The Book Is Open, Revelation 2:18-29

The message to the fourth church or assembly takes on a more serious note than the message to the other three.  Understanding these letters to the seven churches will aid us in understanding God's overall plan for humanity from the book of Geneses to Revelation.  The message Jesus sent to the seven symbolic churches should not be cast aside so lightly.   The church or assembly today is suffering from the same problems that John wrote about.  To fully understand the message we must prepare our eyes and ears to see and hear the message as it unfolds.  

Beginning with the fourth message, the churches began to take on names that are familiar to us, the same will hold true with the study of the beasts of Revelation, nations, landmarks, and states will be called out.  In the next four letters John write, no church or denomination escapes the one whose "eyes like unto a flame of fire."  The bible is a book that we must use our eyes and ears to understand it.  In Revelation we must see the message before we can hear it, it is a message filled with signs and symbols.  I encourage you to study the messages Jesus sent to the churches in detail on your own or with your pastor.  Now let’s dig deeper into the problems that this early Christian assembly was facing and see how Jesus addressed the problems.

Revelation 2:18-29 And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; I know thy works and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. Notwithstanding I have a few things against thee because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication, and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death, and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burdens. But that which ye have already hold fast till I come. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star. He that hath an ear let him hear what the Spirit saith unto the churches.

Each of the seven churches as representative churches represents a time span in the history of the church.  As Wednesday is the fourth day of seven days that makes a week, days and weeks repeat themselves.  The same holds true with the problems of the church that is addressed by the "Son of God". This is the first time in the letters to the churches Jesus identified Himself with this title, and the only time used in the book.  The message to the church at Thyatira is the longest message in the group of seven.  The seven messages are divided into two groups. The first three churches make up one group which we will discuss later and the last four messages describe the Church from the present age on until the Rapture takes place. The church at Thyatira represents the years between 500 and 1500 A.D.  Jesus message to the assembly at Thyatira speaks to the hopeless, helpless, corrupt condition of the local assembly,  a condition out of which the local church cannot and will not emerge, a condition that is absolutely incapable of being improved. 

The message here needs to be distinguished from the three previous messages in that here corrupt teachers are permitted to teach corruption, and children are born,“ her children”, the children of wicked, adulterous, murderous Jezebel. What a terrible commentary on the local assembly!  What a terrible commentary on the church today. This is the only church of the seven where a woman is mentioned, Jezebel, the wicked wife of the apostate King Ahab, who was nothing more than a tool in her hands.  The King was King in name only.  The ungodly idolatress and murderess ran the kingdom.  She was a very clever and determined woman.  A Jezebel type is the prominent person named in the address to Thyatira.  It, not just a coincidence that the Holy Spirit mentions a woman in connection with Thyatira. In Acts 16 we learn of Lydia as Paul’s first convert.  However, there is a striking contrast between Lydia and Paul, and the woman Jezebel and Elijah.  Read the account in Acts 16, and then read the comparison in 1st King, chapter 18 and 19. Of course, after Paul preached the Gospel to Lydia she was converted and invited Paul into her house and became a faithful friend and supporter of the Gospel.  On the contrary, Jezebel sought to destroy God’s prophet, Elijah. 

It is possible that due to Lida's conversion and her support for the church,  it was easy for a Jezebel (type) to take control of the leaders of the assembly.  A Jezebel (type), signifies that a person behind the scene is perverting the Gospel.  A natural and literal analogy is that of a leader of an assembly guilty of the sins of adultery began to teach that it is okay to sin, because God is a God of love and he will forgive us, he knows we are weak.  There is a serious spiritual implication at play here resulting from a polluted and shaped gospel. 

Historically, Thyatira covers the period known as the dark ages, and in the message to that church, we see in brief the picture of the Roman system of worship and religion, the worst system ever to disgrace the earth God created for His people. During the dark ages, Popery was in power. In Popery, every true thought of the New Testament Church is denied and lost. Certainly, Rome boasts loudly of “unity” - but it is her own kind of unity, enforced by the sword, fire, and the dungeon, so unlike the divine unity which is effected by the Holy Ghost (I Corinthians 12:13). In the New Testament Church of which Jesus is the head, there is unity.  Popery completely shuts Christ out as the head of the New Testament Church and in its place, it placed a woman. 

Since the church at Thyatira represents the age when Rome took over the reins of religion on earth, we have the statement, “These things saith the Son of God”  Not  Peter, not Mary, not some Bishop but the Son of God, the Foundation of the New Testament Church (Matthew 16:16-18). Can you think of a church that the foundation is built upon someone other than Jesus Christ?  In our present text the Spirit further identifies the Speaker by saying, “He that hath His eyes as a flame of fire, (this denote his anger) and His feet are like fine brass.” (Judgement built upon a solid foundation) This is part of the detailed description of the glorified Son of Man in chapter 1:14, 15. We should always bear in mind that He to whom all judgment is committed, He who will execute His own judgment, is not only man (John 5:22-27), but He is God as well. He who will judge the quick and the dead is divine as well as human. His eyes “as a flame of fire” symbolize His moral hatred and intolerance of evil. He will search out sin and discover all hidden iniquity.  

Who would even entertain the idea of escaping those eyes as a flame of fire?  What His eyes discover, “His feet as fine brass” shall tread upon in judgment. Brass symbolizes judgment.  Every system of evil that bears the Christian name (verse 22) must be utterly and totally destroyed. When the Lord Jesus comes in person to make good His sovereign right to rule the whole world, His feet are likened unto “pillars of fire” (Revelation 10:1,2). Fire is the symbol of judgment (Mark 9:43, Luke 16:24, II Thessalonians 1:8).

