WRITERS4SG_MAGAZINE_001_JAN_2016

Writers4SG-JANUARY EDITION -001 January 3, 2016 [email protected]=page 5-19* Leisure=page 1-2* Archive=page 4* Events=page 3* Life Series=page 22-23* Music= 24-25* News=page 20-21* Comics=page 26* MEDIA: VIDEO/ AUDIO AVAILABLE A publication to assist and aid Christian Small-Groups

Leisure Page 001 -W4SG presents-Cooking with the Espinoza’s by Kim Espinoza questions/ comments [email protected] New Year’s Resolution Tofu Quiche We all know how we come up with New Year’s resolutions to lose-weight, eat better, become healthier, Yadda-Yadda-Yadda! Well here is a recipe that will help you keep those promises and tastes good too the whole family, trust me I tested it on my kids! It is a very healthy protein rich Tofu (bean-curd) Quiche.Tofu Quiche  1 deep dish frozen pie crust (prepare according to instructions-usually involves putting a barrier down on crust then putting dry beans on top and pre-baking)  1 container of semi-firm tofu  1/2 cup shredded cheese (your favorite)  coarsely chopped veggies (any will do, use your faves)*I like mushrooms, spinach, green onion…pretty much EVERYTHING!  salt, pepper, and any other spices you like (be creative)*be careful not to over-salt!  *For people that don’t like to be “too veggie,” add some cubes chicken, sausage, or bacon if you wish  1 pie will feed 8 (or 4 in my house) ������ Fresh fruit, potatoes, and/or Danishes would be a good complimentMix all ingredients together in a bowl then add to pre-baked pie crust and bake in pre-heated oven@400 degrees for about30 minutes (or until golden brown)Let stand till cool enough to serve……ENJOY and have a very Happy New Year in 2016! ~Food for Thought~ “For I know the plans I have for you,” says the Lord. “They are plans for good and not for disaster, to give you a future and a hope. In those days when you pray, I will listen. If you look for me in earnest, you will find me when you seek me.” Jeremiah 29:11-13

Leisure Page 002 Kim’s Retreats for everyoneHere’s some more at Redwood Christian Camp in the Santa Cruz Mtns as well:http://www.redwoodchristianpark.com/?page_id=207 (women)http://www.redwoodchristianpark.com/?page_id=348 (men)More at Mount Hermon in Santa Cruz Mountains also:http://www.mounthermon.org/eventsLeft: Santa Cruz Mountain Redwoods/ Top: Redwood Christian Park Middle: Mt. Hermon/ Bottom: Lake Hume

Events Page 003 WRITERS4SG-Events Calendar for 01/03/16 to 01/17/16JAN 03 SUNDAY GO to Church! Upper Room Fellowship of Jesus Christ/ 10:00amJAN 04 MONDAY St.Paul’s Lutheran in Tracy, CA/ 8:00,10:30am and 6:30pm CCMA-Neighborhood Church in Fremont, CA/ 9:00,10:30amJAN 05 TUESDAY Upper Room Ministries/ 12:00 (lunch) Berkeley, CA / UC Berkeley StaffJAN 06 WEDNESDAY and friends, small group weekly luncheons/ info at [email protected] SW-Small Group/ 6:30 pm/ Tracy ,CA /Ephesian’s Study/ info atJAN 07 THURSDAY [email protected] 08 FRIDAY Home Small Group/ Newark, CA/ 6:30 pm “Book of Ruth Study”/ info atJAN 09 SATURDAY [email protected] /JAN 10 SUNDAY Upper Room Small Group/ 8:00pm/ American Canyon, CA/ info at [email protected] /JAN 11 MONDAYJAN 12 TUESDAY GO to Church! Upper Room Fellowship of Jesus Christ/ 10:00amJAN 13 WEDNESDAY St.Paul’s Lutheran in Tracy, CA/ 8:00,10:30am and 6:30pm CCMA-Neighborhood Church in Fremont, CA/ 9:00,10:30am Upper Room Ministries/ 12:00 (lunch) Berkeley, CA / UC Berkeley Staff and friends, small group weekly luncheons/ info at [email protected] SW-Small Group/ 6:30 pm/ Tracy ,CA /Ephesian’s Study/ info atJAN 14 THURSDAY [email protected] Home Small Group/ Newark, CA/ 6:30 pm “Book of Ruth Study”/ info at [email protected] 15 FRIDAY New Years Day _Upper Room Small Group/ 8:00pm/ American Canyon, CA/ info at [email protected] 16 SATURDAYJAN 17 SUNDAY GO to Church! Upper Room Fellowship of Jesus Christ/ 10:00am St.Paul’s Lutheran in Tracy, CA/ 8:00,10:30am and 6:30pm CCMA-Neighborhood Church in Fremont, CA/ 9:00,10:30amInterested in Hosting Your Own Small Group?? Are you feeling that the small group you are in isn’t rightfor you?? Then start your own! We are here to support YOU! Writers4SG- stands for “Writers for (4) SmallGroups.” If you need curriculum help that is free of charge, ideas on group building activities, and a place topost your needs; we got you covered! Contact us at [email protected] Study Web-Pages: at 8:00 pm weeknights join Prophetic Bible Study at www.pbstudy.org Prayer in Berkeley! You are asked to join the Prayer & Word line from the “Upper Room Ministries” Daily prayers at 7:00 am PST call 866-740-1260/ access code: 4106717# God Bless! Meet and greet other fellow Christians in Prayer. It is completely free! Private Prayer/ Confession Line 24/7 Anytime-Toll Free-ALWAYS ANONYMOUS! 1-844-PRAY724 (800-844-9724)

Archive Page 004 Small Group Studies Library (Studies taken from the WRITERS4SG- Archive) Instructions:1. Choose the Study Guide that you wish to use-2. Hover over the PRINT, AUDIO, and VIDEO buttons for the media you are choosing-3. Follow the instruction box (CTRL+CLICK to link) when you hover over the button you want to select-4. Download and print textual guides (or read softly), download and view or listen to video and audio associated with the study-5. Use the Medias how you wish to accomplish your lesson plan- Video Sermons and Lessons are now here. (Praise God!)# Study Guide Title PRINT VIDEO AUDIO001 May’s Life Series Study- “Compelled by Love”002 WHO DO YOU, SAY I AM? Luke Study Series/ part 25 (Jesus questions his disciples concerning faith)003 COUNTER-INTUITIVE! Luke Study Series/ part 26 (Jesus’ Transfiguration & message from God)004 JOY IN THE JOURNEY! Luke Study Series/ part 27 (Jesus sends his disciples on a mission)005 THE GOOD SAMARITAN Luke Study Series/ part 28 (An in-depth view of the parable in its true context)006 Prophetic Bible Study/ Introduction (01) YouTube*007 Prophetic Bible Study/ Did we exist before we were born? (02) YouTube*008 Prophetic Bible Study/ Morning Stars, Sons of God and Heyle (03) YouTube*009 Prophetic Bible Study/ The 1st Day of Creation (04) YouTube*010 Biblical Event Series: “Moses and the Burning Bush”011 Biblical Event Series: “The Perseverance of Nehemiah and the Wall of Jerusalem”012 Biblical Event Series: “Elijah and the Challenge at Mount Carmel”

Cover Story Page 005Idolatry and the 7 Churches of Asia… Idolatry and the 7 Churches of Asia… by Mark J. Brindle Introduction: Among the Ten Commandments found in the Old Testament, Exodus 20:1-17, it is understood by scholars that the first 5 commandments concern man’s civility with God and the last 5 concern man’s civility with his fellow man. Given by God to the Exodus Leader and Prophet Moses on Mt. Sinai; these commandments were the Law that hath been consigned by God that man may live in unity with HIM. What does this event have to do with letters written to churches in Roman Asia-Minor a millennia after the Exodus in the first century C.E.? Everything! Intrinsically the first two commandments are the ones that bear witness when one studies the “7 letters to the 7 churches of Asia,” or better known as the, “7 churches of the Apocalypse,” found in chapters 2-3 in the Book of Revelation. It is there that we find collaboratively logical reasoning for the letters to be requested by Jesus to John of Patmos. This message, via a visionary dream to act as messenger for Jesus’ laments toApocalypse depicted in Christian Orthodox traditional fresco scenes in Osogovo each of the 7 churches individual Guardian Monastery, Republic of Macedonia Angels, albeit that their communities in Roman Asia-Minor may be saved, once again.Exodus 20 begins with God reminding Moses and the Israelites just who he is, chapter 20 verse 1 begins with, “thenGod spoke all these words…” Verse 2, “I am the Lord your God who brought you out of Egypt, out of the house ofslavery.” This preamble leads to the first two commandments that are of the most concern to Jesus; as He relays hismessage to John of Patmos, who will deliver to the 7 churches in question… Commandment Number One, found in Chapter 20 verse 3, “You must have no other gods before me.” Commandment Number Two, found in Chapter 20 verse 4-6 (affixed with a warning), “4 Do not make an idol for yourself—no form whatsoever—of anything in the sky above or on the earth below or in the waters under the earth. 5 Do not bow down to them or worship them, because I, the Lord your God, am a passionate (jealous) God. I punish children for their parents’ sins even to the third and fourth generations of those who hate me. 6 But I am loyal and gracious to the thousandth generation of those who love me and keep my commandments.”Exodus does not meet the common theological itinerary normally associated with the Book of Revelation andreasoning for the letters to the 7 churches. However, it is the underlying foundation to understanding the historicityand why the letters were written to the Christians who lived in the Roman Community of Asia-Minor (modern dayTurkey) during the first and second century CE. A critique or praise witness logically returns foundationally back tothese two commandments concerning the messages written to the 7 churches thereof.

