In order to ‘overcome’ right up to the end in the face of social pressure, we need to hold fast to what we already ‘have received and heard’. Through the blood of Jesus, our Eldest Brother and family-redeemer who ‘loved us’, we have been restored to the Father's family (Med.#7). By his resurrection and ascension, he has already ‘made us’ into a multi-ethnic kingdom—one that is a family one for us too and not just for Jesus. For we now serve ‘his God’ and ‘our God’ as both ‘his Father’ and ‘our Father’, because this is what we have heard from Jesus (Med.#42). Since we have received a family kingdom, family honor and shame will figure into how Jesus rewards us on his return—for our actions with regard to him, his words and our own reputation.

As a ‘son of man’ (Med.#90), Jesus is ‘the faithful witness’ because of his birth, life, ministry, suffering and death in a mortal human body like ours. He is ‘the firstborn from the dead’, because through his resurrection we too will receive the same kind of immortal human body that he did at his resurrection (Med. #94). And as ‘the ruler of the kings of the earth’ he received the name above all names following his ascension and enthronement in heaven in the glory of the Father (Med.#56)—the same glory that is our destiny (Med.#7 & #92). In the light of this hope, however, each disciple of Jesus now faces several choices—the eternal consequences of which will be made known in a family context when Jesus returns. For in his Father's glorious presence he will exercise judgment: both as ‘his Father's’ Son and as the human ‘Son of Man’, our Eldest Brother who perfectly reflected the glory of ‘the Father’ here on earth, and who was then ‘crowned with glory and honor’ on our behalf (Med.#43 & Med.#7). Yet not all of Jesus' disciples will share in the family glory (honor) when he returns. Some will experience family shame; for in his Father's presence Jesus will ‘acknowledge’ the personal names of those who have overcome, but he will blot out of the book of life the names of those who do not.

The choice that Jesus expects of us is that we continue to follow him ‘completely’ in everything we do, even when it means being misunderstood, misrepresented, marginalized and mistreated like he was—by the people with social power to shape public opinion. Even when obeying him means renouncing our own desires and humbling ourselves ‘daily’ to forgive those who sin against us, or those who belittle Jesus and his teaching in some way. When I was fifteen years old, I experienced this from my school friends who came from atheistic and agnostic families. I sometimes came home from school in tears because of the shame I felt in the face of their ridicule and my inability to provide an answer to their arguments and questions. One thing that enabled me to persevere as a disciple of Jesus—then and now—was my mother's listening ear and a comment I have never forgotten: ‘Jim, just because you don't know an answer doesn't mean there isn't one.’

Though all disciples bear the Father's name, sharing in his full glory is something that is possible to lose—not only as individual believers but also as whole churches (Rev.2:5). Some who begin to follow Jesus will simply turn away and stop following him because they are ashamed of either him or his teaching. His choice to seek victory over evil by submitting to the shameful death of a common criminal makes no sense either to the ordinary religious mind or to the rational one (1 Cor.1:23). Neither does his command to humble one's self daily in a similar way, or his teaching that somehow ‘eternal life’ comes through ritually partaking in his death by ‘eating his body’ and ‘drinking his blood’ (Med.#62). Walking away from Jesus, however, is not the only way that some disciples will choose to be ashamed of him. Many will remain in their churches, yet they will redefine what it means to follow Jesus—by a compromised lifestyle (‘soiled their clothes’) where they follow only the ‘sensible’ aspects of his teaching, while explaining away the things that get in the way of their own desires or that don't make sense to them. Still others will undermine Jesus' words about the cross by teaching that Christians should be: always vibrant (‘have the reputation of being alive’), always successful (showing ‘gain’ in the world) and always fighting to prove themselves right in order to protect the ‘Christian’ way of life (‘to save ourselves’).

People from some cultures will understand this focus on family honor and shame. Yet there is a difference between the Father's family and human honor and shame cultures. Disciples who bring shame to the family are not immediately judged or sent away to protect the family honor. And when their brothers and sisters seek to restore them, they do not use shaming, manipulation or force to get them to‘repent’. Instead they challenge the wayward one: to ‘strengthen what remains’ of Jesus' life in them yet ‘is about to die’. For anyone can still become an ‘overcomer’ by ‘renouncing’ self-centered pride and turning away from their sinful pattern(s) of behavior and by choosing to start walking again in the Father’s love, by the Spirit in obedience to Jesus' words (Med.#53). At the same time, there is also an emphasis in the Father's family on challenging any ‘righteous’ brothers or sisters who are quick to judge those who stray, or who are slow to forgive them (Med.#19). Think of how Jesus persevered in seeking out Simon Peter to restore him, after he had denied Jesus three times and was tempted to return to his former way of life (Med.#83).

Father, thank you for qualifying us for a share of the inheritance of the holy ones in light by moving us into the kingdom of your beloved Son, Jesus—the Firstborn of all creation. Strengthen us according to your glorious might towards all endurance and patience, that we might: hold on to what we have received and heard, take up our cross daily, never be ashamed of Jesus or his words and so overcome every accuser by the blood of the Lamb and by the word of our testimony. (Col.1:11-13,15; Lk.9:23,26; Rev.3:3; 12:10-11)

[i] The one speaking is Jesus: Rev.1:12-18 (Med.#90) through Rev.3:22 (Med.#92).

[ii] This Scripture text from Revelation is taken from J.K. Mellis, The Good News of the Messiah by the Four Witnesses: pp.294-295.

[iii] The Scripture passages from Matthew and Luke are taken from J.K. Mellis, The Good News of the Messiah by the Four Witnesses: p.118.