Disclaimer

Disclaimer: I am not a Biblical scholar. All my posts and comments are opinions and thoughts formulated through my current understanding of the Bible. I strive to speak of things that can be validated through Biblical Scriptures, and when I'm merely speculating, I make sure to note it. My views can be flawed, and I thus welcome any constructive perspectives and criticisms!

Thursday, March 29, 2012

1 Peter 3:7


http://pastormark.tv/2011/11/15/tough-text-tuesday-1-peter-3-7


Scripture study by Pastor Mark Driscoll
11/15/2011


1 Peter 3:7
"Likewise, husbands, live with your wives in an understanding way, showing honor to the woman as the weaker vessel, since they are heirs with you of the grace of life, so that your prayers may not be hindered."


At Mars Hill, we love healthy marriages and families that are based on the Bible and centered on Jesus. Unfortunately, in our society, marriage is often a joke—as are the men who enter into marriage (or avoid it like the plague). In our culture of extended adolescence many men work as little as possible, play as much as possible, and take as much as possible—especially from women. In addition, the worst men are also bullies and abusers of women.


That’s one reason why we are so stern with men in our church. The Bible calls men to be something radically different than what we find in our society today. A man is to be tough for his family to provide for and protect them. A man is to be tender with his family to love and serve them. Any man who is only tough will abuse his family. Any man who is only tender will allow others to abuse his family. We are stern with men because we want to see them change by the power of the Holy Spirit to be like Jesus who was perfectly tough and tender.


In 1 Peter 3, the Apostle Peter, gives some teaching on how godly marriages and families should operate by God’s grace. He tells wives in 1 Peter 3:1 to “be subject to your own husbands.” In our day this is a controversial enough statement in itself, but then he goes on to tell husbands in verse 7 to “live with your wives in an understanding way, showing honor to the woman as the weaker vessel.” If “being subject” to one’s husband grates against modern feeling, calling a woman a “weaker vessel” does little to help. But what does Peter mean exactly? Is he actually insulting women? Or is something else going on here?


Men and women are equal but different
The first thing we should establish is that we believe that men and women are equal. One is not better than the other or more loved by God than the other. Men and women equally bear the image of God. God’s salvation through Jesus is available to all and freely given. Paul makes this clear in Galatians when he writes, “For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to the promise” (Galatians 3:27-29).


That being said, the Bible also teaches that men and women have complementary roles (Ephesians 5, 1 Peter 3, Genesis 2). In some ways this is like a left and right hand that are similar but different and that work together with one hand taking the lead. Within the covenant of marriage, men are the head and women are the helpers. It should be said that being a helper is not a bad thing or a denigrating term. God in places like Psalms and Hebrews calls himself our helper.


Still some people today have problems with what the Bible says about marriage. For some the problem is a lack of understanding of the context and culture surrounding the Bible’s writings on marriage, men, and women. For others, it’s simply a matter of believing the Bible is wrong and culture is right.


For the first set of people, I want to help you understand that Peter is not here denigrating women but instead pushing men to be godly, loving, and considerate husbands.


For those in the second set of people, I’d ask you to humbly ask whether you are exchanging the truths of Scripture for the lies of culture and to ask the Holy Spirit to help you place the Scriptures as the highest authority in your life.


And, let us remember that in a culture where women were denigrated, treated as second class citizens, and often regarded as little more than property, the Bible’s emphasis on men loving, serving, dying for, and being considerate with their wife was revolutionary and despised by bad men. The women heard this teaching as liberation and protection, which is exactly as was intended.


What does Peter mean by “weaker vessel?”
Very quickly, we’ll examine one of the bigger tripping points in this passage for modern readers. Quite frankly, many people lose the great truths that this verse is teaching about husbands by focusing inordinately on this one phrase, “weaker vessel.” So, I want to clarify what it does and does not mean so that we can then focus fully on what Peter is saying to husbands.


You may have seen the phrase “weaker vessel” translated differently, such as “weaker sex” (RSV) or “weaker partner” (NIV). But the second word in the phrase literally means “vessel” (skeuos in Greek).[1] This word could be used in a general sense of almost any object used for any purpose (in Matthew 12:29 it is the “goods” of someone’s house), including a jar or dish (think of “jars of clay” in 2 Corinthians 4:7). But figuratively, it can also be used in reference to be people with a focus on some kind of function.


For instance, in Acts 9:15, Paul is called God’s “chosen vessel” to carry his name before the Gentiles (cf. also “vessels of mercy/wrath” in Rom 9:22-23). In 1 Thessalonians 4:4 believers must control their “vessels” (that is, bodies) in holiness and honor.


In 1 Peter 3:7 we see this figurative use of the word to describe wives. It should be pointed out, though, that by implication Peter calls men “vessels,” too, since
the use of “weaker” shows that a “stronger” vessel exists, which would be the husband.[2]


The word for “weak” (asthenēs) in the NT usually means “weak” or “sick.” Here the meaning is “weak,” but possibly with a nuance that is closer to “delicate” (cf. to the “weaker” parts of the body in 1 Corinthians 12:22), as opposed to “weak” in a more derogatory sense. It is also in a comparative form, which means it is translated not “weak” but “weaker.” So Peter’s main point is not to call a woman “weak,” but rather to emphasize that she is “weaker” in comparison to something else, in this case her husband. The husband must be mindful of this in how he treats his wife.


Think of it this way. Generally speaking, a woman is like a fine crystal glass and a man is like a thermos. One is not better than the other, but they are different. And, if you slam them together, the thermos always wins. Men are taught throughout life—from sports to business—to find a weakness and exploit it. But that kind of thinking, while fine in some arenas of life, will destroy a wife and a marriage.