Cover Story Page 006The messages are given to an Apostle John of the island Patmos (about 100 miles southwest of the Port of Ephesus).As you will see that it is not an understood fact that this is the same Disciple John (Son of Zebedee) who isacknowledged as composing a Gospel and Epistles in the New Testament as well. Evidence makes a compelling casethat many Biblical Scholars agree now that “Revelation,” was not composed by the same John (we will research thisfurther later in this document).In the vision, Jesus dictates letters to the seven churches of Roman Asia-Minor that are relevant to the issues of eachchurch. These mini-epistles (letters) can subsequently be understood and have been interpreted otherwise in thecontext of any day in an age, or from antiquity to today. Further, there are different ways to understand the letters tothe 7 churches that are accepted by the Christian tradition. They can be interpreted as relating to each of thechurches in a universal communal terms of the age (1-2 Century C.E.), or as some who fall among the chasm betweenProtestantism and Catholicism, a view which requires a depiction for the life of the church at different points duringits long history from the past through to the future beyond even today. As for myself and our research in thisdocument concerning the letters to the 7 churches; I choose not to placate the latter of the last two listed optionswhich involves disambiguating contentious tradition understandings. Instead we will for the sake of clarity follow amore evidentiary path of histography by a methodology called “the historical theory.” This application is where wewill view these letters in the context of the era and use similar analogous events for comparison by applying first andsecond century technologies concerning the subsequent issues of the messages purpose. Prophecy need not alwayslament the future to become said prophecy, all trials become prophetic history that our Heavenly Father (God) grantsunto us His wisdom to our forethought of learning thereof.The Johannine Community of Roman Asia-Minor.Biblical scholars today have an actual cataloged identification concerningancient Roman Asia-Minor and its indigenous Christian population areas; theJohannine community. A constant that we all have learned in theologicalstudy is that religious groups have often had trouble getting along with eachother, whether they belong to the same tradition or different ones. Theancient Johannine Community was no different, and even today its recordedhistography is used as a tool of instruction when studying the complexitiesof interreligious squabbles.This term the Johannine Community describes a network of churcheslocated in Roman Asia Minor. This community probably included Christianswho had migrated to this territory from Palestine after the destruction ofJerusalem in 70 C.E. Reasoning compelling this is found in the Gospel ofJohn, whereas materiel has been discovered that would have been writtenor used by earlier Palestinian Christians; when debating the teachings ofearly Christianity. Further unto this, it is agreed by Biblical scholars that 13th Century mural depicting John ofthese New Testament works were produced in the Johannine community of Patmos with Jesus and the 7 lampstandsRoman Asia-Minor. Thus, if said Johannine documents are compared to the recordings of Messianic Judaism sectswhich are under a far more conservative Jewish approach, these recordings that prevail Mosaic Law as dominativeare more commonly found as being scribed in Judea. This difference in tradition linguistic prose substantiates theevidence found that a division occurred during the Roman religious leadership dismantling after the Jewish Wars.Biblical Scholars concur that all religions or traditions became disenfranchised to the Roman State, given theirbenevolence or not by gratuity. Understandably, after a large internal Roman Civil War under Nero, multiple smallJewish insurrections, and then being compounded by the first of two large Israelite revolutions; the RomanLeadership under Emperor Vespasian had little patience anymore for puppet religious rulers, such as they hadbefore with the Jewish Kings (Herod).This forced sub-division by the Romans actually played to the hand of the early Christians. Scattered, the Christian

Cover Story Page 007Community grew exponentially in the gentile Pauline areas of Macedonian and the Johannine Community in RomanAsia-Minor combined, by immigration as well as by missionary’s service (i.e. Apostle Paul, Barnabus, Timothy, etc.)Though the early Christian Community in Jerusalem still survived under Apostle Peter’s tutelage, the JewishCommunity was in a state of fracture after Rome destroyed Jerusalem in 70 CE. A small migration to the Roman Asia-Minor areas by early Christians started to happen upon the Romans tightening their grasp on religious tradition inJudea.These new immigrants included Christians who had been the followers of John the Baptist. It is this group of theearly Christians who Biblical Scholars agree were responsible for the production of 4 separate New Testamentdocuments; the Gospel of John and the 3 epistles known as 1 John, 2 John, and 3 John. Together, those booksdescribe the trial and tribulations of how a particular section of the Johannine Community dealt with religioustensions during the last few decades of the first century C.E. This group’s connection to John the Baptist envelopedthe early Christian academics and scribes, since their teacher was commonly understood as Jesus’s predecessor bythe early scholars and apostles of Alexandria during that era.However, Roman Asia-Minor was not the land of “Milk and Honey,” for the early Christian sects of Jesus followerseither. There is a recording in the Gospel of John about how people were being “put out” of the synagogues forconfessing Jesus to be the Messiah as found in John 9:22, John 12:42, John 16:2. In this happenstance, research wasconcluded with the discovery of local Jews adding a curse against Christians in their synagogue liturgies, anddeclaring them “separatists.” Thus displacing the Messianic Christian sect of Judaism from the synagogue worshipareas. One must always remind oneself of the context in time during this era (first and second century CE) and therelationship of Christianity still being a religious sect of Judaism. The early Christians went to the synagogue andworshipped just as Jesus had, and the Christian’s were not the only fringe Judaic sect at that time that did so. Judaismcontained hundreds of distinct sects that succumbed to discrimination just as the early Christian’s had.Yet still, some Biblical scholars claim that the relations between Jewish and Christian communities were actually quiteclose at this time. This theory is due to communal unity by the indigenous peoples nationalism formed by living underRoman occupation. Whereas, other scholars propose that such tensions might have resulted from members of theJohannine Christian community choosing to return to the synagogues; possibly prompting the production of theepistle to the Hebrews as well. This sentiment is also found in a circumstance in 1 John 2:18-25 which involved thedeparture of community members who returned to the religious certainty of the synagogue rather than remaining inthe more fledgling community of gentile believers in Jesus Christ. Aptly this occurrence can be the result of theinexperienced early Christian leadership, which had many hierarchical struggles with other Christian communities.This becomes evidenced by an entire community of followers rejection for a church leader named Diotrephes, who“loved to be first,” as found in 3 John 1:9-10. A man described as suffering of arrogance (of which is a form ofIdolatry).With any tensions the Johannine community might have faced, the Gospel of John presents Jesus as praying for unityamong his followers as found in John 17; in which Jesus is insisting that they love one another as he had loved them.This same visage is conveyed also in John 13:34-35. Upon this “new commandment” that are recorded in theJohannine epistles, 1 John 3:11-4:12; and 2 John 1:5, a concern becomes realized that internal cohesion among theChristians was a must for this community’s survival through-out the first and second century during the RomanOccupations. It is in this context that the “7 churches of Asia,” found in the book of Revelation had survived. John ofPatmos knew these churches were the Christian sanctuaries of the Johannine community. However, he understoodthat for most of these churches to achieve this goal of survival they were judged by Jesus Christ for bargaining withLucifer (Satan) himself, by homogenizing Roman pagan cult practice into Jesus’ teachings. This era reality reveals tous a sense that it was not just an territorial issue with the existing Jewish aristocracy that dominated the scene, sincethe Johannine community experienced problems in other religious matters as well.It is recorded in many early Johannine community era documents that Christians felt a un-ease when the RomanCenturions who proclaimed that all constituents needed to worship the emperor Domitian as “Lord and God” during

