one knocking at the door is the Amen, the faithful witness and the “beginning and end” of creation itself. Be careful when you open the door to this Lord as he will make demands on your life even as he sits down at the table with you.

Promise: “”The one who conquers, I will grant him to sit with me on my throne.”

Jesus is the faithful witness; he is the model of the one who overcomes or conquers. He bore witness to the truth even to the point of death. He is the faithful martyr. His death, however, was not a defeat. Rather, through his witness, he was enthroned with the Father. In the same way, we are promised that if we overcome through faithful witness, we, too, will be enthroned and reign with Christ. Just as the Son sits with the Father on his throne, so we will sit with the Son on his.

Admonition: “Whoever has an ear, let them hear what the Spirit says to the churches.”

Are we listening?

Though often called the “letters to the seven churches” (with somewhat good reasons), the address to each church functions as a prophetic oracle. John has called his work a “prophecy” (Revelation 1:3) and in these “letters” the prophet calls the churches to respond in faithfulness much like Israel’s prophets in the Hebrew Scriptures.

Philadelphia was the youngest of the seven cities addressed in these oracles. As an agricultural center located at the intersection of major trade routes, it was an important city though its significance was less than other major areas such as Ephesus or Smyrna. The region was known for is vineyards and wine.

When destroyed by an earthquake in 17 CE imperial interests assisted in the rebuilding of the city (specifically Tiberius who exempted it from taxes). The city was renamed Neocaesareia (New Ceasar) and later, after Emperor Vespasian (69-79) honored the city, it was further named “Flavia.” Ultimately, over a hundred years after the writing of Revelation, Philadelphia also received the title of Neokoros (guardian of the temple) which indicates the strength of the imperial cultus in the city.

Philadelphia, then, was an important agricultural and economic center that was also significantly invested in the imperial cult. Syncretistic accommodation was a strong temptation for Christians in this city as their economic interests were tied to the city’s status and indebtedness to the Emperors.

Addressor:  “the words of the holy one, the true one, who has the key of David, who pens and no one will shut, who shuts and no one opens.”

As “holy” and “true,” Jesus is the “real deal;” he is wholly authentic. But more fundamentally he is what is truly real in the cosmos. Holiness projects justice and truth embodies reality (how the cosmos really is). As the holder of the “key of David,” this one will do what is just and right.

While many interpreters connect the “key of David” with the “keys of Death and Hades” in Revelation 1, this is a misidentification. The latter is plural but the former is singular. The latter is about death, but the former is about authority. The keys of Hades open the door of death, but the “key of David” opens for some and locks out others.

The “key of David” alludes to the function of the royal administrator in Isaiah 22:22. Eliakim was clothed with a robe and sash to symbolize his status in the kingdom and God placed “authority” in his hands. He controlled access to the house of David, perhaps much like a Chief of Staff does for the US President. In other words, no one has access to the king except through Eliakim who has the “key of the house of David.”

In the same way, no one has access to the throne room of God–to the kingdom of God–except through or by the permission (authority) of the one who is holy and true, Jesus the Messiah. With the key, Jesus will open the door so that some might enter (like Philadelphia), but he will shut the door to prevent access to others (like Sardis).

Acknowledgement:  “I know your works.”

Unlike Sardis, Jesus affirms what he knows about Philadelphia’s works. He knows they have “kept [his] word,” confessed his name, and endured the struggles of living in a hostile culture as a small, powerless group of believers. In response to their faithfulness (even “because” of their faithfulness), Jesus announces his blessing. He signals this with the double use of “Behold” (once in 3:8 and twice in 3:9). “Behold” calls our attention to something significant to which the reader is to pay special attention.

“Behold, I have set before you an open door.” Unfortunately, many have understood this in terms of Philadelphia’s grand opportunities like an “open door” for evangelism or something like that. But this ignores the previous mention of the “key of David” which opens and shuts doors. The open door has been unlocked by the key of David, that is, it gives Philadelphia entrance into the fullness of the kingdom of God. They have access to the King, even entrance into the throne room of God.

“Behold, I will make them come and bow down before your feet.” Apparently, there was a synagogue in Philadelphia that was particularly hostile to Christians. To describe this synagogue as “of Satan” (perhaps belong to or is empowered by Satan) is not a general description of Jews but reflects the local hostility present in Philadelphia. This synagogue, like the Roman powers themselves, is dominated by Satanic impulses that oppose the kingdom of God. Satan represent the powers in the world that oppose God’s reign.

The promise, however, is that though these Jews claim to be the people of God and the heirs of the prophetic promises, they will discover otherwise. The prophets envisioned the nations coming to Jerusalem to honor the Jewish nation and learn about God from them (e.g., Isaiah 60:14). Jesus reverses this here. Instead the Jews will come to the believers in Philadelphia (representing the nations) to honor them and learn about God. In that moment they will learn that God has loved the nations in Christ. Like the prophet Hosea (1:9), this oracle envisions a role reversal. Though hated by their culture, the believing Philadelphians are loved by God.

There is yet, however, one more promise for Philadelphia given their past endurance and faithfulness to Jesus’ message. “I will keep you from the hour of trial that is coming on the whole world, to try those who dwell on the earth.”