Practically, this means that, as a general rule, men can be treated more toughly than women, and that a husband must be very careful to not treat his wife like one of the guysGuys tend to emotionally and physically treat one another in a way that is inappropriate for a man to treat a woman. In its worst form, men who ignore this command become emotional bullies of their wives and threaten, intimidate, and verbally abuse them. Or they physically intimidate, harm, beat, rape, or even kill women. I Peter 3:7 boldly confronts this sort of behavior by commanding men to use their strength to love and protect, not abuse and harm, their wife.


I want to be emphatically clear that the Bible is here speaking about physical weakness only. Women are not spiritually, morally, emotionally, or mentally weaker. But, in most marriages if a husband and wife had a physical fight, she would be abused and he would win. Knowing that, God’s men are to make every effort to never even go in the direction of using their strength in any abusive way.


For Grace and I, this explains why, since I first met her, she has often said she felt safe with me. She had been around men before we met who made inappropriate comments, tried to force themselves on her, and made her feel unsafe and vulnerable. Early in our dating, I actually had to physically come between her and a guy who was stalking her and was willing to ensure her safety no matter what. I told him that for the rest of his life any access to Grace would literally have to come through me, and I was willing to do whatever it took to ensure that never happened. He left, and we have not seen him since. It then dawned on me that she often walked around feeling unsafe in a way that I never had. It became one of my life goals to ensure that she feels safe because of my toughness for her and my tenderness with her.


Practically, this means when we go for a walk, I walk on the side of the walkway closest to the cars so that if something happens I can get her out of harms way and be the one to get hit by the car. When we go out to eat, I sit at the edge of the booth with easiest access out so that if anything happens I can get between her and danger. Grace’s safety and well-being is constantly on my mind as her protector and friend.


I grew up around violence, much of it directed by women from men. I now pastor a church where the women who have been sexually assaulted by a man number enough to constitute their own mega-church. These women enter our church having suffered at the hands of men. Jesus becomes the first man they've ever trusted. And I want their male friends, boyfriends, and husbands to reflect Jesus to them.


In addition to providing things like Redemption Groups and books like Rid of My Disgrace, both created by our church leaders to help women who’ve been abused by men, I also want to continually be clear to the men about what God and we expect from them. For those who hear my angry rants outside of the context of our church and the men and women who call it home and me pastor, I understand how this can be confusing at times and hope this blog is clarifying for the times I have not articulated things clearly or been interpreted rightly.


The duty of a godly husband
And this leads us into the main point of Peter’s writing: husbands are to be good men who love their wives by living with them “in an understanding way, showing honor to the woman.”


As the head of the family, a man is in an important and unique role given by God to be stewarded well to the heath of the family and the glory of God. Unfortunately, in our culture, most men abdicate their role and make a mockery of it before the world and God.


For a woman, the decision to trust a man to be her husband, to live with her without endangering her and lead her without harming her, is a frightening one, especially when that man turns out to be a sinning husband who leads poorly and abuses his role. Men, understand the gravity of your call as a husband and as a dad. Do not abuse it.


Peter’s call to husbands is to love your wife by understanding her and honoring her.


Understanding and honoring your wife
You need to know your wife well to develop true intimacy with her. Another way of saying intimacy is “into me see.” Your wife wants you to be with her, to talk with her, to hear her, and to understand what she loves and what makes her tick. You can’t get there by coming home and watching sports or poking around on the Internet until bedtime.


Love your wife well by being present with her, conversing with her, enjoying time with her, and laying down the things you find valuable to do the things that she finds valuable.


Conclusion
In looking at 1 Peter 3:7, it’s clear that Peter’s intent is not to make a commentary on gender so much as to push men to be good, loving, safe, selfless, and considerate husbands. Practically, this means that as a husband your priorities should be ordered as such: Christian, husband, father, and employee. Everything else comes after that or not at all.


The call to biblical manhood is a high one but it costs much. You wife needs you to be a strong man who leads sacrificially by loving her and your kids well, not in a domineering or weak way but in a tough and tender way that shows you’re willing to work hard to provide and protect, and to do the hard work of being available emotionally and leading spiritually out of deep love for her and your kids. In doing so, you’ll fulfill Peter’s call in 1 Peter 3:7 and God’s desire for you as a husband.


Further resources
I preached two sermons in our “Trial” series on 1 Peter 3:1-7 that can be used as supplemental resources to this blog post.
Marriage and Women” (1 Peter 3:1-6)
Marriage and Men” (1 Peter 3:7)

John 1:18




Scripture study by Pastor Mark Driscoll
March 29, 2012


John 1:18
“No one has ever seen God; the only God, who is at the Father's side, he has made him known.”

John 1:1–18 is often referred to as the Gospel of John’s prologue, his introductory remarks that set up the entirety of his letter. D. A. Carson put it this way, it’s a “foyer to the rest of the fourth Gospel . . . simultaneously drawing the reader in and introducing the major themes.”

Within these introductory remarks, John provides “one of the most elevated statements about Jesus found in the New Testament.” Jesus is the Word of God who was with God from the beginning and who, indeed, was and is God.

In John 1:18, John explains that while no human has ever seen God, Jesus, who shares an unparalleled intimacy with God, and who is himself God, has now revealed him to us.

Importantly, John reveals Jesus as “the only God,” as translated in the ESV. This phrase has been the subject of much debate, especially since it appears to clearly affirm the deity of Christ. The exact translation of the phrase is debated, which can influence the way we understand what it means.