Cover Story Page 008his reign from 81 to 96 C.E. This un-ease sentiment is also resonant in the recordings by Origen of Alexandria’s thirdcentury works as well. The community’s response to this is depicted also in John 20:28 via the blessings given byfollowing Christ with faith alone. Scholars’ reason that upon this event is where John of Patmos first becamesummoned and ordered by Christ to be the messenger to the churches. Albeit also that the early Christian leadershipat that time had quite the concern, due to some gentile Christian teachers who apparently had encouragedassimilation with the world by their constituents. These gentile Christian apologists were seeking to avoid sufferingby teaching that Jesus Christ himself did not suffer; yet had instead been only a spiritual being on earth and not aflesh-and-blood human being. Subsequently, this belief was contrary to all the teachings and as found in 1 John 4:1-3,thus were considered heresy by the Johannine apostolic orthodoxy. It is this idolatry that John of Patmos witnessedand was summoned via a vision to act as a messenger with a warning. These idolatrous events are distinctly whereplacation of the first 2 commandments of the Ten Commandments can be witnessed, and are recorded in eradocuments as well (Roman Imperial Decrees). This is the context of time that the Johannine community thrived inand which John of Patmos lived; during the first century C.E.Who was “John of Patmos?”Among the New Testament books, the book of “Revelation” is one ofthe few that declares explicitly who the name of the author of thework is, “John of Patmos,” as deliberated in Revelation 1:9. So youthought this would be the easy part of our research then? Sorry! Thatis because the problem then is raised by the question, which John?Historically, apocalyptic works in antiquity are often recordedpseudonymously under the guise of an alternate author portrayinganother person, and in some cases, supplementing that individual’sability to predict current and future events effectively. Contention israised at the possibility that Revelation was written by someonepretending to be John the apostle, because of its entrenched dogmaby teachings over the millennia. These teachings are divided bytradition perplexities and not by the clarity found in historicity andera documentation. Historically, John of Patmos predicted the events 14th Century Tapestry portraying John of Patmos’sof Rome’s Civil War under Nero’s reign and Roman Emperor vision of Jesus giving him the messages to the 7Vespasian’s destruction of Jerusalem during the first century of the churchesJohannine Christian community’s evolution. Further, his recordedvision sustains the existence and divergence of the prior super-powers of Assyria, Babylon, and Persia. The fortitudeof his recordings are backed by secular era (Roman) documents that contain post-Revelation chronological eventsthat concur, which adds evidence to Revelation’s historical authenticity.Metaphorically, his vision recording contains many of the same ensigns from the apocalyptic sections found in theOld Testament book of Daniel. An example of this is Revelation 17:11-13, “Verse 11-The beast which was and is not,is himself also an eighth and is one of the seven, and he goes to destruction. Verse 12-\"The ten horns which you saware ten kings who have not yet received a kingdom, but they receive authority as kings with the beast for one hour.Verse 13- \"These have one purpose, and they give their power and authority to the beast.” Now compare to Daniel7:24, Verse 24- “The ten horns are ten kings who will come from this kingdom. After them another king will arise,different from the earlier ones; he will subdue three kings.”Symbolically, the beasts represent geographical areas, whereas the horns represent nations and rulers in the Biblesapocalyptical literature. From these recordings we can theorize that the man, “John of Patmos,” was educated in theTorah scrolls and had a knowledge of the book of Daniel. For if he did not have said knowledge, these visions wouldmean nothing to him. It is this fact that separates him from other common Christians. Jesus Christ’s followers werefor the most part as he was as a man; a Jew. However, not all Jews had the knowledge of the Torah Scrolls. In firstcentury Roman Asia-Minor, a good Jew knew the 10 commandments, knew the Sabbath rituals, and received

Cover Story Page 009information contained in the prophet scrolls from the teachers at the synagogue, during discussions analogous tocommunity issues (just as a pastor’s sermon today can elicit scripture to modern life). With this understanding ofusage concerning the Torah scrolls, it is highly unlikely that a common Jewish constituent would be versed inapocalyptic scripture, since the last thing a synagogue teacher would do is tractate passages that the Romanauthority would have found as subversive in nature. Thus, this is evidentiary that John of Patmos was educated in theTorah scrolls and their content; but was he the John who was one of the 12 disciples? This is where there is ambiguityin defining the real author of Revelation and Biblical scholars are now embracing the ideal that this is a different Johnall together.Entomological research has found that linguistically the book of Revelation is written in much poorer Greek than theGospel or any of the epistles of John which are recorded in the New Testament. It can also be found by comparisonto other works that the author of Revelation actually spells the name Jerusalem in Greek differently than the authorwho wrote the Gospel’s and epistles of John that are recorded in the Bible. With this understanding of conflictinglinguistical styles, it becomes extremely unlikely that the same person wrote all of these books.Biblical scholars and Theologians contend then authorship of Revelation as being recorded by “John the seer” or“John of Patmos,” albeit to distinguish him from the purported author of the John Gospel and epistles. Interestingly,the Gospel of John and epistles do not name their author or authors as Revelation does. Biblical Scholars andHistorians contend that the titlement in the books of the Bible being described as the Gospel of John or John epistles,initially had debut in the second and third century manuscripts from Alexandria, which are well beyond theunderstood time of original authorship. Further they decree that in such a case, the author of the recorded workcould have been someone more like a final editor working with various source materials. However, the shared styleand terminology indicates that if these books are not by the same author, then they must be by authors who werepart of a community that shared certain traditions and emphases. Thus, the Johannine community where all theseworks (John Gospel, epistles, and Revelation) are agreed to by scholars to have been produced. The book ofRevelation is not the only book of the Bible where authorship is in contention. Of course it is all God breathed wordand that is what counts in the end. Unless upon discovery of any definitive display of authorship, it is at this timecurrently impossible to distinctly identify the author for the book of Revelation. However, this research in authorshipis not a futile act, since upon review its discoveries in evidence will assist in the contextual depiction of the messagesto the churches thereof.The historical theory behind the 7 letters to the 7 Churches of Asia.The book of Revelation as we have found from the entomological research conducted, was written in a much poorerGreek style language then the much more linguistically authoritative works of the Gospel of John and his subsequentepistles. This raises validity to the question if Revelation was dispersed as a complete work as we review today, orwere the mini-epistles (letters) to the 7 Churches actually sent separately to the Stars-Guardian Angels and/ or theChurch Leaders in the Johannine community? Since the linguistical entomology lacks the refinement found in theJohn Gospel, the work either was scribed by a novice writer or it did not make it to a “proof or editing” stage that washandled internally by early religious scholars.This means that Revelation was likely recorded by a common scribe, lacking the legal training and credentials of aprofessional scribe. This type of scribe was in common use and could be readily found in any marketplace to write orrecord messages at a price and further penitence paid for delivery to a subject(s) as well. An ancient form ofWestern-Union style “snail-mail.” These types of scribes could be used anonymously and secretively. Whereas amessage that a legal scribe produced would cost more financially and could be possibly relayed to a Roman authoritywith delivery to a recipient, due to the fact that the professional scribes used Roman logistics in their enclave.Further evidence of this secretive “snail-mail” approach is found by the way the vision of John of Patmos pronouncesthat these messages were sent “via spiritually” to the Guardian Angels of each Church and upon their receipt atrumpet sounded.

Cover Story Page 010 16th Century French Basilica Wall Mural depicting the 7 Churches (Cities) and Angels of Revelation chapters 2-3This belief has been challenged over the millennia by Biblical scholars who acquiesce to the fact that real “Angels”do not contain the ability to perform the idolatrous acts that are the critiques found in the mini-epistles (letters)addressed to the 7 Churches in question. Thus, clarity is found in historical study and theory concerning literarycommencements which inquire to person(s) or groups as found in the Bible. A prime example of this are the PaulineEpistles (Ephesians, Corinthians, etc.). Therefore, in Revelation where Biblical scholars condemn the spiritualtransient approach of the letters dispersement, due to an Angel’s inability to perform blasphemous acts, then theyhave to succumb to the more holistic “snail-mail” type approach of personal delivery by “market-place” scribes tosend the messages to the 7 churches.This is the historical theory for the preservation of Revelation, based on the creation of other Johannine communitydocuments that became portions of the New Testament. The reality in the historicity, thus separates the impetus onhow these 7 messages were sent (spiritually / human messenger) or received by the separate churches. Further, thisreality adds credence to the theory that these min-epistles (letters) were actually separate correspondences sent tothe 7 churches by messenger(s) who recorded the vision from John of Patmos. Logically all the churches did notneed to hear the critiques of the other churches, less create more dissention then unification among the Johanninecommunity.Within the context of the first century when these mini-epistles (letters) were produced, one must account that theywould have been viewed by the Roman authority as subversive and would have warranted death if apprehendedwith such literature. It makes sense then to use a common “street market” scribe to record; who in turn would havea cohort deliver such short messages (usually orally to recipients), negating possible Roman discovery.

