Apocalipse 2
Kenneth Wuest · Citado em PreceptAustin
Apocalipse 2
Wuest writes that "The word assembly is a good one-word translation of ekklesia." John Walvoord has a helpful discussion of ekklesia - This word translated church or assembly is found in at least four important meanings in the New Testament. It is used (1) to mean an assembly of people. In this sense it has no special theological meaning. It can refer to Israel as a gathered people in the wilderness (Acts 7:38) or a regular assembly of citizens (Acts 19:39) or a group of people gathered for religious worship (Heb. 2:12). (2) The same word is used for an assembly of Christians in a local church (Acts 8:1, 8:3; 11:22, 26) and in the plural for a group of such churches (1Cor. 16:19; Gal. 1:2). Each assembly or church has a local gathering composed of professed Christians. That all in the assembly are not necessarily true believers is clear from the messages to the seven churches of Asia (Rev 2:1-29; Rev 3:1-22). (3) Ecclesia is also used of the total of professing Christians without reference to locality and is practically parallel in this sense to Christendom (Acts 12:1; Ro 16:16; 1Cor. 15:9; Gal. 1:13; Rev. 2:1-29, Rev 3:1-22; etc.). The same word is used (4) of the body of Christ, composed of those baptized by the Holy Spirit into the church (1Cor. 12:13). Ecclesia used in this connection becomes a technical word referring to the saints of this age. (Borrow The Millennial Kingdom on page 224) (See also his article Revelation 2: The Letters To Ephesus, Smyrna, Pergamos, And Thyatira) Ekklesia in the Revelation - Rev. 1:4; Rev. 1:11; Rev. 1:20; Rev. 2:1; Rev. 2:7; Rev. 2:8; Rev. 2:11; Rev. 2:12; Rev. 2:17; Rev. 2:18; Rev. 2:23; Rev. 2:29; Rev. 3:1; Rev. 3:6; Rev. 3:7; Rev. 3:13; Rev. 3:14; Rev. 3:22; Rev. 22:16 = “I, Jesus, have sent My angel to testify to you these things for the churches." NOTE THE STRANGE ABSENCE OF THE WORD EKKLESIA IN Revelation 4-20 WHICH EVEN HAS NO ALLUSION TO THE CHURCH! Holds (2902)(krateo from kratos = strength) has basic meaning to be strong or possess power and then means to take hold of, to grasp, to hold fast. Krateo is used most often in the sense of “take hold of forcibly” as when Pharisees wanted to “take hold of” Jesus (Mt 21:46; Mark 12:12). Krateō can also mean “hold fast” with the idea of being loyal to or closely united with someone or something. The Pharisees were admonished for holding fast to the traditions of the elders (Mark 7:3ff.), while Christians are encouraged to hold to the traditions of Christianity (2 Th 2:15). Hold fast (seize)(2902)(krateo) has the basic meaning of to be strong or possess power and thus means to take hold of, grasp, hold fast. Krateo is used most often in the sense of “take hold of forcibly” as when Pharisees wanted to “take hold of” Jesus (Mt 21:46; Mark 12:12). In the present context Krateō means to “hold fast” with the idea of being loyal to a person, in this case Christ. The Pharisees were admonished for holding the traditions of the elders (Mark 7:3ff.), while Christians are encouraged to hold to the traditions of Christianity (2 Th 2:15) See also note below on Rev 2:25. Heb 4:14+ Therefore, since we have a Great High Priest Who has passed through the heavens (cf Heb 6:19, 20+), Jesus the Son of God, let us hold fast (krateo in present tense - continually hold fast) our confession. (NOTE: What will help us today to "hold fast our confession" as did the saints at Pergamum? In context it behooves us to frequently be recalling to mind the truth that Jesus is our Great High Priest, that He has gone on before us into our eternal home and that He is seated at the right hand of the Throne of God, continually interceding for us! Ro 8:34+, Heb 7:25+). Krateo is a KEY WORD in Revelation 2 because