Study Focus: Last week we looked at the first of the messages to the seven churches. In this lesson, we will study messages two through seven (Rev. 2:8–3:22).
Introduction: The messages to the seven churches have brought encouragement to God’s people over the centuries. They assure us that God is intensely interested in the workings of His church. He knows all its challenges and is eager to provide counsel and precious promises to all who will listen.
Lesson Themes: The lesson and the focus passage introduce the following themes:
I. The Chiasm of the Seven Churches
The messages to the seven churches are structured in a typical Hebrew style (see the commentary that follows for details).
II. Encouragement in Trouble
The messages to the seven churches exhibit both spiritual decline and a corresponding increase in the number and weight of promises made to each church.
III. Christianity’s Greatest Advance and Its Contemporary Consequences
The message to Philadelphia forecasted a time of great missionary advance. But that advance included aspects that have put Christianity on the defensive today.
IV. The Message to Thyatira Is Different.
The churches as a whole exhibit spiritual decline. That also is manifest in the messages to Ephesus, Pergamum, and Sardis. But the message to Thyatira deviates from that pattern in a couple of key ways.
V. Laodicea and the Final Era of Earth’s History
Evidence from the text supports the idea that Laodicea represents the church at the close of Christian history.
Life Application: The inclusion of Jezebel in the message to Thyatira invites students to reflect on the role of the four women in Revelation. Seventh-day Adventists also are invited to apply the message for Laodicea to themselves.
Part II: Commentary
The messages to the seven churches have a common structure, similar in form to ancient letters. (1) Jesus addresses each church by name. (2) He then introduces Himself to each church, using characteristics drawn from chapter 1. (3) He offers an analysis of the strengths and/or weaknesses of each church. (4) Jesus provides counsel suitable to His analysis of each church. (5) An appeal is made to the church to listen to the Spirit. (6) Each message concludes with a promise or promises to those in each church who overcome. In messages four through seven (beginning with Thyatira), the fifth and sixth components are in reverse order.
Main Themes of Lesson 3 Elaborated:
I. The Chiasm of the Seven Churches
The structure of the messages to the seven churches exhibits a literary form that is grounded in Hebrew logic. In Western thinking, A + B = C. But in Hebrew logic, A + B = A enhanced. This literary form is called chiasm (from the Greek letter X [pronounced “key”]). Writers produce chiasms when they reason full circle, coming back to the beginning point of an argument. The first point parallels the last point. The second point parallels the next-to-last point, and so on, with the climax at the center rather than the end. It is, perhaps, not coincidental that the form of the seven-branched lampstand in the tabernacle is analogous to a literary chiasm.
The letter to Smyrna (second letter) shares many similarities with the letter to the Philadelphians (sixth letter): both are largely positive messages. The letters to Pergamum (third letter) and Sardis (fifth letter) are to churches in steep decline. The message to Thyatira (the fourth and middle church) is twice as long as the others and is different from all the others (see theme IV). This arrangement means that the first and last letters (to Ephesus and Laodicea) also are parallel. This structure suggests that Laodicea, like Ephesus, suffers from a deficiency of love.
II. Encouragement in Trouble
When we look at the seven churches as a whole, they seem to be in a state of decline, and the rebukes from Jesus become more and more serious. The churches at Ephesus and Smyrna are faithful churches, with the only flaw of Ephesus being a deficiency of love. But as we go through the messages to the churches, things seem to decline from Pergamum through Sardis until we get to Laodicea, where Jesus cannot think of anything good to say about the church. While the message to Philadelphia is positive, the church is much weaker than Smyrna. In the message to Ephesus, Jesus longs for their repentance. Laodicea makes Jesus feel like vomiting. This graphic description is a severe word picture.
But this word picture leads into the most encouraging part of the messages to the seven churches. The first church gets one promise: the tree of life. The second church gets two: the crown of life and deliverance from the second death. The third church gets three: hidden manna, a white stone, and a new name. The fourth church gets four promises; the fifth church gets five; the sixth church gets six. Each church gets more promises than the church before, and the seventh church, Laodicea, gets the loftiest promise of all: to sit with Jesus on His throne.
As the condition of the churches declines, as the rebukes of Jesus become more severe, the promises of Jesus abound more and more. The worse things get, the greater the grace and power that God exerts. The deeper the problems you may have in life, the more powerful is the grace of Jesus Christ. This message speaks as powerfully for us today as it did in ancient times.