Richard Oster’s discussion of Revelation 3:10 is particularly enlightening (Seven Congregations, 177-180). This promise is directed specifically to Philadelphia (“you” is singular); it does not apply, for example, to Sardis. The believers in Philadelphia are promised special care here because of their faithfulness. When God tries the “whole world,” he will protect Philadelphia through it.

The divine trial is not an eschatological one in the sense of some end-time event. Rather, it is a trial through which Philadelphia will be protected as the world experiences divine judgment within history, that is, within the history of the original audience addressed in this oracle. The “hour of trial” is not about length of time as much as it is about the nature of the event–God will test the hearts of the inhabitants of the earth.

The “whole world” should not be read to include Asia, Africa, North America, etc. Rather, it is the Roman world. This what Oster calls “fictive globalism” (pp. 213-215) rather than a literal globalism. It is the way the Roman world referred to itself as they regarded themselves as the “whole world” even though they knew others lived beyond their borders. In other words, the “whole world” addresses the imperial reality of the Roman empire. This is the world, at least in this oracle, that is tried and through which the believers in Philadelphia will be protected.

As Oster notes, “the inhabitants of the earth” is a way of describing pagans within the Roman empire, or more generally, those who oppose the kingdom of God (p. 179-180). It is the way the Septuagint describes the Canaanites who inhabited Israel’s promised land (cf. 2 Chronicles 20:7). The language is apocalyptic as it describes those who oppose the kingdom of God and, consequently, will be tried and judged.

The theological idea of “trial” or “testing” is a significant theme in the biblical narrative. God tested Abraham (Genesis 22:1), Israel in the wilderness (Deuteronomy 8:1-4), and Hezekiah (2 Chronicles 32:31). The Psalmists pray for it (26:2) and biblical authors assume God is constantly testing hearts (Proverbs 17:3; Jeremiah 17:10; 1 Thessalonians 2:4). Testing is part of spiritual formation. When God tries the world–whether persons like Abraham or the pagans of the Roman empire)–God discerns what is truly in human hearts and responds accordingly.

Encouragement:  “I am coming soon.”

While for Sardis this announcement was a warning, for Philadelphia it is an encouragement. Like with Sardis this is not about an eschatological end-time event but is rather about how Jesus will come to protect and comfort Philadelphia during the “hour of trial” that the Roman empire is about to undergo. In consequence, Jesus calls them to hold on and continue in their present course. Otherwise someone may steal their laurel wreath (crown; 3:11). Victory is within their grasp but they must stay the course and endure the “hour of trial.”

Promise:  “The one who conquers, I will make a pillar in the temple of God.”

The promise embraces an eschatological perspective as it looks forward to the descent of the new Jerusalem out of heaven onto a new heaven and new earth (cf. Revelation 22:1-4). Indeed, they will become part of the temple of God itself; they will stand as pillars in the temple. They will stand in the sanctuary of God as a permanent fixture.

Greg Stevenson points out that sculpting human figures as pillars in sacred architecture was common in the ancient world (cited by Oster, 181-2). The most famous example is the Erectheum on the acropolis of Athens (Greece). The figures are Caryatids on what is known as the “porch of maidens.”

The promise, illustrated by these figures, incorporates the people of God into the temple. In some sense, the people of God become the temple. We are the temple of God, or, to put it in words that reflect the picture in Revelation 21, we live in the New Jerusalem which is the temple of God since that is the eternal dwelling place of God among redeemed humanity.

As pillars in the temple of God, we are inscribed with the name of God, the name of God’s city, and the “new name” of the risen One. The picture is similar to the end of Zechariah when everything in the whole city, in the whole world, will be inscribed “Holy to the Lord” (Zechariah 14:20). Everything in the new heaven and new earth will be dedicated to and participate in the life of the God of Israel.

Admonition:  “whoever has an ear, let them hear what the Spirit says to the churches.”

Are we listening?

Though often called the “letters to the seven churches” (with somewhat good reasons), the address to each church functions as a prophetic oracle. John has called his work a “prophecy” (Revelation 1:3) and in these “letters” the prophet calls the churches to respond in faithfulness much like Israel’s prophets in the Hebrew Scriptures.

At one time Sardis was a wealthy and powerful city. Its citadel, located on an acropolis, was thought impregnable. However, the ancient historian Herodotus tells us that the fortress fell to the Persians in 546 BCE as the Sardians slept comfortably secure on their mighty hill (and again later by the Greeks). The citadel also fell as they slept in 214 BCE during a Lydian revolt. Vigilance, apparently, was not a Sardian virtue. By the Roman era, Sardis had lost its leadership in the region, particularly to Smyrna as it was awarded the imperial temple rather than Sardis. Later Sardis did receive one but only after Smyrna and other cities. Though still a relatively wealthy city, its power was curtailed by that growing vitality of other Asian cities. One might say that the city had a reputation based on its history of wealth and power in the region but by the first century the city had lost its fangs. It had little bite left.

Addressor:  “the words of him who has the seven spirits of God and the seven stars.”

To hold (literally, “have”) the seven stars in his hand is not only a sign of relationship to the churches but also a declaration of imperial relation to these churches (see comments on Revelation 2:1). It is a statement of care but also of supervision; he holds the seven angelic representatives of the churches in his hand and he speaks prophetically and imperially to each.

