Home » Posts tagged 'obedience'
Tag Archives: obedience
Looking for a Blessing (Part 2)
To better clarify the issue of whether one can “keep the words” of a prophetic book, it should be remembered that God expected Israel to obey the words of his prophets. The conviction that someone can respond, either in obedience or disobedience, to a vision, visual act (e.g., gestures), or visual message is continued in the Gospels and the preaching of the early church. Even though the Apostle Peter clearly spent some time “wondering about the meaning of the vision” (Acts 10:17) of the sheet with unclean animals (Acts 10:9-16), he knew beyond a shadow of a doubt that it had a meaning and it was obvious to him before the end of the episode that the vision meant, “God has shown me that I should not call any man impure or unclean” (Acts 10:28b). What did Peter do to “keep the words” of the vision he received at Joppa? He went into the home of the unsaved gentile, Cornelius (Acts 10:28).
Just as a person might need help with the meaning of a non-visionary text (e.g., the eunuch in Acts 8:30b-31 required help in understanding the meaning of a text), so at times people need assistance in the interpretation of visionary texts (notice the interpretations given in Dan. 7:15-17; Rev. 7:13-14). To embrace Luther’s skeptical ideas about the meaning of John’s book, “no one knows what that is, to say nothing of keeping it,” is to put yourself on a path where you might even question whether parables can be responded to. Jesus seems to have thought that people in his audience could either obey or disobey the meaning of a parable.
What I am suggesting (contrary to the heirs of the early Luther) is that visions and images have their own grammar and lexicon with which one interprets their meanings, and following that interpretation, one can better understand the blessings that come from keeping such prophetic ideas. The blessing that John promises in this “blessing heptad” will vary depending on the content of the individual images. In light of the phantasmagory [I have been waiting for weeks to use that word] that characterizes John’s prophecy, it is not a superficial or quick task to responsibly interpret the visual content of Revelation.
I have personally chosen to accept the divine perspective on blessings offered at the beginning of Revelation; specifically, there is no blessing for me if I merely hear the words given through John. In order to receive the blessing, I myself must also “take to heart what is written in the words of this prophecy” (Rev. 1:3). Consequently, I cannot go along with the idea that Revelation is so bewildering that all I can hope to learn from it is “who wins in the end.” To state the obvious, there is a correlation between the amount of the “words of this prophecy” that can be understood and the amount of the blessings that can be given based upon “keeping the words of this prophecy.”
As we contemplate the details of biblical study and hermeneutics, John’s prophecy makes it clear that there are truths of God and values of the kingdom that believers must “keep,” whether they are stated in the Greek imperative mood or in colorful and high-decibel visions.
WHEN IS LOVE NOT ENOUGH?
Who knows why some believers in Thyatira thought that being loving toward others is enough to please God; perhaps they had only heard of the 2nd Great Commandment and not realized that there is a prior one that requires even more, namely a deeply rooted devotion to God (Matt. 22:34-39). In any case, some of the believers in this congregation addressed by the prophet John clearly assumed that all would be well with them spiritually as long as they possessed love and faith and practiced good deeds. The lopsided theology of the congregation at Thyatira was characterized by their obedience to the 2nd Commandment but their egregious disobedience to the 1st Commandment. As Jesus of Nazareth made plain, loving one’s neighbor is not at the top of God’s list. And Jesus, like every other Jew, clearly knew that one could not keep the 1st Commandment by merely fulfilling the 2nd Commandment. A group of Christians at Thyatira, like some of their North America Christian descendants, seem to have forgotten that the deep and total devotion to God depicted by Moses in Deut. 6:5, the famous Shema, stands as Jesus’ 1st and Greatest Commandment.
In light of all the struggles these 7 congregations of Roman Asia were undergoing in relationship to their surrounding culture, why in the world would Christ complain about and threaten a congregation that had such commendable love and faith and service in its resume? After all, Jesus’ own evaluation of Thyatira was, “I know your deeds, your love and faith, your service and perseverance, and that you are now doing more than you did at first” (Rev. 2:19). Jesus’ later anger at this congregation in Thyatira was the result of a gifted woman’s formidable influence in the congregation. Based upon the fragmentary evidence available from the letter itself (Rev. 2:18-29), this unnamed woman assumed a prophetic ministry and allowed herself and her followers to stray from 1st Commandment devotion and loyalty to God. This influential woman, whom John compares to Jezebel, was guilty of syncretism that compromised 1st Commandment loyalty by leading God’s people into idolatry and spiritual unfaithfulness. In order to fit into the culture more easily she and her followers were willing to participate in the world of idolatry rather than give themselves totally to the one true God.
Although this woman Jezebel and her followers are part of a congregation with an otherwise fantastic resume, this congregation allows her to promote what Christ labels as “Satan’s deep secrets” (Rev. 2:24). This Satanic heresy in the congregation had apparently not even had a negative impact on its “success” since the congregation at Thyatira was continuing in its growth. This group of Christians, according to Jesus, was “now doing more than they had done at first” (Rev. 2:19b). Since the circumstances of this congregation seems to have been known to “all the congregations” of Roman Asia (Rev. 2:23), it would be no surprise to learn that this congregation’s ministry team might have been the envy of all Asia Minor.
While this church’s successes in the areas of love, faith, and service were enough to satisfy itself, it was about to encounter the “fiery-eyed” Messiah (Rev. 2:18) and his message to this church that I am “against you” (Rev. 2:20). Regardless of this church’s future behavior and response to Christ, they would certainly leave this encounter learning afresh from the Messiah the importance of the 1st Great Commandment.
To be sure, many American congregations have also been seduced by American Civil Religion to believe that love, faith, and good deeds are paramount to the life of a Christian, even though in reality by themselves these virtues are not enough for the followers of God and Jesus Christ. This crippling distortion of acceptable congregational life seems to thrive in North American churches. After all, what contemporary minister would not love to lead a congregation that possessed “love, faith, service, and perseverance” (Rev. 2:19a). The troubling question is whether many of these ministers would be willing to subvert the status quo of American Christianity by elevating “you shall have no other gods before Me” (Deut. 5:7) on the list of frequent sermon topics?