Verse 19: “I know thy works and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.” But the faithful is also commended for their love their service, their faith, and their patience. The word works occurs twice in this commendation to the church at Thyatira. The angel (minister) at Ephesus had decreased in love, whereas the angel (ministry) at Thyatira had increased in works. The darker the night, the more devoted and zealous were the church (assembly), their “last works more than the first” more numerous, and more pure. Love is mentioned first (Galatians 5:22) because love is the first and greatest of all Christian values (I Corinthians 13:13). 

Verse 20: “Notwithstanding, I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce (female traits) my servants to commit fornication(spiritual fornication), and to eat things sacrificed unto idols (love the collection of gold and silver).” The general state and picture of the church in the middle ages are represented by Thyatira and the condoning of the evil that was present in the very assembly itself.  Why do you suppose the Holy Spirit chose Jezebel to be used as an illustration concerning the doctrine that was being set up and taught in the church at Thyatira? The only way to know the right answer is to compare spiritual things with spiritual.

- Jezebel was a woman,

- Jezebel was a queen,

- Jezebel was an idolatress.  

From a natural vantage point, what do you see?  You see a woman who is subject to evil inclinations behind the scene manipulating the man of God.  Many will use this as an indictment against women preachers.  At this point in our discussion, I will neither stipulate nor infer that this is a formidable conclusion.  We must remember in Revelation the natural signifies, the message is spiritual.  Many will use this scripture to show Jesus disdain for women preachers, this is not true.  If we switch to a literal translation of the book then we will have a book that will not make sense.  If Jezebel who was dead at the time of this writing, then using the symbology of the bible Jezebel must be a (spiritual type without regard to gender) person that exhibits the traits of Jezebel.   It is clear, Jezebel was a manipulator and it was jezebel's desire to manipulate the man of God.  The Jezebel of Revelation was a manipulator of the word of God.

Now again let's ask the question who was Jezebel? She was a persecutor and she was the virtual ruler and director of the government of Israel. Her husband, King Ahab, was nothing more than a puppet in her hands. Read I Kings, chapters 18 through 21. All of this and much more is set forth in the Jezebel of Revelation. Here in Thyatira, her teaching, her doctrine, is certainly the beginning of the Papal system (read carefully Revelation 17 and 18). She (Jezebel) assumed the title “Prophetess.” She professed in the assembly at Thyatira to teach with authority. And as she taught, she seduced the minds of the people and trained them to follow her instead of following Him who stands in the midst of the seven golden lampstands. The Lord had a grave and serious indictment against the assembly at Thyatira. The church was permitting in its midst an evil more serious in character than any evil that had yet appeared in the local assemblies. The Papacy is certainly in the forefront of the message to the church at Thyatira. The supremacy of the Roman pope is simply the development in full of the dispute among the disciples as to “Who shall be the greatest” (Mark 9:33,34). Of course, popery had a beginning - and it certainly did not begin with Peter, because Peter was not a pope; he was just an ordinary human being like all the rest of the disciples. Today Rome cries out, “Hear the mother church!” Again, Rome proclaims, “The church cannot err in faith and in morals!” When Rome says “the church” she means the Papacy and the Roman system. This manipulation began with the Papacy and was reshaped by the Protestants as we shall see later. 

Fornication and Idolatry were the two great errors in the assembly at Pergamos. These two satanic deadly evils were taught, practiced and condoned in the assembly at Thyatira. Fornication, as used here, symbolizes the professing Christian lives in the world, condoning the world, fellowshipping with the world. This terrible sin began with the reign of Constantine and grew into the Papacy. Constantine was the first to bring church and state together. He bestowed expensive temples, crowns of gold and much wealth upon the professing church in his day, and the unholy union of church and state was perfected in the Papacy. The idolatry of the churches can be seen today, there is a general disagreement on how the Laws of Moses applies to the modern church, yet all agree on the rule of tithes. Such a union is spiritual fornication and certainly brings judgment. In the end, it will bring horrible and final judgment upon the systems of spiritual fornication. 

Verse 21: “And I gave her space to repent of her fornication, and she repented not.” From its beginning, the Papacy reigned as queen for more than one thousand years. Rome never repented. The Reformation came along, and for three hundred years now in many countries, Rome has been in the minority with Protestantism in the majority. But the Papacy is unchanged. It is as it was in the beginning. The Lord “gave her space to repent.” There has been no repentance. In this message Jesus changed the focus of the message to the individual overcomer rather than the church, which we shall discuss later. 

Verses 22 and 23: “Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death, and all the churches shall know that I am He which searcheth the reins and hearts: and I will give unto every one of you according to your works.” In these two verses, three parties are named who will be judged. The first: Jezebel. The second: Those who commit fornication with her. Third: Her children . . . the offspring as a result of fornication. Jezebel will not repent, her judgment is certain, and those who ally with her will be judged unless they repent of their wickedness committed with Jezebel. Her children will be killed with death.  I believe that goes further than physical death. I believe it means that they will be tormented forever and ever in the lake of fire, and will die eternally.

The Book Is Open, Revelation 2:12-17

CHAPTER II

The Evolution Of A Failed Church, Cont.

"This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,  Traitors, heady, highminded, lovers of pleasures more than lovers of God; Having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, Ever learning, and never able to come to the knowledge of the truth.  Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.  But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was." (2^nd Timothy 3:1-9 KJV) 

There is no need to interpret the words of Paul, sometimes they may be hard to understand but they are spoken in a straightforward manner.  Unlike John's writing in Revelation filled with signification and symbols, Paul uses the common language of his time to send forth a clear prophecy of the degradation of humanity in the last days.  The way of Christ was cast aside, what followed in Revelation 2,3 is an indictment issued by Christ not only of the church but of those who proclaim to be messengers of God.   The indictment begins with I know your works, I know where you dwell and I have a few things against you.   The light is shown of the hypocrisy of Christianity who has adopted the lust of the heretic. 