Cover Story Page 011In a method such as this to send messages, it makes sense that the messages be short in length, and carry the samebasic style of design for each message to assist with easy memory recollection, just as they are found in Revelationwith these 7 attributes:  Greetings for each of the seven churches  Descriptive title for Jesus, who is dictating the letters to the seven churches  Short Insights into the life of the seven churches  Criticisms as necessary for individual churches  Warnings and instructions to each of the seven churches  Final exhortations  Promises and assurancesOn average, about 207 words a message. Not long at all and easily memorized when broken up into similar sectionsfor each individual message, again just as the mini-epistles (letters) in Revelation are recorded for dissemination tothe Johannine community. This in turn acclimates why Ephesus was first on the list. It is all about first centuryefficient and simple message transmittal. Delivery would come about by the easiest route of transmission for a firstcentury “snail mail” messenger as well. Ephesus was the closest port to the isle of Patmos and the first in aprogression of the Johannine community churches following the trade route highways (which archeological remainsand evidence of these highways-roads still exist today).This progression would be the quickest way to get to all 7 Churches. A messenger would begin his journey by arrivingfrom Patmos isle at the Port of Ephesus (1.) and then traveling north to Smyrna (2.), then to Pergamum (3.), then turnsoutheast to Thyatira (4.), south to Sardis (5.), then to Philadelphia (6.), then ending the journey in Laodicea (7.) wasthe first century established trade route to follow. This nub-shaped trade route beginning in Ephesus was needed toreach the interior cities of Johannine community from the coastal cities, due to the difficulty and dangers traversingthe Caucasus mountain range that divided the coast from its fertile central valley regions. When one reads Revelationand the letters to the 7 churches, it is in this exact same trade route pattern beginning with Ephesus that thechurches messages are recorded in Revelation: 1. Ephesus (Revelation 2:1-7) - the church that had forsaken its first love (2:4) 2. Smyrna (Revelation 2:8-11) - the church that would suffer persecution (2:10) 3. Pergamum (Revelation 2:12-17) - the church that needed to repent of allowing false teachers (2:16) 4. Thyatira (Revelation 2:18-29) - the church that had a false prophetess (2:20) 5. Sardis (Revelation 3:1-6) - the church that had fallen asleep and yet called itself awake (3:2) 6. Philadelphia (Revelation 3:7-13) - the church that had endured patiently (3:10) 7. Laodicea (Revelation 3:14-22) - the church that was lukewarm and insipid (to God) (3:16)The historical theory applies the similar means of how other Johannine community documents became New Testamentscripture to the book of Revelation, yet applies it within the logistics of the first century world that John of Patmos hadlived in. This theory contemplates that upon completion of the message delivery to all the 7 churches, the originalscribed document that was the complete edit (Revelation as we know it today) was still on the isle of Patmos underthe possession of John.Its full content was prophesied by him to his constituents and followers on Patmos outside of Roman sedition, while inexile. When conformation returned that the oral-messages made it to their recipients or possibly upon John’s death,the original (or a copy) was then sent to the Christian library in Alexandria by sea, for safe keeping with early Christianrecords (just as other Johannine documents). Thus, Revelation was sent in its original and less refined “market-place”common scribe style of Greek, since it was “God-Breathed” word. Thus, explaining its weaker Greek linguistics. Thisbeing unlike other works (Gospel of John, epistles) which had the ability to be refined internally before being sent toAlexandria, due to them being conceived by Johannine community scholars (John the Baptist followers), whereas Johnof Patmos did not have that academic luxury while in exile. It was by this very same method that most of the Gospelsand Epistles in the New Testament were saved and later reproduced into the New Testament.

Cover Story Page 012 Because, it was not until after the Roman Emperor Constantine in the fourth century 325 C.E. (nearly 300 years later) at the First Council of Nicaea where he had declared Christianity as a Roman state religion; that documents and records began to be kept in Rome. Alexandria, Egypt up till then (4rth century) was the Biblical scholarly hub of Christianity and its earliest documents. By viewing the emphasis we have found through research into the historical theory, the mini-epistles (letters) to the 7 churches content was considered subversive to the first century Roman authority. From that we can deduct the reasoning for the letters as being warnings of the idolatry by homogenizing Roman pagan cult practice into Jesus’ teachings, as we had discussed earlier (paragraph 7, of section “The Community of Roman Asia Minor”). The sinful practice, portrayed differently by different churches in question, brings to the forefront the prophecy and its concerns for the first century Johannine community. These teachings not only have bearing then, but two millennia later to even today. However, with a historicity view, we look upon theRoman Emperor Nero/ ruled 54-68 C.E. teachings of Revelation by analogizing subjects in the context of the era and not upon futuristic emancipation of events thereof. With this outlook, thelessons learned from Revelation becomes the objective and doesn’t succumb to the subjective; that can so easily swayour chain of thought while reading apocalyptic scripture. With this understanding the importance now is in themessages to the 7 churches where the real lesson about idolatry is contained.What are the messages to the 7 Churches?One of the items noticed first upon reading the 7 messages is the interchangeable feature of the messages found inthe self-introduction of the divine speaker Jesus at the beginning of each individual letter. Though “we all” understandthat the message is from Jesus when we read the book in its entirety today, due to John of Patmos’s initial descriptionof his vision at the very beginning of Revelation, logically we know that is not how a first century believer would havereceived it. Historically the recipients would have not access to the book of Revelation in its entirety. Of this we haveknowledge due to the socio-anthropological research of this era in time. Through such ancient historians as Pliny theElder/ or his son (the younger), controversial Jewish historian Josephus, or even the early Christian AlexandrianPhilosopher Origen a picture of early Christian life among the gentile Roman occupation begins to emerge inunderstanding. Roman occupation may explain why the letters introduction of Jesus is different for each individualmessage. When we review, Jesus introduces himself with a different designation for each letter:The 7 different introductions of Jesus to the ChurchesEphesus - him who holds the seven stars in his right hand and walks Roman Emperor Vespasian/ ruled 69-79 C.E. among the seven golden lampstands (Rev 2:1)Smyrna - him who is the First and the Last, who died and came to life again (Rev 2:8)Pergamum -him who has the sharp, double-edged sword (Rev 2:12)Thyatira - the Son of God, whose eyes are like blazing fire and whose feet are like burnished bronze (Rev 2:18)Sardis - him who holds the seven spirits of God and the seven stars (Rev 3:1)Philadelphia -him who is holy and true, who holds the key of David. Whathe opens no one can shut, and what he shuts no one can open (Rev 3:7)Laodicea - the Amen, the faithful and true witness, the ruler of God's creation (Rev 3:14)

Cover Story Page 013The existence of separate introductions to each church provides evidence for the historical theory that the mini-epistles(letters) were sent individually to the churches. Being separate introductions further means they would have beenmore difficult to connect the 7 messages with each other if obtained by Roman authority if sent in text form. By thisadded security measure in the letters, one can see a protection put in place negating Roman or even conservativeJewish authoritative scrutiny. Further, orally transmitted messages would have sounded as prophetic sermons to theun-knowledgeable listener. This again brings to reason why the Roman authority would have scrutinized the messages,this had to be if they viewed them as subverting Roman practice. If you delivered the book of Revelation to the 7churches in its entirety, it literarily screamed subversion to many Roman laws. Thus, said contextual time era evidencesupports the intent that the letters concern was over idolatry among the church members, due to Roman practicesthat were contrary to Gods Law. This theoretical reasoning is backed by the fact the messages needed to have beensent un-decipherable by the Romans if intercepted.As you read and research Revelation, think of it at the context for the first century when produced. What washappening where, who was the authority, and most important of all; how did people communicate? The problem isthat the scholarly reader of today is not the typical reader of the Revelation or even the person for who the originalwork was intended for. Though Paul’s epistles addressed a wide range of issues, his audience was always clear untowho they were by definition; this cannot be said of Revelation. Essentially it contained 7 audiences. I it would havebeen the priests individually that read and dictated \"the words of each prophecy\" to each separate church aloud totheir congregations, if following the church norms of the time concerning prophecy received from an apostle (John ofPatmos). The rest of the book's recipients would hear only what concerned them. Today’s reader of Revelation mustlearn to read the book as if reading it for the first time and not interpret events in light of something they had extractedfrom the text during a prior reading. The first century congregations did not have that luxury which we have (copy ofthe entire book), so as to understand it as they did is to receive it in the same context as they did as well.It is in the individual mini-epistles (letters) that the moral and religious values concerning the book of Revelation aremost clearly defined. Clearly each of the messages contains promises to them who will join in the Kingdom of God. Allthe messages share the common theme for assurance of divine approval or vindication of some kind, and thesubsequent assurance for eternal life thereof. They are thus, like that of the self-designations found in the introductionsand are basically interchangeable amongst any of the individual messages to the 7 churches. However, it is in thecritiques to the various churches where there are things in each of the 7 messages that do speak to a particular socialsetting that concerns the congregation to which that message is primarily addressed to. However, not all the churchesreceived critiques, but all messages culminated into a warning of some type. It is these aspects of the 7 messages thatidentify and evident singularity and must now be viewed one by one to define the act of idolatry in question will bewitnessed as when concerning the commandments 1 and 2 of the 10.-Message to Ephesus-1To the angel of the church in Ephesus write: These things saith he that holdeth the seven stars in his right hand, hethat walketh in the midst of the seven golden candlesticks: 2I know thy works, and thy toil and patience, and thatthou canst not bear evil men, and didst try them that call themselves apostles, and they are not, and didst find themfalse; 3and thou hast patience and didst bear for my name's sake, and hast not grown weary. 4But I have this againstthee, that thou didst leave thy first love. 5Remember therefore whence thou art fallen, and repent and do the firstworks; or else I come to thee, and will move thy candlestick out of its place, except thou repent. 6But this thou hast,that thou hatest the works of the Nicolaitans, which I also hate. 7He that hath an ear, let him hear what the Spiritsaith to the churches. To him that overcometh, to him will I give to eat of the tree of life, which is in the Paradise ofGod.This is a critique to the church of Ephesus, which arrives in verse 4 when Jesus tells the Church that they have left (orlost) “their first love.” In this case, it refers to the excitement of loving, knowing, and following Jesus had drifted awayover time. Ephesus was, from a New Testament standpoint, the most important of the cities to which John of Patmoswrote. The apostle Paul came across there a group that had already believed in Jesus, however they were incomplete

