Posts Tagged With: cultural accommodation

Revelation 22: Come, Lord Jesus!

Here we are at the end.  The last chapter of the New Testament.  My last post on a reading.  I will post once more tomorrow in an effort to wrap things up.

Today’s chapter couldn’t be a better end.  It really shouldn’t be a surprise that the greatest Author of all ended His book in such a fitting way.  This is a great ending to Revelation and a great ending to the New Testament.

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John takes us back to where he started.  Back at the beginning of the book Jesus called on the seven churches of Asia Minor to decide which way they would go.  Would they become so enculturated that they compromised all that was distinctive about Jesus?  Or would they stand out as different people who serve a different Lord, even if it did mean persecution as a result?  Today, Jesus calls on his audience one more time to make that same decision:

God’s blessings on those who wash their clothes, so that they may have the right to eat from the tree of life and may enter the city by its gates.  But the dogs, the sorcerers, the fornicators, the murderers, the idolaters, and everyone who loves to invent lies — they will all be outside. (22:14-15)

Lest, we think Jesus speaks with indifference, we are also reminded of the immense love of God that wants all to come into His city:

The spirit and the bride say, “Come!”  and let anyone who hears say, “Come!” Let the thirsty come; let anyone who wants the water of life take it freely. (22:17)

Revelation has taken us from where we are, facing the many manifestations of evil that surround us, to a place of hope that life will soon be different.  Life is held in God’s hands as the true King all all things, still Revelation has never taken away our freedom.  We, the saints, must decide who we will be in this world.

And it is true.  Whether it was Jesus preaching from the Mount or defending himself before Pilate.  Whether we stood with the crowds in Jerusalem on Pentecost as Peter preached the first sermon of the church.  Whether it was the teachings of Paul, James, or John.  The point was always the same: We must decide.  Who will we be?

The grace of the Lord Jesus be with you all. (22:21)

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Revelation 14: Living with End-Time Vision

The conflict in John’s visions lets up for a moment, and now things are about to get loud!

John has a new vision, this time of the Lamb and the 144,00 marked on their foreheads for rescue and reward.  Standing on Mount Zion in the ideal city of God safely away from the pressing of the grapes of God’s wrath outside of the city (14:20).  So the praise erupts.  A thunderous, cascade of harps and a new song just for the moment.

Who wouldn’t want to be a part of this scene?  How does one ensure he will be there (14:4-5)?

  • Avoid sexual immorality
  • Follow the example of Jesus aggressively
  • Be ready to suffer and sacrifice
  • Speak with utter truth and purity

These qualities would have been especially poignant for the original recipients of this book.  Life in the Roman Empire where they were being progressively pushed towards life-and-death decisions made them daily have to determine whether they were willing to remain unspotted like the 144,000 of this vision (maybe recent Christian martyrs like Antipas who had been faithful unto death, 2:14?).  A little lie about their beliefs could save them some harassment.  Avoiding oppression through participation in the religious cults of the Empire and the trade guilds (unions) of their towns would also place them into sexually immoral situations, for sure.  Were they ready to follow Jesus’ example of holiness even to the point of sacrifice?

Many of us are not in the same immediate threat of physical harm and economic marginalization because of our faith.  But the pull to engage in a culture that is far too sexual and dishonest is still very real.  One can stand out too much in business and culture.  One can be too religious, right?  The call to faithfulness is one we need to hear too.

Begin with the end in mind

Begin with the end in mind

Maybe it helps to think like the second angel mentioned in this chapter:

Babylon the Great has fallen!  She has fallen! (14:8)

Remembering that apocalyptic literature is stated in code, Babylon is certainly a reference to Rome.  As Babylon was the immoral and barbarous nemesis of the people of God in the last part of the Old Testament, likewise Rome is to the nascent Church.  The trouble is that Rome had not fallen.  In fact, when John is writing this Rome is a great height of power.  She still has the ability to make her mark on these Christians (14:9) and to kill.