Oh, Men and Women of God, you have been indicted.  The book has been open.  I hear your voice, but where was your voice when the Holy Bible was downgraded, proclaimed a racist book and laws were enacted that was contrary to God's word?  Where was your voice when the trashing of Christianity took place on a national stage and yet, you yearned for a leader, a heretic who would continue to blame Christianity for the problems of the world?  Where was your voice when our children exposed to a type of evil that contributed to the loss of hope causing them to accept suicide as the answer?   Where was your voice when the debate of the color of a supernatural being was allowed to proceed?  Where was your voice when sin was justified through the twisting and shaping of the scripture?  Yes, today I hear your voice loud and clear.   The social media and the airways resonate with your hypocrisy, and your created words. I cringe at your hate-filled rhetoric, knowing that your words will cause many to stumble.  Men and women of God when your hate is so great that it clouds your ability to process facts, or even the Bible in a rational manner, you have a problem. 

The message of Revelation is not to the unbelievers, it is to those who believe.  Jesus said, that it is better a millstone would be placed around your neck and cast into the sea than to offend, but in today's society, to offend is godly.  Jesus often spoke of forgiveness, but we have followed the path of, God forgives, humanity does not forgive.   We are a people a church that our righteous exist with our own eyes and the righteous of God is second nature.

Revelation 2:12  And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;

Men and women of God, these words are spoken to you.

Revelation 2:13  I know thy works, and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.

You profess the faith, but Jesus is saying I know your works.

Revelation 2:14  But I have a few things against thee because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.

Revelation 2:15  So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.

The Nicolaitans came into the church for the purpose of ruling over the church. 

Revelation 2:16  Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

Revelation 2:17  He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.

In these verses is contained the third epistle, which John by direction had written and sent to the church of Pergamos, in which (as in the former) we have,

1. A description of Christ, as having a sharp two-edged sword in his mouth; denoting the word of God, and that piercing power which accompanies it to conquer the lusts and corruptions of men.  He speaks in a voice that is indicative of an indictment direct from the throne. 

As also, 2. A commendation of what was good and excelling in that church, I know thy works; that is, with a knowledge of intelligence and observation, as also with a knowledge of approbation and acceptation. I know thee to be good in bad places, and in the worst of times, though thou dwelleth where Satan's seat is.  That is, where Satan bears sway by idolatry and persecution: yet dost thou hold fast my name, that is, the doctrine of the gospel preached in my name, and by which I am made known to the world as a man is by his name; and hast not denied my faith, but openly professed it in a time of persecution, even then when blood and slaughter attended the professors and profession of it, namely, when Antipas was slain, (who probably was a bishop, or some minister in Pergamos, of extraordinary piety; for upon such the storm of persecution generally falls;) who died a faithful witness to the truth of my gospel; even then and there, I say, hadst thou the courage to profess my name, and bear witness to the truth.

Mark here, What an honorable mention Christ makes of the services and sufferings of his people; nothing we either do or suffer for Christ, but it is recorded, and shall be remembered to our commendation and honor in this life, and to our consolation and happiness in the next.

Yet note farther, The holy impartiality of our blessed Lord; at the same time when he commends this church for what was commendable and praiseworthy, he reproves her for what was faulty and blameworthy.  Many who seek to justify their sins find comfort in the fact that Christ recognizes the good before reproves the bad. 

But I have a few things against thee, because thou hast them that hold the doctrine of Balaam, and the Nicolaitans; that is, the doctrine of the impure Gnostics, who teach men now to eat things (or use things) offered to idols, and to commit fornication, (both natural and spiritual), even as Balaam of old directed Balak to ensnare the Israelites, by committing fornication with the Moabitish women, and to eat of what they sacrificed unto idols then.

Here observe, That it was not the being of those heretics and heresies among them that Christ blames them for, but the tolerating of these in their midst, who made light both of adultery and idolatry of mind and spirit. They ought to have executed church discipline upon them, and denounced the church censures against them, as had been done by the church of Ephesus before them, that Christ might have said of them, as he did of those, v. 6. Thou hatest the deeds of the Nicolaitans, which I also hate.

Observe next, The counsel which Christ gives this church, Repent; that is, be humbled for this thy connivance at and tolerating of this wicked sect and damnable doctrine, and amend, or verily I will come quickly upon thee and them in a way of judgment; and fight against them with a two-edged sword, that is, with my holy word, convince, wound, and condemn them, The want of zeal and severity against sin and incorrigible sinners, is very displeasing to Christ, and provokes him to anger greatly.  A two-edged sword is the signification of a dangerous instrument.

Observe lastly, The conclusion and close of this epistolary letter, which is partly exhortatory, He that hath ears, let him hear, and with his mind ponder and consider what the Spirit saith, by way of counsel and caution, unto the churches; and partly consolatory, To him that overcometh will I give,

Mark, he doth not say, to every one that fighteth; no, not to every one that conquereth in one, two, or more particular acts of resistance; but to him that perseveringly conquers, and finally overcomes both tempter and temptations, both persecutors and persecutions, both false teachers and false doctrines, to them will I give the hidden manna, laid up, not in the earthly tabernacle, but the heavenly sanctuary; by which understand Christ himself, and the joys and consolations of the Holy Spirit, which are hidden from the world, and the peculiar portion of such as sincerely believe in him, and cheerfully suffer for him.

It is added, I will give him a white stone, and in the stone a new name; that is, absolution and pardon of sin, together with the privilege of adoption; it is a custom anciently, to give a white stone in token of absolution, and a black stone as a sign of condemnation, on which stones were written the names of the innocent and guilty; accordingly this new name signifies God's pardoned and adopted ones; the sweetness and comfort of which privilege no man knows, but he that is possessed of it: the happiness of God's sons both here and hereafter cannot be expressed; only they that are so, know what it is to be so: and whereas Christ says, I will give the hidden manna, I will give the white stone and the new name, to them that overcome; surely it affords a good argument to convince and prove his divinity; who but a God can pardon sin, and sanctify and save sinners.