III. Christianity’s Greatest Advance and Its Contemporary Consequences
The lesson brings out the point that the message to Philadelphia applies to the great revival of Protestantism during the eighteenth and nineteenth centuries. This revival motivated the church to carry the gospel to the whole world. It resulted in the greatest expansion of Christianity since the time of Pentecost.
But there was a dark side to this expansion. Missionary endeavors too often rode on the back of Western civilization’s colonial expansion in the economic and political realms. As a result, many non-Christian peoples today see Christianity as a self-serving tool of Western imperialism rather than a humble, self-effacing movement that seeks to improve the lives of others. This attitude is increasingly found even in the more “Christian” parts of the world. Christianity, as a whole, is on the defensive today. In this context, manipulation or political involvement of any kind on the part of the church plays into the negative stereotypes that have arisen. The gospel message must not rely on political and economic support for its success. It has been thrown back to Jesus’ original plan of “power . . . made perfect in weakness” (2 Cor. 12:9, NIV).
IV. The Message to Thyatira Is Different.
As mentioned earlier, the churches of Revelation, as a whole, exhibit spiritual decline. That decline also is clearly manifested in the messages to Ephesus, Pergamum, and Sardis. But the message to Thyatira goes against the established structural pattern of the previous messages in several ways. First of all, the message to Thyatira is twice as long as the other six messages. This length is fitting to its role at the center of the chiasm and the long period of persecution that it represents during Christian history. Second, within the church of Thyatira is a faithful remnant, just as at other difficult times for the people of God, such as the time of Elijah, there was a faithful remnant (see 1 Kings 19:18.).
Third, Thyatira is the only church about which Jesus says that their “latter works exceed the first” (Rev. 2:19, ESV). While all the previous churches were either in decline or holding steady, Thyatira already was improving. Placed at the center of the history of the seven churches, this positive message means that God is bringing people out of apostasy and through the subsequent messages preparing the church for the second coming of Jesus. While Satan accuses God’s followers in order to discourage and distract, Jesus and the Holy Spirit rebuke in order to encourage and to heal.
V. Laodicea and the Final Era of Earth’s History
As Seventh-day Adventists, we often have seen the message to Laodicea as applying particularly to us at the end of time. One of the best evidences for this is the connection between Revelation 3:18 and Revelation 16:15. No other text in the Bible contains the four major words found in both of these passages. Both verses contain the Greek words for “seeing” (Greek: blepô), “clothing” (Greek: himation), “shame” (Greek: aischunê, aschêmosunê), and “nakedness” (Greek: gumnotês, gumnos). This inclusion is a striking parallel. In the midst of the verses speaking about Armageddon (Rev. 16:14–16), there is a call to end-time watchfulness in the language of Laodicea (Rev. 16:15, compare Rev. 3:18). This call is striking evidence that Laodicea represents the final church of earth’s history.
Part III: Life Application
How many women are portrayed in the book of Revelation, and what is their role in the message of the book? There are four women portrayed in Revelation. Two are positive figures; and two are negative. The first is Jezebel, the leader of the opposition to the faithful ones in Thyatira (Rev. 2:20–23). The second is the godly woman of Revelation 12 (Rev. 12:1, 2, 5, 6, 14–17). The third is harlot Babylon (Rev. 17:1–7, 16). The fourth is the bride of the Lamb (Rev. 19:7, 8). All four are ultimately associated with the church, either positively or negatively. Jezebel, the opponent of Thyatira, anticipates harlot Babylon, who is dressed like the high priest (Rev. 17:4). If the first part of Thyatira represents the medieval church, then the two images are very closely related. Opposition to Christ often wears a Christian face. Similarly, the woman of Revelation 12 represents the faithful people of God throughout history. The bride of the Lamb in Revelation 19:7, 8 represents the faithful of God at the end of history symbolized by the New Jerusalem. So it stands to reason that the woman of Revelation 17 represents all those who oppose God, especially religious powers that unite with secular worldly powers to form an end-time Babylon. “Woman” in Revelation represents those who profess to be followers of Christ, but depending on which woman, the profession may not be sincere.