Maybe the point is that to live faithfully in the midst of hard times requires end-time vision.  We must remain focused on how things end, not how they are right now.  We must bear in mind where each of the forks in the road leads in the end, not what they look like right now.  The Rome of our lives have fallen.  They are fading away.  The Lamb will win in the end.  A new city is coming where the harvest is gathered in for abundant living (14:14-16).  That was certainly one of the reasons for this whole book: the give end-time vision to a persecuted people so as to strengthen their resistance.  Often, we need that encouragement too.

What stood out to you?

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Revelation 2: Balancing “In” And “Not Of” The World

Live in the world, but do not become like the world.  That is the calling of a Christian, and a formulation we have probably all heard all of our lives.  (Did you know that phrase is not actually in the Bible?  The concept certainly is.)  We are called to be involved in the lives of non-Christians, not a detached group that vilifies, hates, and avoids those not like us.  We are called to shape the culture in which we live for the sake of Christ.  At the same time we are called to remain unspotted from the filth of this world.  We are not to become so like our non-Christian neighbors that we are shaped by their culture.

That is a challenging balance to maintain!

In Revelation 2-3, John addresses the seven churches of Asia, each in turn, in what are most like little “letters” to each.  A common theme running throughout these interesting sections is the way in which each church has interacted with the pagan, sinful culture in which they live.  Life in the first-century Roman Empire required one to worship the pagan gods and the Emperor.  Most of the publicly available meat came from sacrifices offered to pagan gods.  Business required a person to be a part of a trade guild (like a union) that had a patron god.  Public life was immensely immoral, especially sexually immoral.  Like any large economy, it was important to turn a buck, one way or another.  How do you live as a follower of Christ in such an environment?

Remember, the recipients of Revelation were persecuted Christians, targeted because they were identifiably different from their neighbors.  An easy way to avoid that persecution, though, is to lessen the degree to which you stand out as different.  A little cultural accommodation never killed anyone, right?  Maybe it might even keep you alive to share the gospel another day.  Jesus, who is in their midst (1:12), has seen their lives and has a message for each, usually focused on the way that church has chosen to live in their non-Christian society.

For ease of discussion I am including a chart that places each of the seven churches (and two other groups) on a continuum according to how they chose to interact with their culture (click on the graphic to enlarge and print from this PDF).  As you read through the “letters” to the seven churches, see if you can tell why I have placed them where I have.

There was a group in the churches of Asia Minor who were extreme accommodationists.  The Nicolaitans seemed to believe (like the Gnostics) that a Christian showed his superior spiritual strength by engaging in all the sinful practices of pagan life but without that affecting his soul.  The followers of “Balaam” (2:14) and “Jezebel” (2:20) — surely, two code names — were likely Nicolaitans.  It appears that this sort of thinking had been influential to various degrees in the churches of Thyatira and Pergamum.  The Laodiceans had developed the same sort of arrogance those in their city had who have become rich and self-sufficient (3:17).  Given that the Christians in Sardis were not suffering any persecution at all, it would appear they had chosen not to stand out from society in any great way.  Jesus scolds these churches for their compromise of doctrine, purity, and zeal.

At the other extreme would have been Christians who were on guard against this sort of cultural accommodation to such a degree that they isolated themselves from society, becoming judgmental and unwelcoming to outsiders.  While immensely pure, they also lacked the love for others that God so desired His people to have.  The Pharisees (literally the “set-apart ones”) would have the best known example of this mentality, though they were not Christians.  Of the seven churches of Asia Minor, the church in Ephesus was most known for this lack of love, and thus Jesus highlighted this compromise of attitude (2:4).

Only the churches at Smyrna and Philadelphia escape any criticism at all from Jesus.  These centrist churches seemed to recognize their role as shapers of culture and were doing so admirably, even if that did mean that both of them would have to sacrifice their own comfort to do so.

Of course, this same continuum can be used to describe churches at any time in history and any place on the globe.  God’s kingdom in always an alternative community, different from the cultural norm.  He calls us to be the “kingdom of priests” (1:6) who stand in the gap as mediators with one hand on God and one hand in the world.

What do you think?

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