it is used 5 times in this chapter (out of a total of 48x/46v in NT) - Mt. 9:25; Mt. 12:11; Mt. 14:3; Mt. 18:28; Mt. 21:46; Mt. 22:6; Mt. 26:4; Mt. 26:48; Mt. 26:50; Mt. 26:55; Mt. 26:57; Mt. 28:9; Mk. 1:31; Mk. 3:21; Mk. 5:41; Mk. 6:17; Mk. 7:3; Mk. 7:4; Mk. 7:8; Mk. 9:10; Mk. 9:27; Mk. 12:12; Mk. 14:1; Mk. 14:44; Mk. 14:46; Mk. 14:49; Mk. 14:51; Lk. 8:54; Lk. 24:16; Jn. 20:23; Acts 2:24; Acts 3:11; Acts 24:6; Acts 27:13; Col. 2:19; 2 Th 2:15; Heb. 4:14; Heb. 6:18; Rev. 2:1; Rev. 2:13; Rev. 2:14; Rev. 2:15; Rev. 2:25; Rev. 3:11; Rev. 7:1; Rev. 20:2 Lehman Strauss on the meaning of the 7 churches - First, each letter has a primary association, having a local and direct bearing upon the church to which it was written. We must not fail to see this. Certainly the letters were intended to be meaningful and helpful to those Christians in each church who first received the message. Each letter was a measuring rod by which each church could know its standing in the sight of the risen Lord. Secondly, each letter has a personal application. In addition to being historical and local as regards an assembly in each city named, the message to each applies to every individual Christian. To each church Christ says, “He that hath an ear, let him hear what the Spirit saith unto the churches” (Rev 2:7, 11, 17, 29; 3:6, 13, 22). It should also be noted that even though Christ addresses each church as a whole, the message to overcome is addressed to the individual (Rev 2:7, 11, 17, 26; 3:5, 12, 21). Thirdly, each church individually, and the seven churches combined, set forth prophetic anticipation. I see in them seven ages or stages in the life of the Church on earth, commencing with Pentecost and concluding with the Rapture. R. H. Clayton wrote: “It can be no mere coincidence that these Epistles do set out the salient characteristics of the Church through the centuries, and no one can deny that they are presented in historic sequence.” When John wrote he probably did not see that each epistle contained an announcement of the future, any more than did David when he wrote Psalm 22. Nevertheless there is a prophetic picture of seven periods of the Church’s history on earth. For myself, I do not doubt for one moment that a prophetic foreview of the entire Church dispensation was in the mind of our Lord when He dictated the letters to John. My personal study of church history brings me to this conclusion. (Borrow The Book of the Revelation: Outlined Studies) RIGHT, RIGHT HAND - from Dictionary of Biblical Imagery (online) (ADDENDUM: Right Hand in Scripture - 126x/122v Gen. 24:49; Gen. 48:13; Gen. 48:14; Gen. 48:17; Gen. 48:18; Exod. 14:22; Exod. 14:29; Exod. 15:6; Exod. 15:12; Lev. 8:23; Lev. 8:24; Lev. 14:14; Lev. 14:17; Lev. 14:25; Lev. 14:28; Num. 22:26; Deut. 33:2; Jos. 23:6; Jdg. 5:26; Jdg. 16:29; 2 Sam. 16:6; 2 Sam. 20:9; 1 Chr. 6:39; 1 Chr. 12:2; Neh. 8:4; Job 30:12; Job 40:14; Ps. 16:8; Ps. 16:11; Ps. 17:7; Ps. 18:35; Ps. 20:6; Ps. 21:8; Ps. 26:10; Ps. 44:3; Ps. 45:4; Ps. 45:9; Ps. 48:10; Ps. 60:5; Ps. 63:8; Ps. 73:23; Ps. 74:11; Ps. 77:10; Ps. 78:54; Ps. 80:15; Ps. 80:17; Ps. 89:13; Ps. 89:25; Ps. 89:42; Ps. 91:7; Ps. 98:1; Ps. 108:6; Ps. 109:6; Ps. 109:31; Ps. 110:1; Ps. 110:5; Ps. 118:15; Ps. 118:16; Ps. 121:5; Ps. 137:5; Ps. 138:7; Ps. 139:10; Ps. 144:8; Ps. 144:11; Prov. 3:16; Prov. 27:16; Cant. 2:6; Cant. 8:3; Isa. 9:20; Isa. 41:10; Isa. 41:13; Isa. 44:20; Isa. 45:1; Isa. 48:13; Isa. 62:8; Isa. 63:12; Jer. 22:24; Lam. 2:3; Lam. 2:4; Ezek. 21:22; Ezek. 39:3; Dan. 12:7; Hab. 2:16; Zech. 3:1; Zech. 12:6; Matt. 5:30; Matt. 6:3; Matt. 22:44; Matt. 26:64; Matt. 27:29; Mk. 12:36; Mk. 14:62; Mk. 16:19; Lk. 6:6; Lk. 20:42; Lk. 22:69; Acts 2:25; Acts 2:33; Acts 2:34; Acts 3:7; Acts 5:31; Acts 7:55; Acts 7:56; Rom. 8:34; 2 Co. 6:7; Gal. 