I would like to provide an overview of John 1:18 and then come back to the phrase “the only God.”


A Quick Look at John 1:18
The verse starts out by saying that “no one has ever seen God.” In the Old Testament there was a great fear of seeing God. God himself said, “Man shall not see me and live” (Exodus 33:20). This is why one commentator said, “In the Old Testament to see God would have been tantamount to signing one’s death certificate.”

This is also why Moses was only allowed to see God’s “back,” and not his face, when he requested to see his glory (Exodus 33:20–23; John 6:46). For others, such as Gideon and Isaiah, the feeling of fear came over them when they were in proximity to seeing God (Judges 6:22; Isaiah 6:5).

God, who lives in unapproachable light and whose presence no one is able to bear (1 Timothy 6:16), has now been revealed in Jesus. For Jesus to be at “the Father’s side,” is for him to be “in the bosom” (eis ton kolpon) of the Father. Commenting upon this passage, Andreas Köstenberger said that, “literally, John here says that Jesus is ‘in the Father’s lap,’ an idiom for greatest possible closeness.” And Jesus has “made him known.”

In concluding this prologue, John reemphasizes what he set from the outset: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1).

Now, the important question to answer is this, “What does John mean by calling Jesus ‘the only God,’ as translated in the ESV?”


The “Only” What?
As mentioned, the phrase “the only God” is hotly debated. You don’t have to be a scholar to come to this conclusion. You just have to browse through some Bibles at your local bookstore.

Here are some examples of different translations:

NASB: No man has seen God at any time; the only begotten God, who is in the bosom of the Father, He has explained Him.

KJV: No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

ESV: No one has ever seen God; the only God, who is at the Father's side, he has made him known.

RSV: No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known.

NIV: No one has ever seen God, but God the One and Only, who is at the Father's side, has made him known.

NLT: No one has ever seen God. But the one and only Son is himself God and is near to the Father's heart. He has revealed God to us.

NET: No one has ever seen God. The only one, himself God, who is in closest fellowship with the Father, has made God known.

Two issues have to be dealt with to determine the proper translation. The first is whether John is using the word “Son” (huios) or “God” (theos) to describe Jesus. The second is to determine the best way to translate the Greek word monogenēs, which is translated in the ESV as “the only.”


First Issue: “Son” or “God”?
The first issue has to do with what is called textual criticism. The original texts of Scripture have long since disappeared, or at least haven’t been discovered, but they were copied many, many times. The copies of the original texts are called “manuscripts,” and deciding which reading of a particular text to use is a detailed science and art.

As an important side note, sometimes these manuscripts differ from one another, and these differences are called variances.

According to Norman Geisler, “[variances] are spread throughout more than 5,300 manuscripts, so that a variant spelling of one letter of one word in one verse in 2,000 manuscripts is counted as 2,000 [variances].”

These variances are created primarily by differences in spelling and grammar, but do not affect doctrines from the Bible. Bruce Metzger, an expert on Greek biblical manuscripts, estimated that the New Testament as we have it today is 99.5% accurate based upon the Bibliographical Test, one of three tests that literary critics use to determine the authenticity of historical documents. This particular test takes into account the number of manuscripts, their quality, and how close they are to the originals.

To really appreciate the amount of manuscripts, their reliability, and closeness to the original texts, I recommend for you to simply compare them with other historical documents and you will see that they are unmatched by any other.

Now, back to John 1:18.

In this passage, some manuscripts have monogenēs theos (“only God” in the ESV) and others have monogenēs huios (“only Son” in the RSV). Scholars note that the decision is difficult, which is why there is variation in the English translations, but the evidence seems to tilt slightly more in favor of “God,” rather than “Son.”

This is partly because it is found in better manuscripts and partly because John uses the word monogenēs with huios, “Son,” elsewhere (John 3:16, 18). It’s more likely that a copyist would have inserted “Son” into a text that should have read “God” than the other way around.


Second Issue: “The Only”
The phrase “the only” (monogenēs) is a term used to refer to an only child in the Old Testament and typically translated as “only,” “one and only,” or “unique.” There are a few different translations available. Below are four possibilities found in different English versions and commentaries:

“Only (Begotten) Son”
This one we have already said is unlikely, because the translation of “only Son” comes from a different reading of the manuscripts. This is probably not the original reading, so we will just note that the RSV translates it this way, as does the KJV. However, the KJV adds the word “begotten,” which leads us to the next translation.

“Only Begotten God”
The NASB goes with the manuscripts that read “God,” but like the KJV it translates monogenēs as “only begotten.” This is probably not the best translation, as monogenēs seems to convey uniqueness rather than birth. As one scholar explains, “The KJV’s translation of this term as ‘only begotten’ is due to Jerome’s translation of the Greek term with the Latin unigenitus—‘only begotten’—which the KJV then echoed. Jerome was answering the Arian assertion that Jesus was ‘made’ not ‘begotten.’” Leon Morris includes this translation in his commentary but notes that the “Greek term means no more than ‘only,’ ‘unique.’”

“Only God”
In this translation, monogenēs is used as an adjective to describe God, “the only God.” This is the way the ESV and NIV (“God the One and Only”) translate it, as well as commentator Craig Keener.

“Only One, Himself God”
The final option is to understand monogenēs as a noun that simply stands next to the word “God,” so that we have three descriptions of Jesus in a row: “The Only One, God himself, who is in the bosom of the Father.”