The Book Is Open, Revelation 2:8-11

CHAPTER II

The Evolution Of A Failed Church

In my book, "The Evolution of a Failed Church", I placed a great emphasis on researching and defining the seven churches as representatives of the church ages.  It was interesting to view the changes that have taken place in the church over the ages; the same changes are detailed in the seven letters from Christ.  A careful study of the history of the church allowed one to almost pinpoint the dates and times these changes occurred.  The letter to the first church was to the church that had its beginning on the day of Pentecost; this church lasted nearly four hundred years in its true form.   The first radical change took place under the Roman Emperor Constantine.  The church became an organized body. This is the church reprimanded by the Christ for losing it first love.  Replacing the love of Christ with the love of for earthly goods open the door to all types of sins to enter the church.   

Prevalent within the religious community and embedded within the hierarchy of the church is the existence of a type of sin, this sin is one of the leading causes of the dimming of the lights.   This anomaly, this condition of humanity was a great concern to Jesus; he spoke of it to his disciple.  It is that sin when we open our mouth and speak things that offend the least of the saints; this is the opposite of exhortation.  

The clergy has declared itself exempt from this sin, but there are no exceptions noted in the scripture.   Jesus said, "And whosoever shall offend one of these little ones that believe in me; it is better for him to have a millstone hung around his neck, and cast into the sea.  (Mark 9:42)  Others also have exempted themselves from this ordinance of Jesus, when in the church the right to speak your mind can easily trump the feeling of others.    Jesus issued his final condemnation of the loss of their first love to the representative church of Ephesus.  Jesus already had issued a mandate to his followers to love one another.   "Nevertheless, I have somewhat against thee, because thou hast left thy first love" (Revelation 2:4).  He threatened this church with the removal of the candlestick if they did not repent.  

The testimony of souls driven from the place of refuge by unsavory saints is hard to reconcile.   Many who claim to speak with the authority of God are guilty of committing murder with the tongue.   Repentance is slow in coming because it is hard for the self-proclaimed righteous to admit that they have done someone wrong.  Members of the clergy and the laity are often guilty of atrocious acts, from sibling rivalry to acts of jealousy, often these acts are played out against the backdrop of the church.  The light of the church suffers when members of the religious community become embroiled in wrongdoings, or direct their hostility at members of the assembly.  A pastor or member will publicly dislike his brother, yet they can preach a sermon or testify about the love of Jesus.  A member can make condescending remarks such as, "don't nobody want to come out here and hear you teach Sunday school", yet that person can stand before the assembly and testify of what God is doing for them.   In the household of faith, it is acceptable to offend, but to be offended is a sin.

The Pastors who follow the rules of the Nicolaitans teaches the doctrine of Balaam, and uphold the antics of Jezebel is also suffering the condemnation of Jesus.  The Nicolaitans were those who came into the church and set themselves up as lords and rulers of the church.   The doctrine of Balaam is representative of those whom have become obsessed with money and are using the spirit of Jezebel to control the mind of the Saints.  Jesus is saying, "This is a thing I hate, repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth" (Revelation 2:15-16).

If we were to, follow the precepts of the scripture the light given to the church would burn brightly.   The failure of the light bearers in Jesus' letters to the church, (Revelation 1:-3).   It is evident by his rebuke that the lights were dimming in the early history of the church.   What was it that caused Jesus to send letters of condemnation to his blood purchased church?   What was it that caused Jesus to portray himself as standing at the door of the church purchased with his blood, knocking?  Did Jesus foresee a time when he would be locked out of his church?  How could that be?   The Son of God is standing at the door in a beggarly manner, asking, not to a group but to any individual, but if any man hears my voice and opens the door.  This scripture paints a sad picture of the Christ, the Son of God.  

The attempt to justify sin by the messengers of the church is also a significant deterrent to a brightly shining light within the household of faith.  The desire to be like those of our counterpart often causes the saints to become caught up in the temptation of man.   When we succumb to the temptations of the flesh, rather than casting them aside, often we will seek to justify and not condemn.   In the eyes of man, once a sin is justified it is no longer a sin.  Justification comes in many disguises.   The omniscience of God, the all-knowing attributes of the divine is used to justify wrongdoing.  God knew I was going to sin, couple that with, "God loves me", and we have the recipe for a life of sin, and the church said, "Amen".

The second letter to the churches is a letter to a church that was becoming at peace with the Roman government.  Emerging from it persecuted status it was becoming a part of the ruling class.  The church infatuated with worldly possessions, dead things, created statues and lofty positions to represent the Godhead.

The unification of the church and state took place under the leadership of the Roman Emperor Constantine; he offered all kinds of inducements for worldly people to come into the Church.   Constantine often described as the first Christian Emperor of Rome; his motives were more political than religious.  His wish was to unite his Christian and Pagan subjects into one body and thereby strengthen his Empire.  By 400AD, the Christian church locked hand with the state, began a journey from obscurity, and persecution to wealth and fame.   Leaders were chosen to oversee the transition.  When the church entered into this union with the state or government, it became guilty of committing the same sins as the Children of Israel, a type of "Spiritual Fornication".   We are well aware that the Father put away his bride for playing the Harlot; can we not expect the same thing of his Son. 

