This week we’ve been working our way through the throne room scene in Revelation 4 and 5. Yesterday, we learnt two things from the image of the slain-yet-victorious lamb:
Today, we look at a third:
The second half of the throne room scene begins in Revelation chapter 5. If chapter 4 reminded us that God was in control of his world, chapter 5 answers the next logical question: if he is in control, what’s he going to do about all the injustice in the world? And the answer is – he’s already doing something about it. Let’s take a look.
If you missed the last two days’ posts, make sure you’ve read Revelation chapter 4. Because we’re looking at this vision of God on his throne in the heavens. Yesterday, we saw the Jewish background to this vision – how it’s described using the words and images of many of the Old Testament appearances of God. It was designed to impress upon John’s hearers that his vision stands in continuity with Israel’s God, who reveals himself through human prophets, and who’s still very much in control of his world, judging evil and protecting his people.
Today, we look at this chapter from a different angle, where we see that some of the language and imagery John uses is drawn from the Roman imperial court.
If you missed yesterday’s post, make sure you’ve read Revelation chapter 4.
Because what we saw was a vision of God on his throne in the heavens. A throne surrounded by bizarre creatures covered in eyes, accompanied by flashes of lightning and the roar of thunder, and attended by continuous praise: “Holy, holy, holy is the Lord God Almighty!”
Although it’s pretty standard stuff, really, when you look at the other visions of God recorded in the Old Testament: Daniel 7; Isaiah 6; Ezekiel 1. Clearly the one on the throne in John’s vision is not just any god. By using very similar images and terminology, he can be identified as the God of Daniel and Isaiah and Ezekiel; the God of Israel; the God of the Old Covenant. This is Yahweh we are seeing, in all his glory.
For middle-aged nerds like me, one of the great defining works of twentieth-century literature is, of course, Hitchhiker’s guide to the Galaxy.
If you haven’t heard of it, then either you’re too young, too old, or you’re the sort of person who relies on other people to fix your computer. Either way it doesn’t matter. For now, all you need to know is that it was a popular book and TV series about 30 years ago in the comedy Science-Fiction genre. A true nerd can quote it chapter and verse, like the Bible.
We’re about to conclude our look at the letters to the seven churches in Revelation 2-3, as we finish thinking about the letter to Laodicea. Over the past two days, we saw how the Laodicean church was useless because they were self-reliant. In applying this, the focus yesterday was on self-reliance in ministry. Today, we begin with self-reliance in life.
We’re looking at the last of the seven letters in Revelation 3 – the one to Laodicea. Yesterday, we saw that Jesus called them “lukewarm.” This wasn’t a measure of spiritual temperature, meaning they were half-hearted (although they may well have been). Being “lukewarm” meant they were useless. Hot is good (as in, hot coffee, or hot mineral springs for bathing), and cold is also good (ice-cold Coke, or the refreshing mountain springs of Colossae). But lukewarm is good-for-nothing. And that’s what Jesus calls the Laodicean church. Why? Let’s read on.
The letter to Laodicea is, I think, the most famous of the seven. Probably because of its vivid imagery (Jesus spewing lukewarm water out of his mouth) and the famous verse “Behold, I stand at the door and knock!” But I also think it’s the most misunderstood. Particularly when it comes to this idea of being “lukewarm.” Let’s read the first part:
3:14-16 To the angel of the church in Laodicea write: These are the words of the Amen, the faithful and true witness, the ruler of God’s creation. I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm—neither hot nor cold—I am about to spit you out of my mouth.Last Friday we began reading the letter to Philadelphia in Revelation chapter 3. We saw that they’d been faithful, despite persecution from the local Jewish community which had rejected Jesus as Messiah. Although they were shut out of the synagogue, the door to God’s kingdom was open to them, courtesy of the new palace keyholder, Jesus. And ultimately, those who oppressed them would have to bow down and acknowledge they were right all along.
Now that’s all well and good for the future. But what’s going to happen in the meantime?
We’re up to letter six today, written to the church at Philadelphia (Rev 3:7-13). It’s most similar to the letter to Smyrna: the church is small, yet faithful, despite Jewish opposition. They’ve already suffered for their faith. Let’s take a look at the letter now.
3:7 To the angel of the church in Philadelphia write: These are the words of him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open.Jesus is described as the one who “holds the key of David.” Meanwhile, David is frantically checking his pockets, thinking “I was sure I had them…”
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