The NET Bible takes this option with the translation, “The only one, himself God.” Many commentators, such as D. A. Carson, opt for some form of this translation. The NLT basically chooses it, but includes the idea of “son” not as a separate word but instead wrapped up in monogenēs, leaving the translation, “the one and only Son is himself God.” This comes close to Andreas Köstenberger’s translation: “the one-of-a-kind Son, God [in his own right].”

I think that one of the last two options above is best. John is either describing Jesus with one idea: “the one and only God,” or with two ideas: “the Only One, God himself.” As you can see, these two variations don’t change the meaning of what is being said. In the end, all the translations agree that John is pointing out the absoluteness and uniqueness of Jesus, who is God himself, who has always been intimately with the Father, and who now makes him known to us.


Conclusion

Jesus is God.

He is not just a good man or prophet. He is not the half-brother of Lucifer, fortuneteller, therapist, socialist, or just your holy homeboy.

Jesus is God.

Since he is God, there are only three possible responses you can: (1) say that he was a lunatic; (2) say that he was a liar; or (3) say that he is Lord.

Lunatic?
Some years ago I remember finding one guy on MySpace whose mom apparently told him he could become anything he wanted to if he just put his mind to it. So, this guy is hoping to become God at some point. Unfortunately, it doesn’t seem that his quest for godhood will be achieved as he only had a few friends linked to his page. Why? Because he’s nuttier than a Snickers bar, and if Jesus said he were God when in fact he was not, he would be a nut job, too.

Liar?
Indeed, if Jesus was not God, it would make him a liar, as well as others, and similar to an evil cult leader, such as David Koresh. If Jesus was not God and claimed to be God and deceived others into dying for that claim, he is nothing more than a lying, demonized cult leader.

Lord?
According to the Scriptures, Jesus is not a liar or a lunatic but rather God—and the only God. Therefore, the appropriate response to Jesus is turning from sin to worship him alone as God.

That Jesus is the one and only God is a huge statement with huge implications. That means we must take seriously what he said about this world, about himself, and about ourselves. That means we are not God, and so our opinions about what is right behavior in this world and what’s important must be in line with Scripture, not the other way around.

Today, I invite you to consider where you are exchanging the Lordship of Jesus in your life for your own rule and sovereignty. We all sin in this area. Thankfully, Jesus loves us, died for us, lives for us, and sends us his Holy Spirit to help us live like him. Pray today that Jesus would truly be Lord, the only God, in your life.

Christian Marriage XI: Reverse-Engineering Our Life and Marriage

Notes from Sunday sermon by Pastor Mark Driscoll
http://marshill.com/media/real-marriage/reverse-engineering-your-life-and-marriage


Bottom line: This is the last sermon of the "Real Marriage" series by Pastor Mark Driscoll. In a half sermon, half Q&A manner, Driscoll leads a discussion on how married couples can live practically according to Biblical teachings. Below, I include bullet points from Driscoll's sermon. My notes do not include the Q&A session, but the session contains wonderful personal experiences shared by Godly couples and is worth a listen.



THE LAST DAY IS THE MOST IMPORTANT DAY
What does "reverse-engineering" mean? It means to look at the results and figure out how to get there.

Driscoll proposes, "The most important day of your life and your marriage is the last day."

The idea is, if we know, as a couple, how we want our lives to end, we would know where we are headed. And when we know where our final destination is, it is easier for us to figure out what we have to do to get there.

As Christians moving forward, here are some principals to bear in mind:



1. We need Jesus
Our relationship with Jesus is always our most important relationship. I cannot stress this more. Things always start to fall apart when we stop putting Jesus smack center in our lives. Our values shift toward selfishness when we stop looking to Jesus. Because from Jesus, our sins are forgiven; we begin to change through the guidance of the Holy Spirit; we learn how to love ourselves; we learn how to love others; and when we fall rock bottom, Jesus perseveres with us through our troubles.


2. We need Jesus' people

Proverbs 15:22
“Without counsel plans fail, but with many advisers they succeed.”

We all have bad days, and it's during such times that we need outside support more than ever. We are influenced by those around us--How we deal with pain, what we value, etc. If we want to be more like Jesus, then we should surround ourselves with Jesus' people.


3. We need prayer and planning

Proverbs 16:3
“Commit your work to the Lord, and your plans will be established.”


With Jesus at the center of our lives, we need to be open communicators; not just with our partners but with God as well.

Driscoll says, "Prayer is talking to God the Father, through God the Son, by the power of God the Holy Spirit, and it is also listening to God, and prayer is the rhythm of conversation with God."

We are not alone in this world, and we were not placed in this world to walk through our lives alone. God is always with us. When we talk to Him, when we listen to Him, we are guided by His wisdom, as opposed to being misguided by our own foolishness.

Jesus taught us to live by God's will and not our own. Keeping an open conversation with God is one of the best ways to ensure that.


4. We need flexibility and a sense of urgency

Proverbs 16:9
“The heart of a man plans his way, but the Lord establishes his steps.”

We may have a great plan for our life and future, but we simply do not know when we would leave this world.

Driscoll stresses, "What is revealed in those moments, truly, is a relationship with Jesus. Do we believe that he will be enough, if our spouse is gone? Do we believe that he is still good, even when things are hard? Do we trust that he will, in every way, get us through whatever season we find ourselves in? Not that it’ll be easy or pain free, but that it will be for Jesus’ glory and our good."