Cover Story Page 014in understanding the Christian tradition. Such as only understanding the John the Baptist's repentant baptisms asfound in Acts 19:1-7. For 3 years Paul made Ephesus his home and base for evangelizing the entire Roman Asian-Minor province. Paul wrote his letter to \"the saints in Ephesus,\" described in Ephesians 1:2 and in other epistleswithout referencing a specific location, yet scholars believe it to be this same Johannine community as John ofPatmos was connected with. Possibly this letter, called \"Ephesians,\" was actually a circular letter to several of thesame congregations that were recipients of the 7 messages mentioned in Revelation. The Ephesus community whichwas acknowledged for its hard work, was critiqued for the same hard work as well. Just as bride who is forgottenafter marriage, the Ephesians love of Christ had dissipated to the point that duty to their work and obligation to thereligion overrides their love of Jesus. The sin was that the sacrament wasn’t to God, but to the system. Basically, theywere praising the church building and forgetting what the building was built for in the first place. This is a form ofidolatry. These very same works that Jesus mentions early in the message, depicts their mechanisms used against thepagan rituals endorsed by the Roman authority by bringing people into the body of Christ via the church. However, inthis pursuit to spread the word of Jesus, they became a servant of the mechanism more than a servant of God.Witnessed as - Commandment Number One, “You must have no other gods before me.”-Message to the Church in Smyrna-8And to the angel of the church in Smyrna write: These things saith the first and the last, who was dead, and livedagain : I know thy tribulation, and thy poverty (but thou art rich), and the blasphemy of them that say they areJews, and they art not, but are a synagogue of Satan. 10Fear not the things which thou art about to suffer: behold,the devil is about to cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days. Bethou faithful unto death, and I will give thee the crown of life. 11He that hath an ear, let him hear what the Spiritsaith to the churches. He that overcometh shall not be hurt of the second death.This is a warning to the church of Smyrna, “Fear not the things which thou art about to suffer: behold, the devil isabout to cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days. Be thou faithfulunto death, and I will give thee the crown of life.” The congregation at Smyrna, unlike the one at Ephesus, was facingpersecution, imprisonment and/ or even death. This circumstance grew a form of idolatry that was due to gentileChristians who had become \"Judaized,\" that is, who adopted Jewish ways in order to avoid persecution by theRomans. Judaism was an ancient religion, largely tolerated in Roman Asia-Minor, while Christianity being relativelynew, was regarded with suspicion by many Romans as an erratic and possibly subversive cult. Judaism may haveseemed to some Christians in Smyrna a tempting safe-haven to run to. This is a form of Idolatry. The heart of themessage was not so much \"repent,\" but yet that of “be faithful,” and not give in or bow down for the sake of theworld. Consequently, this Godly command reached even to the point of death. However, for this achievement theyreceived a promise, “I will give you the crown of life.” This matches promises for all those who \"overcome\" in each ofthe 7 messages as well. Jesus was warning the Smyrnian Christians not to give in or bow to alternate beliefs for thesake of comfort that could be found in the belief of Christ. Witnessed as – Commandment Number Two, “4 Do notmake an idol for yourself—no form whatsoever—of anything in the sky above or on the earth below or in the watersunder the earth. 5 Do not bow down to them or worship them, because I, the Lord your God, am a passionate(jealous) God. I punish children for their parents’ sins even to the third and fourth generations of those who hate me. 6But I am loyal and gracious to the thousandth generation of those who love me and keep my commandments.”-Message to the Church in Pergamum-12and to the angel of the church in Pergamum write: These things saith he that hath the sharp two-edged sword:13I know where thou dwellest, even where Satan's throne is; and thou holdest fast my name, and didst not denymy faith, even in the days of Antipas my witness, my faithful one, who was killed among you, where Satandwelleth. 14But I have a few things against thee, because thou hast there some that hold the teaching of Balaam,who taught Balak to cast a stumblingblock before the children of Israel, to eat things sacrificed to idols, and tocommit fornication. 15So hast thou also some that hold the teaching of the Nicolaitans in like manner. 16Repenttherefore; or else I come to thee quickly, and I will make war against them with the sword of my mouth.

Cover Story Page 01517He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh, to him will I giveof the hidden manna, and I will give him a white stone, and upon the stone a new name written, which no oneknoweth but he that receiveth it.This is a critique to the church in Pergamum. No-where else in these mini-epistles, besides possibly the letter toThyatira, are so many slanderous Biblical adaptations used (name-calling). These indictments are for the most partaimed at the teachers known as the Nicolaitans. The \"Nicolaitans\" were teachers who were urging compromise withRoman religious values in order to gain social acceptance and avoid economic disaster by indemnity with trade toother Roman Asian-Minor cities. Probably their arguments were similar to the arguments that the Apostle Paulencountered on his journeys to Corinth with such cultural insights as, \"everything is permissible\" as found in 1Corinthians 6:12; 10:23, and further denoted is, \"food for the stomach and the stomach for food\" as found in 1Corinthians 6:13. Paul had accepted such arguments in principle, but then emancipated them independently in such away as to negate the conclusions his opponents had drawn from them, for example see his quote in 1 Corinthians6:12, \"but not everything is beneficial.” This bylined the belief that everything was acceptable since we as Christiansunderstood that we were saved. Jesus’ reference to the Nicolaitans as being Balaamites such as the prophet Balaamin Numbers 22 and 24 is consistent with the ideals of a man who appeared to be a true prophet and refused to uttera curse against Israel, but in Numbers 31:16 and in later Jewish/ Christian tradition, he was blamed for Israel'sidolatry and immorality as described in Numbers 25. However, not everything spiritual was lost in Pergamum. Themessage also acknowledges that the congregation remained “true to my name” (Christ) and did not renounce “your”(the church members) faith in me, even in the days of Antipas, my faithful witness, who was put to death in your city.Antipas is otherwise unknown, but the fact that one martyr can be singled out indicates that martyrdom was not yeta common experience in the cities of Roman Asia-Minor. This is the first mentioning of an identifiable Christianmartyr in Asia, labeled here with a term \"faithful witness\" which was reserved elsewhere for only Jesus as found inRev 1:5; 3:14, because Antipas had followed in Jesus' footsteps.The Nicolaitans are idolaters and immoral. It is as simple as that. Notice that in the verbiage the threat is againstthem, not \"against you.\"(the angel) The angel presumably therefore represented the congregation as a whole andwas not implicated in the sins of the Nicolaitans as of that day. So there was still time for them to repent. Witness as -Commandment Number One, “You must have no other gods before me.”-Message to the Church in Thyatira-18And to the angel of the church in Thyatira write: These things saith the Son of God, who hath his eyes like aflame of fire, and his feet are like unto burnished brass: 19I know thy works, and thy love and faith and ministryand patience, and that thy last works are more than the first. 20But I have this against thee, that thou sufferest thewoman Jezebel, who calleth herself a prophetess; and she teacheth and seduceth my servants to commitfornication, and to eat things sacrificed to idols. 21And I gave her time that she should repent; and she willeth notto repent of her fornication. 22Behold, I cast her into a bed, and them that commit adultery with her into greattribulation, except they repent of her works. 23And I will kill her children with death; and all the churches shallknow that I am he that searcheth the reins and hearts: and I will give unto each one of you according to yourworks. 24But to you I say, to the rest that are in Thyatira, as many as have not this teaching, who know not thedeep things of Satan, as they are wont to say; I cast upon you none other burden. 25Nevertheless that which yehave, hold fast till I come. 26And he that overcometh, and he that keepeth my works unto the end, to him will Igive authority over the nations: 27and he shall rule them with a rod of iron, as the vessels of the potter are brokento shivers; as I also have received of my Father: 28and I will give him the morning star. 29He that hath an ear, lethim hear what the Spirit saith to the churches.This is a critique to the church of Thyatira in the matter of tolerance. The main criticism of the angel of church is thathe has tolerated something and/ or someone, which should not have been tolerated at all. Thyatira was a smaller citylocated further inland in the fertile Lycus River valley. Little is known of the community other than its relation to thecity-state Pergamum and that according to the book of Acts 16:14, the city was the home of Lydia, a \"dealer in purple