What is different in this text, however, is that Jesus also holds the “seven spirits of God” in his hand. Some identify the “seven spirits” with the “seven stars” and thus the seven congregations. That is possible, but it seems more likely that the “seven spirits” are the seven-fold Spirit that speaks to the seven churches (just as every oracle ends with the admonition to listen to what the Spirit is saying to the churches).

Acknowledgement:  “I know your works.”

Actually, it is no acknowledgement; it is not an affirmation. Rather, it is ironic.  “I know your works,” Jesus says, but those works are lifeless and incomplete. There are no (good) works at all.

The church is like the city. It has a reputation but it is dead. We might surmise that they live in the afterglow of a glorious beginning or they live in the nostalgia of the past. Jesus calls them back to their beginnings–what they had “received and heard” at one point. They are living off their rep rather than living in the present through their works.

Jesus, in rather quick succession, fires off five imperatives to the church at Sardis:

1. Become Alert or Wake Up – like their city in the past, this church is asleep at the wheel; they need more vigilance.
2. Strengthen — firm up or support what remains so that the church might again live
3. Remember — this is not nostalgia but renewing what lies at the roots of this congregation’s beginnings.
4. Keep — guard and maintain what gave the congregation its lively origins.
5. Repent — turn away from the dead works and renew the good works that inaugurated the Christian community in Sardis.

These imperatives provide a gird for a congregational restart. It involves (1) remembrance, (2) repentance, and (3) renewal through appropriating past values and strengthening present life.

Warning: “I will come like a thief…”

Since this directed at Sardis, this does not refer to the eschatological coming of Jesus. Rather, eschatological language (“coming”) is used to describe a proleptic event in the life of the church of Sardis that anticipates the eschatological reality. Jesus will come suddenly and unexpectedly to remove their candlestick but it is not at the same time the “end of the age.” Rather, the future judgment will potentially break into the present life of the Sardis church if they do not repent. Jesus will come to Sardis in a proleptic way rather than in a cosmic sense.

Nevertheless, there is some life in the church at Sardis; there are a few who have not “soiled their garments.” Apparently, they have not accommodated the culture or denied the name of Jesus. They are “worthy” to walk with Jesus. Dead churches sometimes have people with living faith.

Promise: “The one who conquers will be clothed in white garments.”

The promise is threefold:  (1) clothed in white garments; (2) permanent inscripturation in the book of life; and (3) the Son’s affirmation before the Father and his angels. Those are powerful images, but they applied only to those who persevere, that is, those who overcome or conquer. They apply to faithful witnesses, faithful followers of the Lamb.

White garments represent not only clothes washed in the blood of the Lamb, but also they are holy garments which reflect the sanctity involved in walking before the throne of God. White garments are part of both Jewish and Greco-Roman cultic heritage, that is, one wears white in the presence of God. The garments, in effect, reflect the glory of God as well as the consecration of the one who wears it. They are, in effect, priestly garments.

Those who persevere–those who are faithful even to death–will never have their names blotted out of the book of life. This promise is conditioned on “overcoming” and assumes that blotting out is a possibility just as the removal of the candlestick from the presence of Christ is also possible. However, those who overcome are promised that their names are permanently inscribed in the book, never to be removed.

When people follow Jesus as a faithful witness, Jesus will affirm them by confessing their names before the Father in the presence of the heavenly host. We all love affirmation, and we love to be affirmed in the presence of greatness. Indeed, some sacrifice everything for the glory of national affirmation. But the Son’s affirmation is cosmic in nature; it is the grandest of all affirmations. Should we not sacrifice everything for it, even our very lives as faithful witnesses?

Admonition: “he who has an ear, let him hear what the Spirit says to the churches.”

Are we listening?

Though often called the “letters to the seven churches” (with somewhat good reasons), the address to each church functions as a prophetic oracle. John has called his work a “prophecy” (Revelation 1:3) and in these “letters” the prophet calls the churches to respond in faithfulness much like Israel’s prophets in the Hebrew Scriptures.

Thyatira, a city which began as a military outpost in the third century BCE, grew into a thriving financial center during the Roman era. A biblical example is Lydia of Thyatira who was a seller of purple (Acts 16:14). There are a large number of inscriptions and monuments that verify the pervasive influence of trade guilds (similar to unions) in the city. This is natural for a commercial center. These guilds, however, were often associated with particular gods, temples, political allegiances, and/or festivals.  This created tremendous social and economic pressure to participate in the various activities in order to maintain social standing and financial opportunities.

Addressor: “the words of the Son of God, who has eyes like a flame of fire, and whose feet are like burnished bronze.”

The risen Messiah identifies himself with three lines but only the last two come from the Christophany in Revelation 1:12-17. This first identification is the only time “Son of God” appears in Revelation. Rather than a theological identification with deity (though it may have that ring when read in the churches), the primary referent–because it is part of the agenda throughout the Apocalypse–is a contrast with Caesar who was often given the title “son of God.” For example, a statue of the Emperor Trajan in Ephesus had an inscription containing the attribution “son of God” (see the picture at Richard Oster’s blog where the title is underlined in red). This understanding of the title accords well with the promises to Thyatira (discussed below).