We don't know if we have another minute, another day, another week, another month, another year, or another decade. Do not put off the important things (trust in the Lord, loving each other, etc.), because we simply do not know where we would be next. To live as if today is our last day, to live it to the glory of God, we would live God-guided lives, viewing amazing miracles as God works in our lives. And when it comes time for us to leave, with or without warning, we leave with peace because we know where God's taking us. Those we leave behind would also be at peace because they would know where God's taking us. This is why we start with having Jesus at the center of our lives, because we want to end holding on to Jesus' hand.



For some more practical advice, checkout the Q&A sessions.

Tuesday, March 27, 2012

Summary: Letters to the 7 Churches



Combined notes from Bible study with Dr. Chuck Missler & Pastor Mark Driscoll


Overall Summary
Fundamentalist in Ephesus: All head, no heart
Persecuted in Smyrna: Faithful, no matter what
Apostate in Pergamum: Good deeds, bad doctrine
Progressive in Thyatira: More tolerant than God
Dead in Sardis: Stopped caring or trying
Missional in Philadelphia: Didn't give up or give in


Prophetic
Ephesus: The Apostolic Church
Smyrna: The Persecuted Church
Pergamos: The Married Church
Thyatira: The Medieval Church
Sardis: The Denominational Church
Philadelphia: The Missionary Church
Laodicea: The Apostate Church


Application to All Churches
Ephesus: Be devoted in the heart; do not just focus on doctrine
Smyrna: Endure persecution (stand fast against satanic opposition)
Pergamos: Stand fast against the world (avoid spiritual compromise)
Thyatira: Abhor pagan churches
Sardis: Be watchful and diligent
Philadelphia: Keep up with the missionary outreach
Laodicea: Do not compromise beliefs because of prosperity


Personal Applications
Ephesus: Do not neglect priorities (eyes on the King, not on the King’s tasks)
Smyrna: Stand fast against satanic opposition
Pergamos: Avoid worldly compromise
Thyatira: Abhor pagan practices
Sardis: Be watchful and diligent
Philadelphia: Maintain loyal ambassadorship
Laodicea: Repent and be committed


Overcomer’s Promises
1 John 5:4-5 defines the overcomers: “…for everyone born of God overcomes the world. This is the victory that has overcome the world, even our faith. Who is it that overcomes the world? Only he who believes that Jesus is the Son of God.”


Ephesus: Eat of Tree of Life
Smyrna: Not hurt of 2nd death
Pergamos: Manna, Stone, Name
Thyatira: Power over nations
Sardis: Walk with Him in white; Name not blotted out
Philadelphia: Pillar in temple, name of God, name of His city, a new name
Laodicea: Sit with Him in His throne

Revelation 3:14-22


http://www.youtube.com/watch?v=Y5LNTy6rPRI


Bible study with Dr. Chuck Missler
The Letter to the Church at Laodicea


Revelation 3:14-22
“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. You say, ‘I am rich; I have acquired wealth and do not need a thing.’ But you do not realize that you are wretched, pitiful, poor, blind and naked. I counsel you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see. Those whom I love I rebuke and discipline. So be earnest, and repent. Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me. To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on his throne. He who has an ear, let him hear what the Spirit says to the churches.”




7 ELEMENTS OF THE LETTER TO THE CHURCH OF LAODICEA


1. Name of the Church: Laodicea
Lao = people
Diceans = rulers
Laodiceans = Rule by the people (not by Jesus!)


2. Title of Christ Chosen
“These are the words of the Amen, the faithful and true witness, the ruler of God’s creation” (Revelation 3:14).


Jesus is going back to the basics, stressing the foundational character of Himself:
- Amen = true; verily (Revelation 1:6, 7, 18; Isaiah 65:16; John 14:6; 1 Corinthians 1:18-22)
- Jesus is the faithful and true witness (Revelation 1:5; Psalms 89:34-37; Isaiah 55:4; John 18:37)


“Beginning of creation of God”
= beginning, first origin, first caue; ruling power, authority, ruler
- This phrase is used to denote rank and honor
- This is a unique expression used here and in Colossians 1:15
- Paul specifically instructed that Colossae and Laodicea to exchange epistles. (This is also a rebuttal to the gnostic errors beginning to make their appearance in the Lycus valley.)


3. Commendation
None!


4. Concern
“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. You say, ‘I am rich; I have acquired wealth and do not need a thing.’ But you do not realize that you are wretched, pitiful, poor, blind and naked” (Revelation 3:15-17).


Cross reference Matthew 7:21-23


5. Exhortation
“I counsel you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see. Those whom I love I rebuke and discipline. So be earnest, and repent. Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me” (Revelation 3:18-20).


Jesus gave the Laodiceans remedies to their blindness and nakedness. That is, blindness and nakedness are not incurable!


The Remedies
- Jesus, the ultimate refiner, offers His “gold”: (Psalms 19:7-11; 12:6; 1 Corinthians 3:12)
- Jesus, the bridegroom, offers His covering: white raiment vs. glossy (raven colored ) black wool (the prized product produced by the Laodiceans
- Jesus, the great physician, offers His remedy to really open their eyes with the Holy Spirit


"I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me."
- When read on its own, this passage is an invitation to welcome Jesus in--And it is. It is a positive message, encouraging us all to put our faith in Jesus. Invite Him in, and allow Him to change and guide us.
- However, when read in the context of this letter to the Laodiceans, we make the shocking realization that Jesus is telling them to let Him in. That is, Jesus has been kept OUTSIDE the church! Hence, in this context, this passage convicted the Laodiceans.