Cover Story Page 016a \"dealer in purple cloth\" and a \"worshiper of God\" whom Paul encountered in his travels at Philippi in Macedonia.This alternate reference further suggests the city's significance in connection with the dye industry, of which a verylucrative market throughout the B.C.E. and Common Era times respectfully. This connection also displays the relativefreedom and mobility for some of the women in Thyatira who were pursuing personal careers. With such littlearcheological evidence and knowledge of the city remaining, ironically the message to Thyatira is the longest of the 7messages in Revelation.The issue of the critique at Thyatira comparatively is the same as Pergamum, except that the false teaching is pointedon a single individual in this case. People being singled out by name is unique among the 7 mini-epistles (letters).Further denoting this happenstance is the singularly mentioning of the man Antipas from Pergamum, in verse Rev2:13, who was singled out for praise rather than scorn or condemnation. It is the jocular metaphor concerning thewomen mentioned as “Jezebel,” in verse Rev 2:20 that stands in judgement. Obviously this is not her real name, buta nickname comparing her to Israel's idolatrous queen found in 1 Kings 16:31; 21:25. This blatant rebuke reveals that,Jezebel is not a true prophetess in the eyes of the risen Jesus. There is no gender bias or reason to think that thebook of Revelation has anything against \"prophetesses,\" any more than against \"apostles\" or \"Jews.\" The issue isanalogous to those who claimed to be apostles at Ephesus (Rev 2:2) or just as the Jews at Smyrna (Rev 2:9). Theserebukes display the fact that Jezebel was simply a liar. While claiming to be a prophetess, she also was urging sexualimmorality and the eating of foods sacrificed to idols in a direct violation of the decree from the Christian JerusalemCouncil. Witness as – Commandment Number One, “You must have no other gods before me.”-Message to the Church in Sardis-1And to the angel of the church in Sardis write: These things saith he that hath the seven Spirits of God, and theseven stars: I know thy works, that thou hast a name that thou livest, and thou art dead. 2Be thou watchful, andestablish the things that remain, which were ready to die: for I have found no works of thine perfected before myGod. 3Remember therefore how thou hast received and didst hear; and keep it , and repent. If therefore thou shaltnot watch, I will come as a thief, and thou shalt not know what hour I will come upon thee. 4But thou hast a fewnames in Sardis that did not defile their garments: and they shall walk with me in white; for they are worthy. 5Hethat overcometh shall thus be arrayed in white garments; and I will in no wise blot his name out of the book of life,and I will confess his name before my Father, and before his angels. 6He that hath an ear, let him hear what theSpirit saith to the churches.This is a critique of the church of Sardis by Jesus’ grim indictment of the guardian angel of their congregation. Sardiswas situated almost directly south of Thyatira, in the direction of Smyrna and the sea. Its greatest days were behindit, but this once proud capital of the ancient kingdom known as Lydia was still under Roman rule and an importantcenter for the woolen industry. Immense expanses of archaeological remains include the city’s temple to Artemis, ahuge gymnasium and the remains of the largest synagogue yet found in the ancient world. This find suggests a Jewishcommunity possibly numbering in the thousands. Knowledge of Johannine community and the Jewish aristocracy atodds with each other in this city is known to have existed from Roman court secular documentation. However,historically the sole problem of the congregation in John of Patmos’s time was not with the Jews, Roman Empire, oreven false prophets as other cities had succumbed, but solely within itself. The critiques and warnings to the guardianangel make this abundantly clear.Jesus’ critique begins with a linguistic embellishment upon telling the angels congregation, “You are dead,” or a wayof saying \"you are spiritually asleep,“ followed with the command to, “WAKE UP!” This is a warning concerning thesin of lethargy. Further Jesus warns them as well to strengthen what remains and is about to die. This very call toawake, remember, obey and repent assumes that the real possibility of change exists for the church of Sardis.However, the subtle words that follow, “I have not found your deeds complete in the sight of my God,” aredeliberately understated, implying that the angel's works are unacceptable to God, and therefore he is a failure. Justas the words deciphered from the hand writing on the wall in Daniel 5:27, \"You have been weighed on the scales andfound wanting.” Sardis faces a serious threat in the fact that Jesus says that if they don’t wake up now and growand keep my commandments.”

Cover Story Page 017spiritually to their next step in maturity, they will not be prepared when he returns to earth for judgement. That isexactly what the metaphor “I will come like a thief” means. This angel, dead in faith or not, has the responsibility nowordered by God to strengthen what remains of the congregation and is about to die. Their lack of progressing inspiritual maturity is due to their own acceptance of personal complacency over the teachings of Christ. This is one ofthe very deadliest forms of Idolatry, since the enemy is within themselves. Witnessed as - Commandment NumberTwo (affixed with a warning), “4 Do not make an idol for yourself—no form whatsoever—of anything in the sky aboveor on the earth below or in the waters under the earth. 5 Do not bow down to them or worship them, because I, theLord your God, am a passionate (jealous) God. I punish children for their parents’ sins even to the third and fourthgenerations of those who hate me. 6 But I am loyal and gracious to the thousandth generation of those who love meand keep my commandments.”-Message to the Church in Philadelphia-7And to the angel of the church in Philadelphia write: These things saith he that is holy, he that is true, he thathath the key of David, he that openeth and none shall shut, and that shutteth and none openeth: 8I know thyworks (behold, I have set before thee a door opened, which none can shut), that thou hast a little power, and didstkeep my word, and didst not deny my name. 9Behold, I give of the synagogue of Satan, of them that say they areJews, and they are not, but do lie; behold, I will make them to come and worship before thy feet, and to know thatI have loved thee. 10Because thou didst keep the word of my patience, I also will keep thee from the hour of trial,that hour which is to come upon the whole world, to try them that dwell upon the earth. 11I come quickly: holdfast that which thou hast, that no one take thy crown. 12He that overcometh, I will make him a pillar in the templeof my God, and he shall go out thence no more: and I will write upon him the name of my God, and the name of thecity of my God, the new Jerusalem, which cometh down out of heaven from my God, and mine own new name.13He that hath an ear, let him hear what the Spirit saith to the churches.This message is unique in the sense that it is in only praise to the church of Philadelphia. Philadelphia was a city ofsome importance founded in the second century B.C.E. by Attalus, the Grecian king of the city-state Pergamum, inhonor of his predecessor, King Eumenes Philadelphus. The city was militarily strategic upon where it was situatedwithin a fertile river valley on the main road from Sardis to Laodicea, directly east of Smyrna. This location furtherpromoted trade as being a key crossroads on the trade highway system. The message to Philadelphia has alwayscaptured the imagination of Christians throughout the centuries, because no other message contains as manypromises. Jesus tells the angel of Philadelphia that he just as the gatekeeper of the king's palace in Jerusalem holdsthe key of David, so that what he opens no one can shut, and what he shuts no one can open as is found in Isaiah22:20-22. Jesus’ then places before the angel an open door. This presents the church at Philadelphia as a model forthe true church which Christ condones as an example to the others. However, the open door in the message toPhiladelphia is likely a display for a doorway into heaven or as Revelation puts it, the New Jerusalem. The open dooris simply a guarantee of salvation or eternal life, just as the promises to the \"overcomers\" in all other 7 mini-epistles(letters). This church displayed exactly what it took to not give into the Imperial Roman Pagan idolatrous ways andstill survive in the first century era. The church also in some circles of theological thought symbolizes the servantswho will be taken up to God in heaven, before his wrath is poured out on the earth in judgement. Thus, the church ofPhiladelphia represents a community living in eternal salvation in the same way that which Christians have alwaysunderstood the closing words of Psalm 23, \"…and I will dwell in the house of the LORD forever.\" Witness as -Commandment Number One, “You must have no other gods before me.” Simply by their upkeep of the GreatestCommandment, whereas they loved the Lord their God with all their heart, mind, and souls.-Message to the Church in Laodicea-14And to the angel of the church in Laodicea write: These things saith the Amen, the faithful and true witness, thebeginning of the creation of God: 15I know thy works, that thou art neither cold nor hot: I would thou wert cold orhot. 16So because thou art lukewarm, and neither hot nor cold, I will spew thee out of my mouth. 17Because thousayest, I am rich, and have gotten riches, and have need of nothing; and knowest not that thou art the wretched