Revelation 2:8 And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;

These things saith the first and the last.   Because of the changing ideology of the church, Christ placed the emphasis on, which was dead, and is alive. The idea is, that he is a living Saviour; and there was a propriety in referring to that fact here from the nature of the promise which he was about to make to the church at Smyrna: "He that overcometh shall not be hurt of the second death," Revelation 2:11. As he had himself triumphed over death in all its forms and was now alive forever, it was appropriate that he should promise to his true friends the same protection from the second death. He who was wholly beyond the reach of death could give the assurance that they who put their trust in him would reign with him victorious.

In the early days of the church, the focus was on dying to be with Christ.  Paul stated his position eloquent, Philippians 1:23-24 for I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: Nevertheless, to abide in the flesh is more needful for you. 

Revelation 2:9 I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them, which say they are Jews, and are not, but are the synagogue of Satan.

I know thy works. The uniform method of introducing these epistles, implying a most intimate acquaintance with all that pertained to the church and tribulation. This word is of a general signification, and probably includes all that they suffered in any form, whether from persecution, poverty, or the blasphemy of those who opposed Christianity.

And poverty. It would seem that this church, at that time, was eminently poor, for this is not specified in regard to any one of the others. No reason is suggested why they were particularly poor. It was not, indeed, an uncommon characteristic of early Christians, but there might have been some special reasons why that church was eminently so.

But thou art rich. Not in this world's goods, but in a more important respect--in the grace and favor of God. These things are not un-frequently united. Poverty is no hindrance to the favor of God, and there are some things in it that is favorable to the promotion of a right spirit towards God that is not found where there is abundant wealth. The Saviour was eminently poor, and most of his devoted and useful followers have had a little of this world's goods as he had. The poor should always be cheerful and happy, if they can hear their Saviour saying unto them, "I know thy poverty--but thou art rich." However keen the feeling arising from the reflection "I am a poor man," the edge of the sorrow is taken off if the mind can be turned to a brighter image--"but thou art rich."

And I know the blasphemy. The reproaches; the harsh and bitter reviling. On the word blasphemy, the word here does not seem to refer to blasphemy against God, but too bitter reproaches against themselves. The reason for these reproaches is not stated, but it was doubtless on account of their religion.

Of them which say they are Jews. Who profess to be Jews. The idea seems to be, that though they were of Jewish extraction, and professed to be Jews, they were not true Jews; they indulged in a bitterness of reproach, and a severity of language, which showed that they had not the spirit of the Jewish religion; they had nothing which became those who were under the guidance of the spirit of their own Scriptures. If so it would have inculcated and fostered a milder temper; and the meaning here is, that although they were of Jewish origin, they were not worthy of the name.

It may throw some light on the passage, however, to remark, that at a somewhat later period--in the time of the martyrdom of Polycarp--the Jews of Smyrna were among the most bitter of the enemies of Christians, and among the most violent in demanding the death of Polycarp. Eusebius (Eccl. Hist. iv. 15) says that when Polycarp was apprehended and brought before the proconsul at Smyrna, the Jews were the most furious of all in demanding his condemnation, the same as with Christ. When the mob, after his condemnation to death, set about gathering fuel to burn him, "the Jews," says he, "being especially zealous, as was their custom ran to procure the fuel." Moreover, when the burning failed, the martyr was transfixed with weapons, the Jews urged and besought the magistrate that his body not be given to Christians. Possibly, at the time when this epistle was directed to be sent to Smyrna, there were Jews there who manifested the same spirit which those of their fellow citizens did afterward, who urged on the death of Polycarp.

But are the synagogue of Satan. Deserve rather be called the synagogue of Satan. The synagogue was a Jewish place of worship, but the word originally denoted the assembly or congregation. The meaning here is plain, that though they worshipped in a synagogue, and professed to be the worshippers of God, yet they were not worthy of the name and deserved rather be regarded as in the service of Satan

Revelation 2:10 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.

Fear none of those things, which thou shalt suffer. He did not promise them exemption from suffering. He saw that they were about to suffer, and he specifies the manner in which their affliction would occur. However, he entreats and commands them not to be afraid. They were to look to the "crown of life," and to be comforted with the assurance that if they were faithful unto death, that would be theirs. We need not dread suffering if we can hear the voice of the Redeemer encouraging us, and if he assures us that in a little while we shall have the crown of life.

Behold, the devil shall cast some of you into prison. Or, shall cause some of you to be cast into prison. He had just said that their persecutors were of the "synagogue of Satan." He here states that Satan, or the devil as about to throw them into prison. The hands of men would do this undoubtedly, but still, Satan was the prime mover or the instigator in doing it. It was common to cast those who were persecuted into prison. It is not said on what pretense, or by what authority, this would be done; but, as John had been banished to Patmos from Ephesus, it is probable that this persecution was raging in the adjacent places, and there is no improbability in supposing that many might be thrown into prison.

That ye may be tried. That the reality of your faith may be subjected to a test to show whether it is genuine. The design in the case is that of the Saviour, though Satan is allowed to do it. We do well to remember Job's test.  It was common in the early periods of the church to suffer and to be subjected to trial amidst persecutions, in order to show that it was of heavenly origin and to demonstrate its value in view of the world. This is, indeed, one of the designs of a trial at all times, but this seemed eminently desirable when a new system of religion was about to be given to humanity. 

And ye shall have tribulation ten days. A short time; a brief period; a few days. It is possible, indeed, that this might have meant literally ten days, but it is much more in accordance with the general character of this book, in regard to numbers, to suppose that the word ten here is used to denote a few. We are wholly ignorant how long the trial actually lasted, but the assurance was that it would not be long, and they were to allow this thought to cheer and sustain them in their sorrows. Why should not the same thought encourage us now? Affliction in this life, however severe, can be but brief; and in the hope that it will soon end, why should we not bear it without murmuring or grumbling?