6. Promise to the Overcomer
"To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on his throne" (Revelation 3:21).


7. Close
"He who has an ear, let him hear what the Spirit says to the churches." (Revelation 3:22).


This phrase has occurred 7 times in Revelation and also 7 times in the Gospels (Matthew 11:15; 13:9, 43; Mark 4:23; 7:16; Luke 8:8; 14:35)




LEVELS OF APPLICATION


1. Local


Laodicea was a city of merchants, bankers, and gold refiners: At the junction of roads leading from Ephesus and Smyrna, much wealth flowed through Laodicea


Prosperous Neutrality
Since it was never militarily defendable, its posture was one of compromise. It was a highly successful commercial and financial center: Remains of a theater, aqueducts, baths, gymnasium and stadium still survive today to testify of its former luxury. (A lukewarm characteristic, yeah?)


Principal Products
- Textile manufacturing: Laodicea was known for the quality of black wool produced from a particular strain of sheep bred in the Lycus valley and for the cloth and carpets manufactured from it.
- A famous school of medicine was there, known especially for an ophthalmic ointment.


Water Supply
- Laodicea was near Hierapolis, 6 miles away that is known for its hot springs.
- Laodicea stood midway between the hots springs of Hierapolis and the cold waters of Colossae: Water was fed by an aqueduct from Hieropolis. The water was lukewarm when it arrived. (Another lukewarm characteristic!)


Church History
- Possibly founded by Epaphras (Colossians 4:12-14)
- Paul addressed a letter to it which may have been the circular letter which has been preserved as the Epistle to the Ephesians (Colossians 4:16).
- Paul’s first letter to Timothy was written by him from Laodicea (1 Timothy 6:21).
- Paul had warned Archippus (bishop of Laodicea) to be more diligent in fulfilling his ministry (Colossians 2:1; 4:16, 17). It may have been his weakness which contributed to the spiritual condition of the church here.
- Colossians and Laodiceans are so close, they were instructed to share letters. That is, the letter to Colossians were thought to address issues of Laodicea as well, and vice versa.


2. Admonitory (to all churches)
Do not compromise beliefs because of prosperity


3. Personal (Homiletics)
Repent and be committed


4. Prophetic
Apostate Church




Matthew 13 and the 7 Kingdom Parables
Jesus explains 3 of the 7 parables.
3-9: Parable 1: Sower and 4 Soils
10-17: Why Parables 1
18-23: Parable 2: Sower and 4 soils explained
24-30: Parable 3: Tares and Wheat
31-32: Parable 4: Mustard Seed
33: Parable 5: Woman and Leaven
34-35: Why Parables 2
36-43: Tares and Wheat explained
44: Parable 5: Treasure in the Field
45-46: Parable 6 Pearl of Great Price
46-50: Parable 7: Dragnet


Why Parables?
(Matthew 13:10-17; 34-35)
- These parables reveals “secrets” not found in the Old Testament
- Paul has the privilege of knowing what these secrets are and revealing them (Ephesians 3:4-6)
- The secret: That the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel (Ephesians 3:6). The secret is not that the Gentiles will be saved; Isaiah made that very clear. The secret is the mystery of the church.


Parable 4: Mustard Seed
(Matthew 13:32-32)
Why 3 measures of meal? Because Abraham had the Lord and the 2 angels visit, and Sarah made 3 measures for them. Hence, from Genesis 18 on, 3 measures of meal became the symbol of the fellowship offering. 
- An Israelite would gasp at the adding of leaven into the meal, because no one puts leaven in a fellowship offering!


Parable 5: Treasure in the Field
(Matthew 13:44)
- Remember from parable 3 that the field represents the world.
- Jesus is the merchant who “sold everything” to buy the treasure of the world. That is, He died to redeem us.


Parable 6 Pearl of Great Price
(Matthew 13:45-46)
- Oysters are not kosher! Israelites do not treasure pearls. So, why did Jesus use oysters? Because Jesus was talking about the Church!
- Pearl is an idiom of the Church.


The 7 Church Letters and the 7 Kingdom Parables
Ephesus = The Sower and 4 Soils
Smyrna = The Tares and the Wheat
Pergamos = The Mustard Seed
Thyatira = The Woman and the Leaven
Sardis = The Treasure in the Field
Philadelphia = The Pearl of Great Price
Laodicea = The Dragnet


Paul’s Epistles
Romans
1, 2 Corinthians
Galatians
Ephesians
Philippians
Colossians
1, 2 Thessalonians
1, 2 Timothy
Titus
Philemon


Timothy, Titus, and Philemon are pastors; the corresponding epistles were thus written to these pastors. The other epistles correspond to 7 different churches.


7 Church Letters of Jesus and Paul
Ephesus = Ephesus
Smyrna = Philippians
Pergamos = Corinthians
Thyatira = Galatians
Sardis = Romans
Philadelphia = Thessalonians
Laodicea = Colossians




Commentary by Henry
Rev 3:14-22


We now come to the last and worst of all the seven Asian churches, the reverse of the church of Philadelphia; for, as there was nothing reproved in that, here is nothing commended in this, and yet this was one of the seven golden candlesticks, for a corrupt church may still be a church. Here we have, as before,


I. The inscription, to whom, and from whom.


1. To whom: To the angel of the church of Laodicea. This was a once famous city near the river Lycus, had a wall of vast compass, and three marble theatres, and, like Rome, was built on seven hills. It seems, the apostle Paul was very instrumental in planting the gospel in this city, from which he wrote a letter, as he mentions in the epistle to the Colossians, the last chapter, in which he sends salutations to them, Laodicea not being above twenty miles distant from Colosse. In this city was held a council in the fourth century, but it has been long since demolished, and lies in its ruins to this day, an awful monument of the wrath of the Lamb.


