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NASB | Revelation 2:8 ¶ "And to the angel of the church in Smyrna write: ¶ The first and the last, who was dead, and has come to life, says this: |
AMPLIFIED 2015 | Revelation 2:8 ¶ "And to the angel (divine messenger) of the church in Smyrna write: "These are the words of the First and the Last [absolute Deity, the Son of God] who died and came to life [again]: [Is 44:6] |
Bible Question:
I would like to know some opinions on the letter to the church in Smyrna. Thanks Aaron |
Bible Answer: Aaron, Some help. "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 |