Cover Story Page 018one and miserable and poor and blind and naked: 18I counsel thee to buy of me gold refined by fire, that thoumayest become rich; and white garments, that thou mayest clothe thyself, and that the shame of thy nakedness benot made manifest; and eyesalve to anoint thine eyes, that thou mayest see. 19As many as I love, I reprove andchasten: be zealous therefore, and repent. 20Behold, I stand at the door and knock: if any man hear my voice andopen the door, I will come in to him, and will sup with him, and he with me. 21He that overcometh, I will give tohim to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne. 22He thathath an ear, let him hear what the Spirit saith to the churches.This is a critique to the church of Laodicea about arrogance, a form of idolatry. This critique directed first to thechurch at Laodicea, is not only at the end of the trade route from Ephesus to the inland valley areas of Roman Asia-Minor, but also strategically placed near the end of the series of the mini-epistles (letters) as Jesus’ last appeal to anyin the Johannine community that had shut Him out. Laodicea was situated southeast of Philadelphia in the LycusRiver valley. Its congregation was the only one of the 7 churches, with the possible exception of Ephesus, to receivecommunications both from the apostle Paul and from John of Patmos. This congregation formed a cluster with twoother groups at Colossae and Hierapolis. Paul in the Colossians epistles speaks of his efforts involving the Laodiceans,\"for you and for those at Laodicea, and for all who have not met me personally\" as found in Colossians 2:1. He furthermentions his coworker Epaphras, who had brought the Christian message to the region in Colossians 1:7 andretorted, \"working hard for you and for those at Laodicea and Hierapolis\" as found in Colossians 4:13. Numerousgreetings are sent by Paul, \"to the brothers at Laodicea.” From this we learn that the letter to the Colossians waslikely intended for Laodicea as well. The critique by Jesus’ via the message from John of Patmos, is in a form of aninvitation. Opposite linguistically of the mini-epistle (letter) to the church of Philadelphia to who the door was leftopen. Laodicea door was closed and Jesus was knocking on it from the outside to get in; inviting the Laodicean churchto greet and let Him into their lives. This \"invitation\" is at the same time a severe indictment of a church that is self-sufficient, complacent and only marginally Christian. The message to Laodicea is that the congregation needs, for itsown sake, to face persecution so as to shatter its complacency in its beliefs how they are better somehow to othersin the Johannine community. This is arrogance and it is a sin of idolatry, when one (or a group) put themselves asintellectually above others to the point that they stand in judgement over them; by playing God and not followingGod. This was the church of Laodicea. Witness as - Commandment Number One, “You must have no other godsbefore me.”Epilogue- The Power of John of Patmos’s Prophecy in context and today:Through John of Patmos’s vision, we see in ourselves today what the first century Johannine community saw backthen. That is why we know it is God Breathed word and prophecy. It fits any age and any time. Just like God, thisprophecy was, is, and always will be. We now know with the historical theory methodology being applied toRevelation a fulfillment of a connection to the issues from the past in the first century is possible to be viewed in acontextual manner. This very evidence is backed by the disciple John, Apostle Paul, Luke, and Mark in correlationwith secular Roman documentation that backs the evidence presented as well for validity. As we have seen throughour research, it is Jesus who tells us what issues should be the most important of all concerning the theology of themessages. Researching and getting insight into the production of the letters, who read the letters, who delivered theletters, the route that the communications had taken, and how they were presented to their congregations; gives usthe better knowledge of the prophecy’s actual meaning by understanding the context of its terms in delivery. Thus,just as the first century constituents and congregations would have received and heard it.As witnessed in Mark 12:28 when asked, “What commandment is the foremost commandment of all?” Jesusanswered, “… ‘Love the Lord your God with all your heart, and with all your soul, and with all your mind, and with allyour strength.’ The second unto this is, ‘you shall love your neighbor as yourself.’”This is the Greatest Commandment, and it reminds us that all issues return back to the very first two commandmentsgiven to Moses on Mt. Sinai. Their importance is the impetus of the sin found in Idolatry. All sin in some manner orform returns to these two commandments and the first most notably.

Cover Story Page 019For nothing within the parallel of sin can be committed without putting something in the way before God. However,pointed indictment can appear above the layers of action traversing back to these two commandments and relatemore directly or pointedly. That is the case with what John of Patmos witnessed in the Johannine community and itsstruggles to survive in the pagan Roman authoritative enclave, by Christians adapting sinful practices to acclimatecommunal acceptance whether socially or economically in their home territories.All of us can relate to the issues in a manner just as they had, no matter the age or year. When the prophecy asviewed by the historical theory concerning the mini-epistles (letters) to the 7 churches, it becomes apparent that theprophecy is happening now, just as it was yesterday, and will continue tomorrow. To view Revelation in light as apretense to the end of ages negates the true understanding of the prophecy. This evidence was displayed byexplaining how we are not the typical reader of Revelation or even the person for who the original work wasintended for. Again, it is today’s reader of Revelation who must learn to read the book, as if reading it for the firsttime and not interpret events in light of something they had extracted from the text during a prior reading. The firstcentury congregations did not have that luxury that we have (a copy of the entire book), so as to understand it asthey did; is to receive it as they did as well. The foundational message is about God. It’s all about God, just as the restof the Bible is all about God. HE was, is, and always will be what scripture is about.That is the true power of prophecy as found in Revelation, apocalyptic, yes in some cases, but is the end, truly theend, or a new beginning. Only our heavenly father knows. As we have seen in the Revelation the mini-epistles(letters) do fit the personalities and shortcomings of our churches and Leaders (angels) of today. Christians today dis-enfranchise each other more than they do in their concession of secular disciplines and wants. When heldaccountable to our Christian values we often dilute the event by declaring the lack of validity in being judged onsomeone else’s terms. We then cry hypocrisy, less only a reverse judgement upon our part back at those who we aresupposed to serve, which is hypocrisy in its purest form. This happenstance is easily witnessed in the messages to the7 churches, some were better and some had serious issues, yet in the end Jesus spoke to them all in a loving manner,requesting they come to him for help. For over 2 thousand years people have gotten this very message from Jesus to“come to him for help” in Revelation and have been saved. The prophecy is all about being saved with a newbeginning together with our Heavenly Father God and not one of loss with the end of ages as we know it. It is in thiscircumstance where we see the true power of the prophecy that is Revelation. For if we view it as a precursor to theend of ages, we will not be prepared when Jesus, “comes like a thief” that we know not when. Because our sight willbe blinded by a focus on the end of ages and not on God, of which in the end… is Idolatry. Witness as -Commandment Number One, “You must have no other gods before me.” Amen!Scholars – Citations – References Barbara Aland, Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, and Bruce M. Metzger, ed. The Greek New Testament. Deutsche James F. McGrath Professor, Butler Bibelgesellschaft. University/ James F. McGrath is a professor in New Testament language Walter Bauer (1979). William F. Arndt, F. Wilbur Gingrich, and Frederick and literature at Butler University in W. Danker, ed. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. University of Chicago Press. Indianapolis. Revelation 1:11, 2:1, 8, 12, 18; 3:1, 7, 1 // 2:2-3, 9, 13, 19; 3:1, 8, 15-17 // Janene Keeth holds a M.A. in Christian 2:4-5, 10, 14-16, 20-25; 3:2-3, 9-11, 18-20 // 2:7, 10-11, 17, 26-28; 3:4-5, Education with a focus on Women's 12, 20-21.// 2:7, 11, 17, 29; 3:6, 13, 22 (nasv) Ministry from Dallas Theological Seminary. Unger's Bible Dictionary (Chicago: Moody Press, 1975), p924 Paul Anderson Professor, George Fox Scofield, W. I., The Scofield Study Bible (New York: Oxford University University/ Paul Anderson is professor Press, 1996) p1331 of biblical and Quaker studies at Larkin, C., The Seven Churches, Dispensational Truth, 1918 George Fox University. His most recent book is Riddles of the Fourth Gospel: Halley, H. H., Halley's Bible Handbook (Grand Rapids, MI: Zondervan, 1978), p668 An Introduction to John (2012) Branham, W. M., An Exposition of the Seven Church Ages (Jeffersonville, Indiana: Voice of God Recordings) 2005