2. From whom this message was sent. Here our Lord Jesus styles himself the Amen, the faithful and true witness, the beginning of the creation of God.


(1.) The Amen, one that is steady and unchangeable in all his purposes and promises, which are all yea, and all amen. 


(2.) The faithful and true witness, whose testimony of God to men ought to be received and fully believed, and whose testimony of men to God will be fully believed and regarded, and will be a swift but true witness against all indifferent lukewarm professors.


(3.) The beginning of the creation of God, either of the first creation, and so he is the beginning, that is, the first cause, the Creator, and the Governor of it; or of the second creation, the church; and so he is the head of that body, the first-born from the dead, as it is in Rev_1:5, whence these titles are taken. Christ, having raised up himself by his own divine power, as the head of a new world, raises up dead souls to be a living temple and church to himself.


II. The subject-matter, in which observe,


1. The heavy charge drawn up against this church, ministers and people, by one who knew them better than they knew themselves: Thou art neither cold nor hot, but worse than either; I would thou wert cold or hot, Rev_3:15. Lukewarmness or indifference in religion is the worst temper in the world. If religion is a real thing, it is the most excellent thing, and therefore we should be in good earnest in it; if it is not a real thing, it is the vilest imposture, and we should be earnest against it. If religion is worth any thing, it is worth every thing; an indifference here is inexcusable: Why halt you between two opinions? If God be God, follow him; if Baal (be God), follow him. Here is no room for neutrality. An open enemy shall have a fairer quarter than a perfidious neuter; and there is more hope of a heathen than of such. Christ expects that men should declare themselves in earnest either for him or against him.


2. A severe punishment threatened: I will spue thee out of my mouth. As lukewarm water turns the stomach, and provokes to a vomit, lukewarm professors turn the heart of Christ against them. He is sick of them, and cannot long bear them. They may call their lukewarmness charity, meekness, moderation, and a largeness of soul; it is nauseous to Christ, and makes those so that allow themselves in it. They shall be rejected, and finally rejected; for far be it from the holy Jesus to return to that which has been thus rejected.


3. We have one cause of this indifference and inconsistency in religion assigned, and that is self-conceitedness or self-delusion. They thought they were very well already, and therefore they were very indifferent whether they grew better or no: Because thou sayest, I am rich, and increased with goods, etc., Rev_3:17. Here observe, What a difference there was between the thoughts they had of themselves and the thoughts that Christ had of them.


(1.) The high thoughts they had of themselves: Thou sayest, I am rich, and increased with goods, and have need of nothing, rich, and growing richer, and increased to such a degree as to be above all want or possibility of wanting. Perhaps they were well provided for as to their bodies, and this made them overlook the necessities of their souls. Or they thought themselves well furnished in their souls: they had learning, and they took it for religion; they had gifts, and they took them for grace; they had wit, and they took it for true wisdom; they had ordinances, and they took up with them instead of the God of ordinances. How careful should we be not to put the cheat upon our own souls! Doubtless there are many in hell that once thought themselves to be in the way to heaven. Let us daily beg of God that we may not be left to flatter and deceive ourselves in the concerns of our souls.


(2.) The mean thoughts that Christ had of them; and he was not mistaken. He knew, though they knew not, that they were wretched, and miserable, and poor, and blind, and naked. Their state was wretched in itself, and such as called for pity and compassion from others: though they were proud of themselves, they were pitied by all who knew their case. For,


[1.] They were poor, really poor, when they said and thought they were rich; they had no provision for their souls to live upon; their souls were starving in the midst of their abundance; they were vastly in debt to the justice of God, and had nothing to pay off the least part of the debt.


[2.] They were blind; they could not see their state, nor their way, nor their danger; they could not see into themselves; they could not look before them; they were blind, and yet they thought they saw; the very light that was in them was darkness, and then how great must that darkness be! They could not see Christ, though evidently set forth, and crucified, before their eyes. They could not see God by faith, though always present in them. They could not see death, though it was just before them. They could not look into eternity, though they stood upon the very brink of it continually.


[3.] They were naked, without clothing and without house and harbour for their souls. They were without clothing, had neither the garment of justification nor that of sanctification. Their nakedness both of guilt and pollution had no covering. They lay always exposed to sin and shame. Their righteousnesses were but filthy rags; they were rags, and would not cover them, filthy rags, and would defile them. And they were naked, without house or harbour, for they were without God, and he has been the dwelling-place of his people in all ages; in him alone the soul of man can find rest, and safety, and all suitable accommodations. The riches of the body will not enrich the soul; the sight of the body will not enlighten the soul; the most convenient house for the body will not afford rest nor safety to the soul. The soul is a different thing from the body, and must have accommodation suitable to its nature, or else in the midst of bodily prosperity it will be wretched and miserable.


4. We have good counsel given by Christ to this sinful people, and that is that they drop their vain and false opinion they had of themselves, and endeavour to be that really which they would seem to be: I counsel thee to buy of me, etc., Rev_3:18. Observe,


(1.) Our Lord Jesus Christ continues to give good counsel to those who have cast his counsels behind their backs.


(2.) The condition of sinners in never desperate, while they enjoy the gracious calls and counsels of Christ.


