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NASB | Revelation 2:1 "To the angel of the church in Ephesus write: ¶ The One who holds the seven stars in His right hand, the One who walks among the seven golden lampstands, says this: |
AMPLIFIED 2015 | Revelation 2:1 "To the angel (divine messenger) of the church in Ephesus write: "These are the words of the One who holds [firmly] the seven stars [which are the angels or messengers of the seven churches] in His right hand, the One who walks among the seven golden lampstands (the seven churches): |
Bible Question:
I am looking for views on the interpretations of the different letters to the churches in Rev 2 and 3 currently interested in the letter to the church in Ephesus. Rev 2:1-7 Rev 2:1 "To the angel of the church in Ephesus write: The One who holds the seven stars in His right hand, the One who walks among the seven golden lampstands, says this: Rev 2:2 'I know your deeds and your toil and perseverance, and that you cannot tolerate evil men, and you put to the test those who call themselves apostles, and they are not, and you found them to be false; Rev 2:3 and you have perseverance and have endured for My name's sake, and have not grown weary. Rev 2:4 'But I have this against you, that you have left your first love. Rev 2:5 'Therefore remember from where you have fallen, and repent and do the deeds you did at first; or else I am coming to you and will remove your lampstand out of its place--unless you repent. Rev 2:6 'Yet this you do have, that you hate the deeds of the Nicolaitans, which I also hate. Rev 2:7 'He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God.' Scriptural references would be appreciated. Thanks and Blessing to you all. |
Bible Answer: followinghim, "The Letters to the Seven Churches "In the church's exegetical tradition, the letters to the seven churches have been understood to have both literal and more-than-literal senses. That is, they can be read as speaking to John's local circle of churches in Asia Minor and commenting on the various pastoral problems they faced. But they can also be seen as a) speaking of the Church universal and various phases in its history; b) a picture of various states of the individual Christian's soul or c) (what we shall focus on here) a recapitulation a covenant history. In other words, the seven ages of the Old Testament provide the source material for the seven letters to the churches. And so, Ephesus is described using the language of Paradise, which takes us back to the Garden in Genesis and promises "the tree of life, which is in the paradise of God " (2:7). Similarly, The letter to Smyrna recalls the age of the patriarchs and particularly the drama of Joseph who was thrown into prison, tested, and eventually raised up to share in the authority of the crown. The letter to Pergamum makes use of imagery drawn from the time of Israel's wanderings in the wilderness in its mention of Balaam (2:14). Balaam was a false prophet who counseled Israel's enemies to seduce Israel into inter-marriage and thence idolatry. Numbers records that Phinehas opposed this with the sword, killing an Israelite man who slept with a Midianite woman. Revelation recalls this image of spiritual adultery and the action of Phinehas, with Jesus' pledge to "war against them with the sword of my mouth" (2:16). In other words, Jesus is telling the church at Pergamum, "You now resemble the condition of my people in the time of the wilderness, and I will judge just as I did then." The letter also recalls God's care for Israel in the wilderness in its mention of the "hidden manna" (2:17). Thyatira's letter draws from the period of monarchy. Revelation 2:20 complains against the church's toleration of "Jezebel." Jezebel was a Queen who perverted the Kingdom of David in Jerusalem and was the mortal enemy of the prophet Elijah (see 1 Kings). Similarly, Revelation 2:26 uses language drawn from the Kingdom of David (specifically Psalm 2:8). Sardis' letter draws on the prophetic period, summarizing what virtually all the prophets have to say to Israel during the centuries of decline after the reign of David: "Remember then what you received and heard; keep that, and repent. If you will not awake, I will come like a thief, and you will not know at what hour I will come upon you" (3:3). Similarly, the assurances given to the Old Testament prophets of a "remnant" in Israel who remain faithful to the covenant are echoed in Revelation 3:4. The letter to Philadelphia draws on language from Haggai, Ezra and Nehemiah concerning the period of Israel's return from exile. At that time too, the returning exiles had "but little power," yet God assured them that they possessed his authority to accomplish his work on earth in the face of their enemies. Significantly, the post-exilic Jews were entrusted with the task of rebuilding the Temple and the city of Jerusalem, just as Philadelphia is assured "He who conquers, I will make him a pillar in the temple of my God; never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem" (3:12). Finally, Laodicea corresponds to Pharisaic Judaism in the first century, which we find Jesus constantly remonstrating against: the lukewarm people who were blind to the coming of the Lord, poor and naked, while vaunting their riches and spiritual self-sufficiency. As a final note, it should also be noted that this last diagnosis can rather easily be applied to the state of the Church in America and Europe today as well. And this is not accidental, for as with all Scripture, Scripture is written, not as a mere archeological artifact about first century Christian communities, but "for our benefit" as St. Paul says. If we behave like the Church at Laodicea, we shall face what that Church faced. But if we heed the merciful call of Jesus, we shall just as surely find his mercy if we "be zealous and repent" (3:19)." Catholic Scripture Study - Revelation Lesson 2 copyright www.catholicexchange.com |