2:9; Eph. 1:20; Col. 3:1; Heb. 1:3; Heb. 1:13; Heb. 8:1; Heb. 10:12; Heb. 12:2; 1 Pet. 3:22; Rev. 1:16; Rev. 1:17; Rev. 1:20; Rev. 2:1; Rev. 5:1; Rev. 5:7; Rev. 10:5; Rev. 13:16 The predominance of right-handedness provided a ready basis for metaphors and geographic perspective in the Ancient Near East. Geographically, a natural orientation toward the Eastern sunrise put south on the right. In social concourse, oaths and agreements were affirmed with the right hand (Gen 14:22; Ezek 17:18; Dan 12:7), expressions of fellowship were sealed with a right-handed handshake (Ezra 10:19), and giving and receiving were done with the right hand (Ps 26:10; Gal 2:9). All of this provides ready imagery whenever particular emphasis, distinct identification or full and energetic participation of a biblical protagonist is intended. Particularly instructive is the instance of the consecration of Aaron and his sons to the priesthood. In recounting this event the narrator takes great pains to prepare the reader for the climactic portion of the ceremony—the symbolic seal of ordination. The blood of the sacrificial ram for ordination is placed on the right earlobe, right thumb and big toe of the right foot of the new priests (Lev 8:23–24). By this action each is reminded of his solemn duty to hear and obey God’s Word, undertake his holy work and walk in his ways. Similar emphases may be found in the ritual for cleansing of the leper (Lev 14:14–18, 25–29). The right hand is the preferred one in patriarchal blessings (Gen 48:17–20); solemn oaths are made via the uplifted right hand (Is 62:8; Rev 10:5–7); and the risen Christ is portrayed as holding seven stars (the “angels” of the seven churches) in his right hand, before placing his right hand of comfort on the awe-struck, prostrate John (Rev 1:16–17). The right hand is used particularly as a synecdoche to emphasize God’s person and actions. God’s right hand is said to be “filled with righteousness” (Ps 48:10) and effective might (Ps 80:15–16; 89:13). With his right hand he delivered Israel out of Egypt (note Ex 15:6, 12, where the right-hand motif forms an important stitching device) and brought them into the land of promise (Ps 44:1–3). God is a saving God (Ps 2:6; 98:1) who judges his foes (Hab 2:16) and delivers trusting believers from theirs (Ps 17:7). Accordingly, believers can find in God a source of omnipresent help and strength (Ps 139:10; Is 41:10), for in him they can expect present security (Ps 10:8), protection (Ps 121:5; 138:7), sustenance (Ps 18:35; 63:8; 73:23) and joyous victory (Ps 18:15–16) as well as the hope of eternal pleasures (Ps 16:11). To be at the right side is to be identified as being in the special place of honor (1 Kings 2:19; Ps 45:9). Thus the full participation of the risen Christ in God’s honor and glory is emphasized by his being at God’s right hand (Acts 2:33–34; Heb 1:3). From there he will return to judge the world, welcoming believers to blessings on his right while assigning the wicked to the left (Mt 25:31–46). This last text, Matthew 25:31–46, forms part of a well-attested right hand/left hand motif emphasizing completeness or totality, often with concentration on a fixed goal. Citizens of Nineveh “cannot tell their right hand from their left” and thus are totally spiritually ignorant (Jon 4:11 NIV), whereas godly wisdom offers long life in the right hand, riches and honor in the left (Prov 3:16). The wise person chooses the right path (Gen 24:49; Eccles 10:2) and thus avoids such spiritual dangers as idolatry (Deut 28:14; Josh 23:6–8) and lawlessness (Deut 17:8–12). Above all, godly individuals, and especially spiritual leaders, are to let their lives be ruled by God’s Word, not deviating toward the right or toward the left, so that they may enjoy proper