(3.) Our blessed Lord, the counsellor, always gives the best advice, and that which is most suitable to the sinner's case; as here,


[1.] These people were poor; Christ counsels them to buy of him gold tried in the fire, that they might be rich. He lets them know where they might have true riches and how they might have them. First, Where they might have them - from himself; he sends them not to the streams of Pactolus, nor to the mines of Potosi, but invites them to himself, the pearl of price. Secondly, And how must they have this true gold from him? They must buy it. This seems to be unsaying all again. How can those that are poor buy gold? Just as they may buy of Christ wine and milk, that is, without money and without price, Isa_55:1. Something indeed must be parted with, but it is nothing of a valuable consideration, it is only to make room for receiving true riches. “Part with sin and self-sufficiency, and come to Christ with a sense of your poverty and emptiness, that you may be filled with his hidden treasure.”


[2.] These people were naked; Christ tells them where they might have clothing, and such as would cover the shame of their nakedness. This they must receive from Christ; and they must only put off their filthy rags that they might put on the white raiment which he had purchased and provided for them - his own imputed righteousness for justification and the garments of holiness and sanctification.


[3.] They were blind; and he counsels them to buy of him eye-salve, that they might see, to give up their own wisdom and reason, which are but blindness in the things of God, and resign themselves to his word and Spirit, and their eyes shall be opened to see their way and their end, their duty and their true interest; a new and glorious scene would then open itself to their souls; a new world furnished with the most beautiful and excellent objects, and this light would be marvellous to those who were but just now delivered from the powers of darkness. This is the wise and good counsel Christ gives to careless souls; and, if they follow it, he will judge himself bound in honour to make it effectual.


5. Here is added great and gracious encouragement to this sinful people to take the admonition and advice well that Christ had given them, Rev_3:19, Rev_3:20. He tells them, 


(1.) It was given them in true and tender affection: “Whom I love, I rebuke and chasten. You may think I have given you hard words and severe reproofs; it is all out of love to your souls. I would not have thus openly rebuked and corrected your sinful lukewarmness and vain confidence, if I had not been a lover of your souls; had I hated you, I would have let you alone, to go on in sin till it had been your ruin.” Sinners ought to take the rebukes of God's word and rod as tokens of his good-will to their souls, and should accordingly repent in good earnest, and turn to him that smites them; better are the frowns and wounds of a friend than the flattering smiles of an enemy.


(2.) If they would comply with his admonitions, he was ready to make them good to their souls: Behold, I stand at the door and knock, etc., Rev_3:20. Here observe,


[1.] Christ is graciously pleased by his word and Spirit to come to the door of the heart of sinners; he draws near to them in a way of mercy, ready to make them a kind visit.


[2.] He finds this door shut against him; the heart of man is by nature shut up against Christ by ignorance, unbelief, sinful prejudices.


[3.] When he finds the heart shut, he does not immediately withdraw, but he waits to be gracious, even till his head be filled with the dew.


[4.] He uses all proper means to awaken sinners, and to cause them to open to him: he calls by his word, he knocks by the impulses of his Spirit upon their conscience.


[5.] Those who open to him shall enjoy his presence, to their great comfort and advantage. He will sup with them; he will accept of what is good in them; he will eat his pleasant fruit; and he will bring the best part of the entertainment with him. If what he finds would make but a poor feast, what he brings will make up the deficiency: he will give fresh supplies of graces and comforts, and thereby stir up fresh actings of faith, and love, and delight; and in all this Christ and his repenting people will enjoy pleasant communion with each other. Alas! what do careless obstinate sinners lose by refusing to open the door of the heart to Christ!


III. We now come to the conclusion of this epistle; and here we have as before,


1. The promise made to the overcoming believer. It is here implied,


(1.) That though this church seemed to be wholly overrun and overcome with lukewarmness and self-confidence, yet it was possible that by the reproofs and counsels of Christ they might be inspired with fresh zeal and vigour, and might come off conquerors in their spiritual warfare.


(2.) That, if they did so, all former faults should be forgiven, and they should have a great reward. And what is that reward? They shall sit down with me on my throne, as I also overcame, and have sat down with my Father on his throne, Rev_3:21. Here it is intimated,


[1.] That Christ himself had met with his temptations and conflicts.


[2.] That he overcame them all, and was more than a conqueror.


[3.] That, as the reward of his conflict and victory, he has sat down with God the Father on his throne, possessed of that glory which he had with the Father from eternity, but which he was pleased very much to conceal on earth, leaving it as it were in the hands of the Father, as a pledge that he would fulfil the work of a Saviour before he reassumed that manifestative glory; and, having done so, then pignus reposcere - he demands the pledge, to appear in his divine glory equal to the Father.


[4.] That those who are conformed to Christ in his trials and victories shall be conformed to him in his glory; they shall sit down with him on his throne, on his throne of judgment at the end of the world, on his throne of glory to all eternity, shining in his beams by virtue of their union with him and relation to him, as the mystical body of which he is the head.


2. All is closed up with the general demand of attention (Rev_3:22), putting all to whom these epistles shall come in mind that what is contained in them is not of private interpretation, not intended for the instruction, reproof, and correction of those particular churches only, but of all the churches of Christ in all ages and parts of the world: and as there will be a resemblance in all succeeding churches to these, both in their graces and sins, so they may expect that God will deal with them as he dealt with these, which are patterns to all ages what faithful, and fruitful churches may expect to receive from God, and what those who are unfaithful may expect to suffer from his hand; yea, that God's dealings with his churches may afford useful instruction to the rest of the world, to put them upon considering, If judgment begin at the house of God, what shall the end of those be that do not obey the gospel of Christ? 1Pe_4:17. Thus end the messages of Christ to the Asian churches, the epistolary part of this book. We now come to the prophetical part.