The firey eyes and bronzed feet are most likely taken from Daniel 10:6 where they describe heavenly figures. The eyes function to highlight a discerning, even judging, gaze (see “searches mind and heart” in 2:23) while the bronze feet probably represent stability and certainty. This Caesar–this “son of God”–stands firm and sees what is happening at Thyatira.

Commendation: “I know your…”

• works
• love (agape)
• faith
• service (diakonian)
• patient endurance (hupomonen)

This is an impressive list. Unlike Ephesus, the church is commended for its “love.” The acknowledgement of it works is amplified in terms of their ministry (service) which probably specifies their benevolent activities. They  care for others, and they endure the hardships of their situation. Their works are further commended because they are increasing–they are greater than at the beginning. From appearances, this is a vibrant, ministering,  and loving congregation despite their hardships.

A further commendation appears in 2:24 as some (or many?) have maintained sound (healthy) teaching. They have not bought into the rhetoric of those who follow Jezebel.  It seems that some claimed that they have “learned the deep things of Satan” as some call it. But who names it such? If it is the Jezebel party, then perhaps they claim some “deep” knowledge that rationalizes their practices as if they know how to discern the workings of Satan. If so, they excuse their immorality and idolatry as people who can discern between what is indifferent and what is truly Satanic. Perhaps, then, the claim is to some insight or knowledge that justifies their behavior.  If it is what those who reject the Jezebel party say, then they associate the practices of the party with Satan. If this is so, then Satan once again lies behind this assimilation to paganism, according to the prophet. In either case, the practices of the Jezebel party are deeply rooted in the powers of Satan and thus reflect assimilation to the imperial culture.

There are,  however, a significant number in the congregation who have remained faithful in their witness against accommodation. They reject the Jezebel party and are commended for their faithfulness. Indeed, as the oracle says, Jesus lays no “other burden” on them than “hold[ing] fast” till he comes. perseverance is a key theme among the letters and for the whole Apocalypse. Christ-followers must continue their works, love, and faith until the final realization of God’s new creation emerges in the Eschaton.

Warning:  “But I have this against you…”

Jezebel is probably a metaphor for a particular prophetess in Thyatira who is seducing members of the congregation with her teaching. Two particulars are identified:  sexual immorality and eating food sacrificed to idols. Apparently, this was previously addressed in some way in the hopes she might repent (God is gracious in giving “time to repent”) but she refused. Consequently, Christ will act against her.

The Jezebel imagery is significant as it connects us with the story of Israel’s queen (1 Kings 18-21). She incited her husband to follow Baal and lead Israel into immorality and idolatry. Her leadership in pagan assimilation forms the typology that the prophet employs here.

The specific practices are similar to those found at Pergamum. It is the same problem of cultural accommodation to pagan idolatry and immorality. Here, however, there is a specific leader with a significant following (“her children”). The result for both is the same–death. There is no reason to think this is a form of Christian violence but rather that her (and her children’s) end will be the same as Jezebel as the metaphor of the biblical story is continued. Here it is metaphorical in the same way that the threat against the churches is. Just as Jesus will remove the lampstands from his presence if the churches do not repent, so now Jesus will act to remove Jezebel since she has refused to repent when she had the opportunity.

Christ’s eyes are fixed on his congregations. He searches “mind and heart” and intends to give to everyone what their works deserve. This underscores the significance of faithful witness through persevering in good works. The commendation of Thyatira is the model for this perseverance, but they must also reject the influence and presence of Jezebel. They can tolerate her no longer.

Promise: “I will give…”

• authority over the nations
• the morning star

The first gift highlights a major theme in the Apocalypse. The conflict between the kingdom of God and the kingdom of this world (or world powers) is central to the drama which will unfold in the second vision (Revelation 4-16). The prophet utilizes Psalm 2 in which God addresses the son (king) and promises him the inheritance of the nations as the son will exercise authority over the kingdoms of the earth. The Apocalypse identifies this son with the risen Christ who, enthroned in heaven, now exercises authority over the nations through the unfolding apocalyptic drama. The promise is that those who follow Christ (who overcome and persevere in their works) will share in his reign over the nations; they will rule with Christ. The promise entails the defeat of the world powers that now war against the kingdom of God. [There is a question whether 2:26b is part of the quotation from Psalm 2 and thus addressing only the Messiah or whether it is an application of Psalm 2 to all Christ-followers. I think the latter, but Aune (Revelation) and Oster (Seven Congregations, 154-6) argue for the former.]

The two gifts are connected though it is not obvious to 21st century readers. The “morning star” is explicitly connected with the Davidic dynasty in Revelation 22:16. Further, the morning star (the planet Venus) often appears on Roman coinage and is deeply embedded in imperial and Roman mythology. Oster (Seven Congregations, 160) suggests that the connection between Julius Caesar and the worship of Venus as well as the association of the founding of Rome with Venus generated a strong association between the “morning star” and Roman Emperors (see also Oster’s discussion of this along with some sample coins on his blog). In other words, “John’s use of the ‘morning star’ christology would place  Christ in competition with Caesar.” It is the risen Messiah who holds the stars in his hands and who can dispense Venus as a gift to his followers. Christ, rather than Caesar, reigns and shares his reign with those who overcome and “keep [his] works to the end.”