Be thou faithful unto death. Implying, perhaps, that though, in regard to the church, the affliction would be brief, yet that it might be fatal to some of them, and they who were thus about to die should remain faithful to their Saviour until the hour of death. In relation to all, whether they were to suffer a violent death or not, the same injunction and the same promise were applicable. It is true of everyone who is a Christian, in whatever manner he is to die, that if he is faithful unto death, a crown of life awaits him. 

And I will give thee a crown of life. 1^st  Peter 5:4; 1^st Corinthians 9:24-27. The promise here is somewhat different from that which was made to the faithful in Ephesus, (Revelation 2:7,) but the same thing substantially is promised them happiness hereafter, or an admission into heaven. In the former case, it is the peaceful image of those admitted into the scenes of paradise; here it is the triumph of the crowned martyr.

Revelation 2:11  He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.

He that hath an ear, He that overcometh. The particular promise here is made to him that should "overcome;" that is, that would gain the victory in the persecutions which were to come upon them. The reference is to him who would show the sustaining power of Christianity in times of persecution; who would not yield his principles when opposed and persecuted; who would be triumphant when so many efforts were made to induce him to apostatize and abandon the cause.

Shall not be hurt of the second death. By a second death. That is, he will have nothing to fear in the future world. The punishment of hell is often called death, not in the sense that the soul will cease to exist, but

(a) because death is the most fearful thing of which we have any knowledge, and

(b) because there is a striking similarity, in many respects, between death and future punishment. Death cuts off from life--and so the second death cuts off from eternal life; death puts an end to all our hopes here, and the second death to all our hopes forever; death is attended with terrors and alarms--the faint and feeble emblem of the terrors and alarms in the world of woe. The phrase, "the second death," is three times used elsewhere by John in this book, (Revelation 20:6; 21:8) but does not occur elsewhere in the New Testament. The words death and to die, however, are frequently used to denote the future punishment of the wicked.

The promise here made would be all that was necessary to sustain them in their trials. Nothing more is requisite to make the burdens of life tolerable than an assurance that, when we reach the end of our earthly journey, we have arrived at the close of suffering, and that beyond the grave there is no power that can harm us. Christianity does not promise its friends exemption from death in one form. To none has such a promise ever been made, and to but two has the favor been granted to pass to heaven without tasting death. It could have been granted to all the redeemed, but there were good reasons why it should not be; that is, why it would be better than even they who are to dwell in heaven should return to the dust, and sleep in the tomb, than that they should be removed by perpetual miracle, translating them to heaven. 

Christianity therefore, does not come to us with any promise that we shall not die. But it comes with the assurance that we shall be sustained in the dying hour; that the Redeemer will accompany us through the dark valley; that death to us will be a calm and quiet slumber, in the hope of waking in the morning of the resurrection; that we shall be raised up again with bodies incorruptible and un-decaying; and that beyond the grave we shall never fear death in any form. What is more needful to enable us to bear with patience the trials of this life, and to look upon death when it does come, disarmed as it is of its sting, (1^st Corinthians 15:55-57) with calmness and peace?

The Book Is Open, Revelation 2:1-7

CHAPTER II

ANALYSIS OF THE CHAPTER

This chapter comprises four of the seven epistles addressed to the seven churches: those addressed to Ephesus, Smyrna, Pergamos, and Thyatira. A particular view of the contents of the epistles will be more appropriate as they are studied separately. There are some general remarks about their structure and status that may be properly made in this overall analysis.

(1.) They all begin with a reference to some of the attributes of the Saviour, in general, some attribute that had been noted in the first chapter; and while they are all adapted to make a deep impression on the mind.  Perhaps each one was selected in such a way as to have a special propriety in reference to each particular church.  The attributes mention clearly shows the superiority and the authority of the supernatural deity, the power to keep or destroy is in his hand.

Thus in the address to the church at Ephesus (Revelation 2:1) the allusion is to the fact that he who speaks to them "holds the seven stars in his right hand, and walks in the midst of the seven golden candlesticks ;" in the epistle to the church at Smyrna, (Revelation 2:8,) it is he who "is the first and the last, who was dead and is alive;" in the epistle to the church at Pergamos, (Revelation 2:12,) it is he "which hath the sharp sword with the two edges ;" in the epistle to the church at Thyatira, (Revelation 2:18,) it is "the Son of God, who hath his eyes like unto a flame of fire, and his feet like fine brass;" in the epistle to the church at Sardis, (Revelation 3:1,) it is he who "hath the seven Spirits of God, and the seven stars;" in the epistle to the church at Philadelphia, (Revelation 3:7,) it is "he that is holy, he that is true, he that hath the key of David, he that openeth and no man shutteth, and shutteth and no man openeth;" in the epistle to the church at Laodicea, (Revelation 3:14,) it is he who is the "Amen, the faithful and true witness, the beginning of the creation of God."

The attributes signify the supernatural aspect of the Saviour and should not be used to infer an ethnic makeup.  

(2.) These introductions are followed with the formula, "I know thy works." The peculiar characteristics then of each church are referred to, with a sentiment of approval or disapproval expressed about their conduct. Of two of the churches, that at Smyrna, (Revelation 2:9,) and that at Philadelphia, (Revelation 3:10,) he somewhat expresses his approval.  To the churches of Sardis, (Revelation 3:3,) and Laodicea, (Revelation 3:15-18,) he administers a stinging indictment.  To the churches of Ephesus, (Revelation 2:3-6,) Pergamos, (Revelation 2:13-16,) and Thyatira, (Revelation 2:19-20, 24-25,) he intermingles praise and rebuke, for he saw much to commend, but at the same time, he saw much that was reprehensible.

To draw comfort in the Savior's rebuke, many find comfort in the facts that the approval precedes the blame: showing that he was more disposed to find that which was good than that which was evil.  Taking this position much is overlooked as we proceed down a path of using the words of our Saviour to justify for our sins.  