W4SGWORLD W4SG- WORLD NEWS Page 020 NEWS Questions/Comments [email protected] Date-line: 01/03/2016The fine print…and the Iran deal CREDIT: TIMOTHY A. CLARY VIA GETTY IMAGES A team of U.N. sanctions monitors said in a confidential report seen by Reuters that a medium-range Emad rocket that Iran tested on Oct. 10 was a ballistic missile capable of delivering a nuclear warhead, making it a violation of a U.N. Security Council resolution.Since the Iranian Deal was ratified in July, we again witness a position of temperament with the Iranianleadership concerning the terms of the recently arbitrated nuclear-ban/ sanction amnesty plan. The fine printthat seems to have not quite been hammered out; is an agreement in ballistic missile development. ApparentlyIran does not accept that the U.N. resolution bars it from testing missiles, as long as it does not have thecapability to place nuclear weapons on them.The United States and European Union are currently planning to dismantle nearly all international sanctionsagainst Iran under the breakthrough nuclear ban agreement that was reached with Iran in July of 2015. PresidentBarack Obama and Iran's President Hassan Rouhani, the leaders of these two countries that have been enemiesfor nearly 40 years, are under incredible pressure from hardliners at home to demonstrate that they have notcompromised security on the wider issues.In a show of good faith towards the deal, Iran has abided by the main terms of the nuclear deal, which requires itto give up material that the world powers feared could be used to make an atomic weapon and have alsoaccepted other restrictions on its nuclear program. Yet its Iran’s nationalistic actions of its militaries weapons

W4SG- WORLD NEWS Page 021weapons capability testing that has raised eyebrows and concerns in the USA, EU, and the United Nations as well.Just two months after the groundbreaking deal was made in October, Tehran test-fired a missile which the USA sayswould be capable of carrying a nuclear payload and therefore violates a 2010 U.N. Security Council resolution whichis still in place. Upon this legal condemnation of the missile test by the western sponsors of the Iranian sanctionsamnesty deal, a war of words and displays of nationalistic acumen have been returned by the Tehran militaryestablishment. Further, with the full support of their President Hassan Rouhani.The Iranian Defense Minister Hossein Dehqan said Iran would boost its missile program and had never agreed torestrictions on it. \"Iran's missile capabilities have never been the subject of negotiations with the Americans and willnever be,\" he was quoted as saying by Press TV, an Iranian state channel.Further, as reported by Iran’s Fars News Agency network, a group of Iranian officials vowed to expand Tehran'smissile capabilities, in spite of the challenge to the USA, which has threatened to impose new sanctions even as thevast bulk of its measures against Iran are due to be lifted under the nuclear deal.Iran’s military representatives are replying to the possible USA indictments with, \"As long as the United Statessupports Israel we will expand our missile capabilities,\" and \"We don't have enough space to store our missiles. Allour depots and underground facilities are full,\" the Revolutionary Guards' second-in-command, Brigadier GeneralHossein Salami, was quoted as saying after Friday Prayers in Tehran; by the Fars news agency.The Wall Street Journal reports that in response to the Iranian military leaders quotes that also, U.S. officials havesaid the Treasury Department retains a right under July's landmark nuclear agreement between Iran and six worldpowers, including the USA, to blacklist Iranian entities suspected of involvement in missile development. Iranianofficials have said the country's supreme leader would view such penalties as violating the nuclear accord.However, western Diplomats agree and have stated that it was possible for the sanctions committee to blacklistadditional Iranian individuals or entities over the missile launches. But they also made clear that Russia and China,which have opposed such sanctions on Iran's missile program, and might block any actions.In an interview by Reuters International, a Obama administration official said, \"We've been looking for some time atoptions for additional actions related to Iran's ballistic missile program based on our continued concerns about itsactivities, including the October 10th launch.”President Barack Obama's administration is preparing new sanctions on international companies and individuals overIran's ballistic missile program, sources familiar with the situation said on Wednesday. These sanctions wouldprohibit U.S. or foreign nationals from conducting business with the companies or individuals involved with thedevelopment of the Iranian missile program. U.S. banks would also be required to freeze any assets that thecompanies or individuals hold inside the American financial system as well.The standoff has turned into a diplomatic and political test for both Washington and Tehran, even as the lifting ofsanctions under the nuclear deal draws closer.It is still scheduled in the early New Year, that the United States and European Union are expected to unfreezebillions of dollars of Iranian assets, allow Iranian firms access to the international financial system and end bans thathave crippled Iran's oil exports.Any such new sanctions by the USA or EU would be far narrower than the broad measures that are scheduled to belifted under the currently ratified nuclear deal. But Iran says any new sanctions could torpedo the wider accord andhamper future relations.News Story Citations: Reuters -,FARS News/ Press-TV (Iran), Wall Street Journal, Huffington Post, NBC, Getty-Images

Life Series Page 022Sometimes We Hate What We See Because It’s What We Are… So Extend Grace by May SaenkaewWoah… what am I trying to say here? Well, sometimes we resent the ones we lovebecause we see ourselves in them and we don’t want them to make the same mistakes we did.Now, I’m not saying this is true for everyone but maybe you or someone you know can relate.Maybe you (or someone you know) have given their loved one, such as a younger sibling, areally difficult time because of a mistake they made. Or maybe someone has been particularlyoverprotective or even unforgiving against you because of something you did or because ofsomething that happened in their past that still may affect them now. Beginning to sound abit familiar? Either way it’s never really a positive situation or outcome, but it can be anopportunity to exercise our faith by extending grace on those who give us a difficult time orwhom we have been tough on. Yikes, this picture doesn’t even begin to explain half of what you may feel when someone constantly brings up your past mistake(s) and continues to remind you of what you’ve done (or vise versa). It just doesn’t feel good, right? So why do we do it? More than often it comes from our flesh, but we know that we all fall short of the glory, Romans 3:23 (yes, even me and you). Sometimes, it may be out of love. As I said earlier, we just don’t want our loved ones falling into the same hole we fell into because we know the pain.Even when they do make the same or just similar mistake it hurts us, because we’vefelt the pain before. Either way, it is all pretty difficult to understand and havepatience with one another, but that is why we have God. He is our strength when weare weak.Just to give a clearer example, just the other night I was having dinner with a veryclose friend of mine from church who has two older siblings.

Life Series Page 023She was explaining to me how her oldest sister was very tough on their youngestsister because of some past mistakes she made. It has been over a year now and theirolder sister still won’t stop giving her a hard time. My friend and I talked and as wewere talking it came to my mind that maybe her older sibling is unable to forgive andforget because she sees (feels) that her sister will end up making the same mistakesshe made when she was younger. In the end we both knew all we could really do ispray for both sisters and leave them in God’s hand and know that in time He wouldput it in their older sister’s heart to extend grace.So how can we extend grace? Well, we pray, and we remember why Jesus wascrucified on the cross for all of us. We remember that we as human beings with fleshare not perfect, and we remember that God has commanded us to love one another;and loving one another looks like grace upon grace, upon grace, and more gracetowards one another. So, even if it’s someone you don’t particularly know, like theperson who cut in front of you on the freeway remember to always extend grace.Hope you all have a wonderful and blessed new year! Love, May Questions/ Comments [email protected]

4SG-CROSS/ Music Page 024 4sg-Cross by Kim Espinoza and Mark J. Brindle / Questions-Comments [email protected] This week, we look at two late ‘90’s Christian Death Metal bands, with “Believer,” and “Living Sacrifice!” Yes Johnny, there are Death Metal Bands that are ROCKIN JESUS! Recording labels keep lining up and your PraiseWorship just got a more Heavy Metal Sound. Trust me, Jericho would have fallen the first time around with this Praise Worship! Becoming the Archetype is an American Christian technical death metal band. Formed in 1999 in Dacula, Georgia. They have released five albums on Solid State Records. Dichotomy, released in November 2008, sold around 2,300 copies in the United States in its first week of release, according to Nielsen Soundscan. A Very Heavy Metal sound that is simply BRUTAL, but with a message of hope in Christ! Professed Christians, the band takes its name from Genesis 1:26: \"God said, 'Let us make man in our image.'\" Since Jesus Christ was the only person to ever be sinless, He was the archetype of humanity; the band's name reflects this belief. In a 2008 interview with Jason Wisdom summed up the band's philosophy, stating \"If we are not making a difference for the Lord, then we are just out there making noise!\" /BTA is signed with SOLID STATE Jerusalem is a Swedish Christian rock band, founded in 1975 by Ulf Christiansson. It was one of the first bands to combine Christian lyrics with a hard rock and heavy metal sound. They were at the forefront of the CHMB Music. Jerusalem's message was primarily aimed at youth, with their lyrics describing the band's relationship to God in an ordinary, but radical way. The band's purpose was expressly evangelistic. Their concerts have been described as a series of revival meetings which often included altar calls and occasionally exorcisms. When the band first toured in the mid-1970s in Sweden, their combination of Christian lyrics with a hard rock sound was very controversial. The band was only permitted to perform at a few churches. It is to our blessing that the Band is still performing today, albeit that you need to be in Europe, Rockin Jesus!