Admonition: “he who has an ear, let him hear what the Spirit says to the churches.”

Are we listening?

Though often called the “letters to the seven churches” (with somewhat good reasons), the address to each church functions as a prophetic oracle. John has called his work a “prophecy” (Revelation 1:3) and in these “letters” the prophet calls the churches to respond in faithfulness much like Israel’s prophets in the Hebrew Scriptures.

Pergamum competed with Ephesus and Smyrna for importance as all three had imperial temples (Neokoros). It the first city to build a temple dedicated to a Roman Emperor (Augustus in 29 BCE, which was also dedicated to Roma). Pergamum was city alive with pagan spirituality and dedication. Its temple to Asclepios (the Roman god of healing) was renowned and the god adorned the city’s coinage in the late first century. The large altar of Zeus which is now in the Berlin Pergamum museum (pictured here) was a magnificent marble structure. Pagan and Imperial vitality was as pervasive and healthy as in any city in Asia. As an administrative center, Neokoros of the imperial cult, and medical center based in the Temple of Asclepios as well as the second largest library in the world (next to Alexandria) it was a religio-cultural center for Asia and beyond.

Addressor:  “the words of him who has the sharp two-edged sword.”

Revelation 1:16 pictures Christ with a two-edged sword coming out his mouth. The sword probably represents the discerning message that pierces hearts and opens up their secrets before God. The sword can heal or destroy; it can regenerate (renew) or devastate. Christ has some sharp words for Pergamum that entail the potential use of the destructive power of this sword.

Commendation:  “I know where you dwell.”

This is practically a concessive. The prophet recognizes the serious situation in which Pergamum Christians live. This church has already experienced legal pressure to renounce the name of Christ and suffered at least one martyr for their resistance. Antipas, about whom we know nothing else, is the only named martyr (“faithful witness”) in Revelation other than Jesus himself.

Pergamum is the location of “Satan’s throne.” This is not a reference back to the “synagogue of Satan” in Smyrna. Rather, this refers to the pagan environment in which Christians lived. Identifying the specific “throne” has proved rather fruitless so perhaps it is best to simply associate it with the vibrant pagan religious life present in Pergamum (including all the features noted above; Oster, Seven Congregations, 135). This city, like others but even more so in Pergamum, was immersed in its dedication to pagan deities and the imperial cult. At one time the capital city of Asia and the virtual center of the imperial cult, perhaps that is sufficient to identify it as “Satan’s throne.” The “throne” here contrasts with the other thrones that appear in Revelation, particularly the “throne” of God in heaven (Revelation 4:2, etc.)

The reference to Satan anticipates how significant his role is in the apocalyptic drama. He is the power behind the Empire as he makes war on the saints of God.

Warning: “But I have a few things against you.”

• “you have some there who hold the teaching of Balaam.”
• “you have some who hold the teaching of the Nicolaitans”

While the saints in Pergamum may not have denied the name of Christ, they have compromised it through a syncretistic tolerance.  Balaam is a well-known symbol of syncretism, assimilation, and compromise as he attempted to subvert the faith of Israel (Numbers 22-24). Beale (Revelation, 248-51) notes that the “sword language” that begins and ends the oracle to Pergamum reflects the language of Numbers 31:8 (also Joshua 13:22) that Balaam himself was killed with the sword.

Whatever the specific teachings of these two groups, the prophet focuses on two practices that compromise the faith:  (1) eating food sacrificed to idols, and (2) practicing sexual immorality. Oster (138) observes that “the combination of idolatry and immorality is part of the stock Jewish characterization of pagan existence (cf. Romans 1:18-32 and Wisdom 14:22-27)” and the specific target of Paul’s call to ethical purity in 1 Corinthians 10:1-21. Like some in Corinth, some believers did not think it inappropriate to participate in the idolatrous festivals and eat food sacrificed to idols (presumably at the temples in connection with their artisan guilds or political associations) as well as pursue sexual lust.

Imperative:  “Therefore, repent.”

Cultural and religious assimilation as well as the toleration of aberrant Christian ethics spelled the doom of the Pergamum congregation. The Imperial Lord Jesus the Messiah warns that he will draw the sword against them and wage war against their practices.  “I will come to you soon,” he announces. This coming is neither redemptive nor eschatological. Rather, it is a divine visitation to remove the lampstand of Pergamum from his presence. Jesus will not tolerate their tolerance for Baalam-like syncretism. Instead, they will experience the wrathful sword of the Lamb that will ultimately destroy the nations in Revelation 19:15

Admonition:  “He who has an ear, let him hear what the Spirit says to the churches.”

This is a warning not only to Pergamum but also to the other churches overhearing the message to them. It is time to listen and respond accordingly.

Promise: “I will give some of the hidden manna, and I will give him a white stone, with a new name written on the stone.”

Given the pressure-cooker in which they live and the suffering they have endured, the promises are significant: (1) hidden manna and (2) a white stone with a new name.

The hidden manna probably alludes to the story in 2 Maccabees 2:4-8 that describes how Jeremiah hide the ark of covenant (containing manna) in the Transjordan region at the time of the Babylonian destruction of Jerusalem. This manna was to remain hidden until God gathered his people in an eschatological harvest. Manna is a symbol of God’s provision, and to receive the “hidden manna” is to experience the eschatological banquet, that is, to eat at the table of God. This stands in strong contrast with eating at idolatrous tables.