success (Deut 5:32; 17:18–20; Josh 1:6–9). See also HAND; LEFT, LEFT-HANDED; SOUTH. QUESTION - What was Jesus’ message to the church in Ephesus in Revelation? ANSWER - Revelation 2 begins a series of brief letters to seven churches that existed during the apostle John’s time in Asia Minor (modern-day Turkey). Each of these messages includes information apropos to each church, and from these messages we can draw lessons applicable to our own lives today. The first letter is to the church in Ephesus. Ephesus was a city on the western coast of Asia Minor, near the mouth of the Cayster River. The city was famous for its temple of Diana (or Artemis, Acts 19:27), and pilgrims came to Ephesus from all over the Mediterranean world to worship the goddess. The first thing to note in this letter to the Ephesian church is that the message is from the Lord Jesus Christ: “To the angel [or messenger] of the church in Ephesus . . .” (Revelation 2:1). This is not John’s message to the Ephesian believers; it is a message from the Lord, the One “who holds the seven stars in his right hand and walks among the seven golden lampstands.” The lampstands are the churches themselves, set as lights in a dark world; the stars are the pastors of the churches, held in God’s hand. Jesus affirms the Ephesians’ positive actions: “I know your deeds, your hard work and your perseverance. I know that you cannot tolerate wicked men, that you have tested those who claim to be apostles but are not, and have found them false. You have persevered and have endured hardships for my name, and have not grown weary” (Revelation 2:2-3). The Ephesian church was a hard-working group of believers full of fortitude. Also to their credit, they were gate-keepers of the truth and did not compromise with evildoers, and they showed patient endurance in bearing up under hardship. However, Jesus also notes their shortcoming: “Yet I hold this against you: You have forsaken your first love” (Revelation 2:4). They were hard-working, but they no longer had the same passion for Christ as when they first believed. Their work was no longer motivated by love. Jesus called the Ephesians to repent: “Remember the height from which you have fallen! Repent and do the things you did at first” (Revelation 2:5). In this case, the corrective was to remember the heights of their former love, repent (change their mind about their current status), and return to their previous way of doing things. It was time for revival in the church. Jesus warns His church of impending judgment if they did not repent: “I will come to you and remove your lampstand from its place” (Revelation 2:5b). In other words, their punishment would be the disbanding or destruction of the Ephesian church. The light in Ephesus would go out. Jesus adds another commendation concerning doctrinal purity: “But you have this in your favor: You hate the practices of the Nicolaitans, which I also hate” (Revelation 2:6). We don’t know much about the Nicolaitans and their doctrine, except that it was heretical. Irenaeus, an early church father in Lyons (modern-day France), wrote that the Nicolaitans promoted fornication and a compromising position on eating food sacrificed to idols, leading many into an unrestrained, carnal lifestyle. Jesus then promises a blessing to those who heed the word: “He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God” (Revelation 2:7). The “tree of life” and the “paradise of God” refer to the new heavens and new earth, discussed in Revelation 21–22. Those who conquer, or the “overcomers,” are simply believers (1 John 5:4-5). The Ephesian believers could look forward to the future glory of eternity with the Lord. Like the Ephesian church, we can easily fall prey to a cold, mechanical observance of religion. Like