(3.) After the statement of their characteristics, there follows in each case, counsel, advice, admonition, or promises, such as their circumstances demanded--encouragement in trials and injunctions to put away their sins. The admonitions are addressed to the churches as if Christ were at hand and would come and sit in judgment on them and their deeds.

(4.) There is a solemn admonition to hear what the Spirit has to say to the churches. This is in each case expressed in the same manner, "He that hath an ear, let him hear what the Spirit saith unto the churches," Revelation 2:7,11,17; 3:6,13,22. These admonitions were designed to call the attention of the churches to these things, and at the same time, they seem designed to show that they were not intended for them alone. They are addressed to anyone who "has an ear," and therefore had some principles of general application to others, and to which all should attend who desired to learn the will of the Redeemer. 

What was addressed to one church, at any time, would be equally applicable to all churches in the same circumstances; what was adapted to rebuke, elevate, or comfort Christians in any one age or land, would be adapted to be useful to Christians of all ages and lands.

(5.) There then is, either following or preceding that call on all the churches to hear, some promise or assurance designed to encourage the church, and urge it forward in the discharge of duty, or in the enduring trial. This is found in each one of the epistles, though not always in the same relative position.

Seven messages to seven different churches is a clear indication that the church had or Christ had foreseen a time when the church would become a divided body.  In these messages, Jesus was threatening to take punitive action. The marginalization of the warnings to symbolize the progression of the church age down through the ages is a common but flawed interpretation.

What is often overlooked is the meaning and use of "seven" through the epistle. Historical evidence has indicated that there were more than seven assemblies or churches during John's exile, yet the message is sent to "the seven Churches".  In Geneses, seven referenced the completion of God's creative work.  Therefore, the seven churches could well represent the deteriorating condition of the church from the beginning to the completion of the church age.  No stretch of the imagination is needed to see that the church of today have followed the path of the church at Laodicea, (Revelation 3:14,)

Christ message to Peter was that he was going to build his church that even the gates of Hell would not be able to stand against (Matthew 16:18).  Christ further states that a house divided would not stand, (Mark 3:25).  Christ message to the churches or assemblies in Revelation was that if they did not adhere to his warning or teaching he would remove the candlestick or light.  Did Christ carry out hgis threat?  Now, In the face of a booming church business, crimes against humanity and immorality out of control, inside and out of the church, how do we reconcile the prophecies of Christ as pertaining to the church that now boasts of more than 30, 000 different groups and denominations?  A question here deserves an answer.  However, as we attempt to frame the answer to this question in further studies we must be careful that we do not expose ourselves to the wrath of a multi-billion dollar entertainment enterprise.  

Revelation 2:1  Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;

This verse clearly indicates who is in control, and it specifies where the power lies.  To arrive at the truth as to the condition of the church we must rethink what is the purpose of the church or the assembly.  

Unto the angel. The minister; the presiding presbyter; the bishop--in the primitive sense of the word bishop--denoting one who had the spiritual charge of a congregation. 

Of the church. Not of the churches of Ephesus, but of the one church of that city. There is no evidence that the word is used in a collective sense to denote a group of churches, like a diocese; nor is there any evidence that there was such a group of churches in Ephesus, or that there was more than one church in that city. It is probable that all who were Christians there were regarded as members of one church--though for convenience they may have met for worship in different places. Thus there was one church in Corinth, (1Co 1:1) one church in Thessalonica, (1Th 1:1,) etc.

Revelation 2:2  I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles and are not, and hast found them, liars:

The simplicity of this verse screams out when we look at the vineyard.  The field has been divided into many different plots.  Self-proclaimed leaders have emerged calling themselves by many different names.  The harvest is rotting on the vine because the labors are few.

Revelation 2:3  And hast borne, and hast patience, and for my name's sake hast labored, and hast not fainted.

There is that remnant who have not given up, while others are jocking for positions in the field as leaders, some continue to work in the face of insurmountable odds.

Revelation 2:4  Nevertheless I have somewhat against thee because thou hast left thy first love.

There is a level of frustration that has set in,  laboring in the face of adversities has caused the faith of many to weaken.  They have been offended by those who proclaim to know the way.  The love that they once had for the Brotherhood is now being replaced by a type of hatred, the first love which was Christ is being replaced by a love for worldly things. 

Revelation 2:5  Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

The command here is simple, the Saviour asks us to remember and repent.  This would not be a hard task except that it might require one to step away from its glorified pedestal and become as a little child.   The threats are real, the question is if the events are in chronically order, where is the light of the church.

Revelation 2:6  But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.

We have learned from previous studies that the Nicolaitans referenced a group of people who came into the church for the purpose of ruling within the church.  They could be best described as church organizers, they established denominations and hierarchies.  Beginning in the days of Constantine they saw the financial benefits and power of controlling the assemblies.

Revelation 2:7  He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

The final message to this church is not to the angel or messenger of the church, but to the individual members of the assembly.   It is repeated throughout the epistle, "he that has an ear, let him hear what the Spirit says to the churches".

The Book Is Open, Revelation 1: 19-20

Our progress through the first chapter of Revelation has been with a purposely and deliberate slowness because we wanted to highlight many of the nuggets of information as pertaining to John posture and his preparation for the presentation for the greatest messages of his career as an apostle.  Often taught that whom God calls, he qualifies, this cliché can be used to justify the incompetence of a self-proclaimed leader.

Consider this, if Moses had not "turned aside and listen", the only message that he would have been able to deliver was, "I met God in the mountain".  Prior to the encounter in Revelation 1, John was not prepared to deliver the type of message that he delivered in Revelation.  True he had walked, talked and ate with Jesus, but the message that needed delivering was not about walking, talking and eating with Jesus.  The message was not about fattened one's bank account or deliverance from persecution.  The message was bout I am going to keep my promise and come back for you, that I have gone away to prepare a place for you, where I am you may be there also.