It seems we ought to see some connection between eating the manna and receiving a white stone with a new name.  The stone probably refers to some kind of invitation since a general custom was to use stone as entrance tokens to banquets and other events. The new name probably refers to a victory name, a conquering name which is given in light of the victory. Consequently, the total picture probably anticipates our invitation to and entrance into the victorious Messianic banquet. As victors–those who have overcome–the faithful witnesses sit at the banquet table and share in the “new name” that Jesus himself has received (cf. Revelation 3:12; cf. 19:12). Probably the “new name” alludes to Isaiah 62:2 and the newness promised in the later chapters of Isaiah (e.g., Isaiah 65:17; 66:22) which is the “new heavens and new earth.”

The contrast, therefore, is strong. Instead of eating at idolatrous banquets and participating in the fleeting pleasure of sexuality immorality, Christ-followers anticipate eating the manna of God at an invitation-only banquet in the New Jerusalem.

Though often called the “letters to the seven churches” (with somewhat good reasons), the address to each church functions as a prophetic oracle. John has called his work a “prophecy” (Revelation 1:3) and in these “letters” the prophet calls the churches to respond in faithfulness much like Israel’s prophets in the Hebrew Scriptures.

Smyrna, the modern city of Izmir in Turkey, was a long-time ally of Rome, even during its wars with Carthage (North Africa). It boasted a temple to the goddess Roma as early as 195 BCE and won the honor of building a temple to honor Emperor Tiberius in 26 CE. Consequently, Smyrna had the civic honor of Neokoros (Temple Guardian) as well as Ephesus and Pergamum (cf. Friesen, Twice Neokoros, 57-59). The Emperor cult was alive and well in this city of between 100,000-200,000 people. (The photo shows the remains of Smyrna’s agora  or marketplace where a statue of Zeus was prominent.)

One of the most significant early Christian leaders was from Smyrna–Polycarp. He was martyred in 156 CE. (identified as the “twelfth” martyr from Smyrna) and claimed that he had served Christ for eighty-six years (Martyrdom of Polycarp, 9, 19) which would place him among those addressed in this letter (assuming he lived in Smyrna at the time). We know he was the “Bishop of Smyrna” when Ignatius wrote his letter to Smyrna and subsequently wrote a letter to Polycarp himself (around 112-115 CE). Polycarp’s reputation in the history of the early church is parallel to Smyrna’s reputation in this letter–a faithful, suffering witness to Jesus.

Addressor:  “The words of the first and last, who died and came to life.”

The language comes from the Christophany in Revelation 1:17-18. The first phrase identifies him with Yahweh who is so described by Isaiah (44:6) and the latter identifies him as the one who returned from Hades. This return to life, however, was not simply a resuscitation, but a resurrection or transformation, that is, he is the “firstborn from the dead” (1:5). The language underscores his presence as a divine figure who has overturned the powers of Hades and Death. The reference to death is particularly appropriate as the church at Smyrna will face a testing that will bring them to the edge of death in their faithful witness.

Commendation:  “I know….”

• “your tribulation”
• “your poverty”
• “the slander”

Probably these three are linked in some way. Their troubles are partly economic perhaps brought on by the slander of hostile neighbors. The picture is larger than that, of course, but the interconnection of economics, slander, and troubles is part of the drama in the next vision (Revelation 4-16). Christians were sometimes boycotted and denied economic access; at other times they refused to participate in idolatrous rituals which would have been economically beneficial. Their faithful witness has exacted a heavy price. But their wealth is not found in Roman materialism but in the richness of God’s community.

The risen Christ identifies the source of the slander (literally, blasphemy).  They “those who say that they are Jews and are not, but are a synagogue of Satan.” Oster’s discussion of this line has been one of the more helpful ones to me (Seven Congregations, 120-125). Some believe this refers to Jews who reported some of their former synagogue members to the authorities on the grounds that they no longer contributed the tribute tax demanded by Romans after the destruction of Jerusalem (the Fiscus Judaicus; cf. Suetonius,  Domitian, 12.2; Josephus, Wars of the Jews, 7.6.6). In other words, some Jews may have incited legal proceedings against some Christians on the part of the Romans.

Others, like Oster, believe it is more likely that this is a matter of sectarian hostility between Christians and Jews. Just as Jews began to exclude Christians from the synagogue, so Christians regarded Jews hostile to Jesus as representatives of the powers that lie behind the evil in the world. Satan is the power that lies behind the Empire but Satan also slanders Christians at the synagogue.

This is not a function of anti-Semitism as if Christians hated Jewish ethnicity or hated them as “Christ-killers.” Rather, it is tension born of different loyalties and sectarian division (a tension evident in the Martyrdom of Polycarp [12-13] when Jews are described as those who collect the wood to burn Polycarp). The Satanic image reflects a broad apocalyptic understanding that the risen Messiah is engaged in a cosmic conflict with Satan and whoever opposes the Messiah serves the purposes of Satan. Consequently, Paul referred to his opponents in Corinth as “servants” of Satan (2 Corinthians 11:13-15).