the Ephesians, many tend to focus solely on doctrinal purity and hard work, to the exclusion of true love for Christ. As this letter shows, no amount of zeal for the truth or moral rectitude can replace a heart full of love for Jesus (see John 14:21, 23; 1 Corinthians 16:22).Gotquestions.org REPETITION OF THE PHRASE "SAYS THIS" = "TADE LEGEI" Says this - Literally the Greek reads "These things says" Says this could be accurately paraphrased "“this is the solemn pronouncement of” (NET) Greek = “These things says [the One] …” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2–3 [Rev. 2:1; Rev. 2:8; Rev. 2:12; Rev. 2:18; Rev. 3:1; Rev. 3:7; Rev. 3:14]. “The pronoun (tade) is used to add solemnity to the prophetic utterance that follows.…In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance. Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression (because) the expression This is the solemn pronouncement of reflects an OT idiom. The Septuagint (Lxx) has the same Greek phrase (τάδε λέγει, tade legei) about 350 times, with nearly 320 of them having “the LORD” (Heb יהוה, Yahweh) as subject. That the author of Revelation would use such an expression seven times with the risen Christ as the speaker may well imply something of Christ’s sovereignty and deity. Cf. also Acts 21:11 in which the Holy Spirit is the speaker of this expression. (NET Note - Bolding added) EDITORIAL COMMENT - "TADE LEGEI" is used over 350 times in the Septuagint (Lxx) - here are a few representative uses which are as noted above usually are from the LORD Himself and begin "Thus says the LORD (or "Lord God" or "LORD of hosts")" - Amos 1:6; Amos 1:9; Amos 1:11; Amos 1:13; Amos 2:1; Amos 2:4; Amos 2:6; Amos 3:11; Amos 3:12; Amos 5:3; Amos 5:4; Amos 5:16; Amos 7:11; Amos 7:17; Mic. 2:3; Mic. 3:5; Obad. 1:1; Nah. 1:12; Hag. 1:2; Hag. 1:5 = "Now therefore, thus says the LORD of hosts, “Consider your ways!"; Hag. 1:7; Hag. 1:9; Hag. 2:6; Hag. 2:11; Zech. 1:3; Zech. 1:4; Zech. 1:14; Zech. 1:16; Zech. 1:17; JESUS' PATTERN TO ALL HIS CHURCHES TO “To the angel of the church in…” FROM "The One...says this..." CONTENTS "I know..." COMMENDATION "I am pleased about this..." CONCERN "I have this against you..." CORRECTION "Repent..." CALL TO ACTION "He who has an ear, let him hear..." COMPENSATION "To him who overcomes..."
Apocalipse 2
Wuest has an interesting comment that the literal meaning of "to throw through" means “to riddle one with accusations.” (cf Rev 12:9) Diabolos - Matt. 4:1; Matt. 4:5; Matt. 4:8; Matt. 4:11; Matt. 13:39; Matt. 25:41; Lk. 4:2; Lk. 4:3; Lk. 4:6; Lk. 4:13; Lk. 8:12; Jn. 6:70; Jn. 8:44; Jn. 13:2; Acts 10:38; Acts 13:10; Eph. 4:27; Eph. 6:11; 1 Tim. 3:6; 1 Tim. 3:7; 1 Tim. 3:fp11; 2 Tim. 2:26; 2 Tim. 3:3; Tit. 2:3; Heb. 2:14; Jas. 4:7; 1 Pet. 5:8; 1 Jn. 3:8; 1 Jn. 3:10; Jude 1:9; Rev. 2:10; Rev. 12:9; Rev. 12:12; Rev. 20:2; Rev. 20:10 Faithful (4103)(pistos from peitho = to persuade - induce one by words to believe, have confidence) is something or someone who is worthy of faith or keeps promises and is applied to God, humans, His Word, etc Pistos means dependable (worthy of reliance or trust), trustworthy, steadfast, unswerving. Webster says that "Faithful" means firm in adherence to whatever one owes allegiance and implies unswerving adherence to a person or thing or to the oath or promise by which a tie was contracted." Pistos in the Revelation - Rev. 1:5; Rev. 2:10; Rev. 2:13; Rev. 3:14; Rev. 17:14; Rev. 19:11; Rev. 21:5; Rev. 22:6 Behold (idou) is an interjection which serves to(1) prompt or arouse the reader's attention (introducing something new or unusual), (2) to mark a strong emphasis ("Indeed!" Lk 13:16) and (3) to call the reader to pay close attention (very similar to #1) so that one will listen, remember or consider. As