There are many leaders in the Bible had to go through a special training program before they could carry out the works of God.  Joshua was a skilled soldier, a leader of people but God had to train him to be the type of leader he wanted to lead his people.   When Christ laid his hand on John, he was not giving John the message, nor was he sending him; he was mealy preparing him to receive the message.  

Let us consider John's introduction of himself in the early part of the chapter. "I John, who also am your brother, and companion in tribulation", at no point in this elucidation did John introduce himself as an Apostle or Bishop or by some highly elevated title.  Please note he did not place himself on a pedestal, He places himself on the same level as those he was to address.  The desire to be a leader, the desire to stand out often overshadows our ability to lead. 

Revelation 1:19 Write the things which thou hast seen, and the things which are, and the things, which shall be hereafter;

The instructions to John were to write a message encompassing three elements, the past, the present and the future.   Also, remember the presentation of this message is in the form of symbols as we discussed in the first verse.  John sees, and his instructions are to write what he sees.  It is necessary that John understand the meaning of the signs as well as his readers.   In Revelation 1:20 Jesus give John the keys to understanding the symbols, John passes that information on to his readers.  Using the keys given in the Holy scripture it should be easy to understand what is written or spoken.  The shaping of a message consisting of symbols is a deliberate act.  The same as today the shaping of the Word of God is a deliberate act.   The message is shaped to tickle the ear. When a pastor stood in the pulpit and proclaimed that Heaven and Hell did not exist, there were church members who shouted amen.

The things, which are. Give an account of those things that thou hast seen as designed to represent the condition of the seven churches. He had seen not only the Saviour, but he had seen seven lamp-stands, and seven stars in the hand of the Saviour, and he is commanded to record the meaning of these symbols as referring to things that actually exist in the seven (divided) churches.   

And the things which shall be hereafter. The Greek phrase rendered hereafter--meta tauta--means "after these things;" that is, he was to make a correct representation of the things which they were, and then to record what would occur "after these things:" to wit, of the images, symbols, and truths, which would be disclosed to him after what he had already seen.

The expression refers to future times. He does not say for how long a time; but the revelations, which were to be made referred to events that were to occur beyond those which were then taking place. Nothing can be argued from the use of this language in regard to the length of time embraced in the revelation--whether it extended only for a few years, or whether it embraced all coming time. The more natural interpretation, however, would seem to be, that it would stretch far into future years and that it was designed to give at least an outline of what would be the character of the future in general.  This in itself is troubling to the churches, the nations, and the world.

Revelation 1:20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.

The mystery of the seven stars. The word means, properly, that which is hidden, obscure, unknown--until it is disclosed by one having the ability to do it, or by the course of events. When disclosed it may be as clear, and as capable of comprehension, as any other truth. The meaning here, as applied to the seven stars, is, that they were symbols and that their meaning as symbols, without a suitable explanation, would remain hidden or unknown. They were designed to represent important truths, and John was directed to write down what they were intended in the circumstances to signify, and to send the explanation to the churches. It is evidently implied that the meaning of these symbols would be beyond the ordinary powers of the human mind to arrive at with certainty, and hence John was directed to explain the symbol. The general and obvious truths which they would serve to convey would be that the ministers of the churches, and the churches themselves, were designed to be lights in the world, and should burn clearly and steadily. Much important truth would be couched under these symbols, indeed, if nothing had been added about their signification as employed here by the Saviour; but there were particular truths of great importance in reference to each of these "stars" and "lamp-bearers," which John was more fully able to explain.

Which thou sawest in my right hand. giving some support to the opinion that the stars, as they were seen, appeared to be placed on his hand--that is, on the palm of his hand as he stretched it out. The expression in Revelation 1:16 is, that they were "in (en) his right hand;" but the language here used is not decisive as to the position of the stars. They may have been held in some way by the hand, or represented as scattered on the open hand. 

The seven golden candlesticks. The truth which these emblematic representations are designed to convey.

The seven stars are. That is, they represent, or they denote-- in accordance with a common usage in the Scriptures.  

"Angels of the seven churches:" This does not refer to them as a collective or associated body, for the addresses are made to them as individual churches, a letter being directed to "the angel" of each particular church, Revelation 2:1,12, etc. The evident meaning, however, is, that what was written to them should be directed not as pertaining to them exclusively as individuals, but as presiding over, or representing the churches, for what is recorded pertains to the churches, and was evidently designed to be laid before them. It was for the churches but was committed to the "angel" as representing the church, and to be communicated to the church under his care.

There has been much diversity of opinion in regard to the meaning of the word angels here. By the advocates of episcopacy, it has been argued that the use of this term proves that there was a presiding bishop over a circle or group of churches in Ephesus, in Smyrna, etc., since it is said that it cannot be supposed that there was but a single church in a city so large as Ephesus, or in the other cities mentioned.   This interpretation is designed to support the denominational hierarchy of the organized church, yet there is nothing in the book that supports the organized structure of the church, as we shall later see.

A full examination of this argument is in my books, "The Evolution of the Failed Church" and "Understanding the Word of God," The word angel properly means a messenger, and is thus applied to celestial beings as messengers sent forth from God to convey or to do his will. This being the common meaning of the word, it may be employed to denote anyone who is a messenger, and hence, with propriety, anyone who is employed to communicate the will of another; to transact his business, or, more remotely, to act in his place--to be a representative.

There are several interesting aspects of the message present by John.   There is no promise of sunshine and favors, and all of the messages to the churches except one are a message of condemnation.  There are seven different messages sent to seven different churches, indicating that the church founded by Christ had become a divided body.   The revelation of Christ was his last attempt to correct those who had strayed away from the fold.   In the words of Christ, " Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." (Revelation 3:20)