There is also a claim here that true Jewishness is not found in ethnicity. Rather, it is found in following the Messiah. Revelation will describe the faithful in terms of Jewish theological roots, even the twelve tribes of Israel (Revelation 7:1-5). For Revelation authentic Jewishness is faith in the Messiah–following the Lamb rather than ethnicity or Torah-keeping.

Imperatives:  “Do not fear…Be faithful unto death.”

The context for these imperatives is the impending “tribulation.”  They have already suffered some trouble, but more is coming, perhaps an escalation. Imprisonment is coming for some and maybe some will even suffer to the point of martyrdom (“faithful to the point of death”). The faithfulness demanded here is not merely a faithfulness until one dies but a faithfulness that might lead to death itself like Jesus himself.

The prophet characterizes this period as a “testing” or some kind of probation. Theologically, God will permit a time of testing. This is a consistent trajectory in Scripture (Genesis 22:1; Psalm 81:7; Jeremiah 11:20; 20:12; Proverbs 17:3; 2 Chronicles 32:31; 1 Thessalonians 2:4). It is one of the ways the people of God are refined. God tries us to see what is in our hearts, that is, where our treasure lies (cf. Deuteronomy 8:2).

The most curious dimension of this probationary period is its length. What does “ten days” symbolize? Some think it identifies a short period of time in contrast to, say, a thousand years. Given the context of probation and testing, it seems more likely that we find the roots of this image in a significant moment of testing that lasted ten days in the Hebrew Scriptures. In Daniel four Hebrew young men are “tested” for “ten days” (1:12-15). The Greek Scriptures (LXX) use the same language that we find in Revelation 2. The “ten days” is probably a metaphor for a period of testing analogous to Daniel’s own testing (cf. Beale, Revelation, p. 242). The question is whether Christ-followers will refuse assimilation just as Daniel and his friends did or will they compromise their faith.

Death as a faithful witness, however, is victory; it brings a “wreath (stephanon) of life.” Death is not defeat as the faithful witness is awarded a victory wreath. A stephanos was given to victors in athletic contests as well as on other occasions (military victories). This is not a royal crown of authority but a victory celebration. The laurel wreath was commonly depicted in Greco-Roman art, even on tombstones where it depicts the reward for a life well lived (see the image at  Oster’s site).  The coin on the right, minted in Thyatira during the reign of Domitian, pictures Nike holding a victory wreath.

Admonition: “He who has an ear, let him hear what the Spirit says to the churches.”

The “testing” is coming; indeed, it is already here. Who is listening?

Promise: “The one who conquers will not be hurt by the second death.”

The one who was once dead but is now alive promises the same for those who overcome or conquer. The “second death” is the fiery lake described in Revelation 20:14 or, in common parlance, “Hell”. In other words, there will be no second death for those who die in faith. They will, like the Messiah, live forever. This is the Christian hope–resurrected life.

Though often called the “letters to the seven churches” (with somewhat good reasons), the address to each church functions as a prophetic oracle. John has called his work a “prophecy” (Revelation 1:3) and in these “letters” the prophet calls the churches to respond in faithfulness much like Israel’s prophets in the Hebrew Scriptures.

Ephesus was named the provincial capital by Augustus Caesar in 29 BCE and an imperial cult center dedicated to Roma and Divus Julius was established in the city and later followed by a temple dedicated to Augustus. Ephesus was the first city to build a temple to the Emperor Domitian though it was renamed for Vespasian after the death of the unpopular Emperor (the Roman Senate wanted to rid themselves of Domitian’s legacy). Its remains are still visible today, built 89-91 CE. A 50×100 meter two-story structure, Ephesus thought it a great honor to be the first city to honor the Emperor (neokoros, a Temple guardian) as a provincial center of the imperial cult for Domitian. As a center of Imperial civil religion Ephesus stressed its allegiance to the Emperor (a statue of Domitian stood in the Sabastoi Temple) as well as to Greco-Roman deities through multiple temples. One could not live in Ephesus without the constant reminder of how religion pervasively shaped daily life (from coinage to festive processions) and was, in effect, a civil religion for the culture.

The interconnection between commerce, religion and public fidelity to the gods is part of the story in Acts 19 when a mob demonstrated at the theatre because Paul’s new faith was diminishing the devotion of Ephesus to the goddess Diana (Artemis). The theatre could hold 25,000 people and the mob was only quieted after hours of demonstration and the pleading of officials. This illustrates the kind of excitement that civil religion could generate in a Roman city.

Addressor:  “who holds the seven stars in his right hand, who walks among the seven golden lampstands.” Jesus addresses the angel as a representative of the church–all usages of the English “you” are singular.

The significance of the “seven stars” should not be underestimated. Domitian minted a coin in memory of his dead son. The inscription read: “the divine Caesar, son of the emperor Domitian.” The image of the son is encircled by seven stars as he sits upon a globe.

In other words, it is Christ rather than the Emperor who holds the stars in his hand. He speaks as one whose authority is unquestioned and one who “walks” among the churches. This is the language of living God dwelling among Israel (Leviticus 26:11-12). Christ dwells among his people.

Commendations:  Ephesus is commended for multiple positives.

