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".