• good works and toil (difficult labor)
• patient endurance and “bearing up” without growing weary
• tested false “apostles”
• intolerant of evil (e.g., they “hate” the works of the Nicolaitans)

We might summarize this list under two headings. First, though the Ephesian church was suffering under the pressures of living in a hostile culture, they persevered in good works. Twice John describes their “patient endurance” (hupomone) which means that they have stood up under the pressure. Instead of giving up, they continued their hard work (kopon). Their ministries were ongoing and laborious.

Second, they have resisted the pressures to abandon the orthodoxy and orthopraxy of their faith. They “hate” the works of the Nicolaitans, as does Christ, and they did not accept the message of some itinerant teachers who claimed to be apostles. The Ephesian church was discerning. They recognized the error of both.

Whatever the exact problem the Nicolaitans (probably sexual immorality and idolatry as we will see in future oracles) and false apostles exemplified, Ephesus is commended for its intolerance. I don’t think we should read “hate” as a kind of maliciousness but rather as an ethical resistance to immorality. This is no commendation for malice, abuse, or violence, but a commendation for commitment to the values of the kingdom of God in opposition to what might subvert those values.

The Nicolaitans are identified as an independent group in Ephesus. They have been excluded from the Christian community there and the Christians are commended for it. Ignatius alluded to groups against which the church must guard itself (cf. Ephesians 7:1). The struggle in Ephesus against such groups has been a long one from Paul’s warnings (Acts 20:28-31) to Timothy’s struggles with insidious teachings (1 Timothy 6:3-5). The church, it appears from Revelation 2, had remained faithful in their teaching and their works.

Problem: “you have abandoned the love you had at first.”

It is difficult to know how to interpret what it means to “abandon” or “leave behind” your “first love” or the “love you had at first.” We do not have much in the way of context to identify the specific problem. Love, however, is the key. Given the orthodoxy and orthopraxy for which they are commended, some think their teachings and practices had lost a sense of loving fervor and had degenerated into a kind of formality. They lost their “love.” Perhaps they failed to love each other as tensions rose in discerning false teaching and external pressures. Perhaps it is about whom they love. In other words, perhaps they had lost their focus in terms of loving Christ. Whatever the case their faithful teaching and works were insufficient. The church also needed “love.” Multiple positives do not balance out a loss of “love.”

Warning:  Remember and repent.

There are two imperatives in the text:  remember and repent.  The church is to regain its original vision and return to their original (“at the first”) practices (works).  Presumably this means, in some sense, an infusion of “love” in their practices and communal life.

True to the prophetic genre, the call to repent is significant to the future of the community. The explicit warning is that Jesus will “come” and remove the lampstand from his presence if they do not repent. It is, in effect, a casting out of the church. Though their orthodoxy and orthopraxy is laudable, their lost “love” (should it continue) means that they can no longer expect the comforting presence of the Lord. In that situation, the Lord’s coming is neither redemptive nor eschatological (“end-time”)–it is the present loss of Christ’s presence. They would be cast from his presence when their lampstand is removed.

Admonition:  “he who has an ear, let him hear what the Spirit says to the churches.”

Are you listening? Do you hear me? The Spirit of God is speaking through the oracle in order to form the church, but the church must listen and respond to effect the kind of spiritual formation envisioned by the oracle. Other “churches” are also overhearing the message to Ephesus–it is not for them alone but for all believers.

Promise:  “I will grant to eat of the tree of life, which is in the paradise of God.”

The promise anticipates the eschatological picture of Revelation 21-22. The “tree of life” is located in the Garden of the New Jerusalem in Revelation 22:2 (cf. 22:14, 19). Here the oracle locates the “tree of life” in “Paradise” which means “garden.” This is a clear allusion to the Garden of Eden in Genesis, but it is not a longing for a return to the Garden of Eden. Rather , it is a promise of entrance into the eschatological Garden in the New Jerusalem. The promise is a peaceful and satisfying life. No matter what the Empire threatens, Jesus will give to life to the one who “overcomes.”

The term “conquer” or “overcome” is an important one in Revelation. The promised is conditioned on “overcoming.” The verb is nikao which we know in our culture as Nike (or, victory). To overcome is to gain the victory; it is to successfully persevere or patiently endure as a faithful witness.

Oster (Seven Congregations, 109-113) calls attention to the pervasive symbolism of the goddess Nike (Latin, Victoria) present in the Greco-Roman world. While the term certainly embraced the idea of martyrdom (cf. 4 Maccabees 1:11), Oster suggests that the larger Greco-Roman spirituality of victory is a more important backdrop. The goddess was the source of success, wealth, health, power, and victorious battles. She handed the victors of athletic contests their laurel wreath. Those who wanted victory (wanted to “overcome”) sought her blessings. [Nike is here pictured holding a wreath–from a monument in Ephesus.] But for the church at Ephesus “overcoming” is resisting cultural assimilation; it is resisting the cultural turn to the goddess Nike. To “overcome” is faithful witness whether it leads to martyrdom or not. The victory wreath does not come from Nike but from the Lord Jesus. To “overcome” is to persevere in faith.

In the case of Ephesus, victory lies in returning to their beginnings and renewing their “love” while maintaining their orthodoxy and orthopraxy. Resisting cultural assimilation and syncretism, they will share in the victory of the one who has himself overcome (Revelation 5:5).