How should Seventh-day Adventists apply the message of Revelation 3:18–21 to themselves? What is there in the text for all of us to learn? Gold can express the value we have in God’s eyes, as well as faith that has undergone a refining and purifying process. White raiment represents the righteousness of Christ that is given to us. Eye salve represents the spiritual discernment that helps us clearly see our need for Christ. Although Jesus disciplines as needed (Rev. 3:19), He never forces anyone to follow Him. He gently invites and leaves the decision to us (Rev. 3:20). And He holds out the promise to end all promises to us. If we invite Jesus to rule over our hearts and overcome (Rev. 3:21), we will participate in His throne. As expressed by the gold tried in the fire, God sees infinite value in us.
What encouragement can we take from an awareness that many ancient Christians remained faithful to God in the midst of godless cities?
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Key Text: Revelation 3:21
Study Focus: Last week we looked at the first of the messages to the seven churches. In this lesson, we will study messages two through seven (Rev. 2:8–3:22).
Introduction: The messages to the seven churches have brought encouragement to God’s people over the centuries. They assure us that God is intensely interested in the workings of His church. He knows all its challenges and is eager to provide counsel and precious promises to all who will listen.
Lesson Themes: The lesson and the focus passage introduce the following themes:
I. The Chiasm of the Seven Churches
The messages to the seven churches are structured in a typical Hebrew style (see the commentary that follows for details).
II. Encouragement in Trouble
The messages to the seven churches exhibit both spiritual decline and a corresponding increase in the number and weight of promises made to each church.
III. Christianity’s Greatest Advance and Its Contemporary Consequences
The message to Philadelphia forecasted a time of great missionary advance. But that advance included aspects that have put Christianity on the defensive today.
IV. The Message to Thyatira Is Different.
The churches as a whole exhibit spiritual decline. That also is manifest in the messages to Ephesus, Pergamum, and Sardis. But the message to Thyatira deviates from that pattern in a couple of key ways.
V. Laodicea and the Final Era of Earth’s History
Evidence from the text supports the idea that Laodicea represents the church at the close of Christian history.
Life Application: The inclusion of Jezebel in the message to Thyatira invites students to reflect on the role of the four women in Revelation. Seventh-day Adventists also are invited to apply the message for Laodicea to themselves.
Part II: Commentary
The messages to the seven churches have a common structure, similar in form to ancient letters. (1) Jesus addresses each church by name. (2) He then introduces Himself to each church, using characteristics drawn from chapter 1. (3) He offers an analysis of the strengths and/or weaknesses of each church. (4) Jesus provides counsel suitable to His analysis of each church. (5) An appeal is made to the church to listen to the Spirit. (6) Each message concludes with a promise or promises to those in each church who overcome. In messages four through seven (beginning with Thyatira), the fifth and sixth components are in reverse order.
Main Themes of Lesson 3 Elaborated:
I. The Chiasm of the Seven Churches
The structure of the messages to the seven churches exhibits a literary form that is grounded in Hebrew logic. In Western thinking, A + B = C. But in Hebrew logic, A + B = A enhanced. This literary form is called chiasm (from the Greek letter X [pronounced “key”]). Writers produce chiasms when they reason full circle, coming back to the beginning point of an argument. The first point parallels the last point. The second point parallels the next-to-last point, and so on, with the climax at the center rather than the end. It is, perhaps, not coincidental that the form of the seven-branched lampstand in the tabernacle is analogous to a literary chiasm.
The letter to Smyrna (second letter) shares many similarities with the letter to the Philadelphians (sixth letter): both are largely positive messages. The letters to Pergamum (third letter) and Sardis (fifth letter) are to churches in steep decline. The message to Thyatira (the fourth and middle church) is twice as long as the others and is different from all the others (see theme IV). This arrangement means that the first and last letters (to Ephesus and Laodicea) also are parallel. This structure suggests that Laodicea, like Ephesus, suffers from a deficiency of love.
II. Encouragement in Trouble
When we look at the seven churches as a whole, they seem to be in a state of decline, and the rebukes from Jesus become more and more serious. The churches at Ephesus and Smyrna are faithful churches, with the only flaw of Ephesus being a deficiency of love. But as we go through the messages to the churches, things seem to decline from Pergamum through Sardis until we get to Laodicea, where Jesus cannot think of anything good to say about the church. While the message to Philadelphia is positive, the church is much weaker than Smyrna. In the message to Ephesus, Jesus longs for their repentance. Laodicea makes Jesus feel like vomiting. This graphic description is a severe word picture.
But this word picture leads into the most encouraging part of the messages to the seven churches. The first church gets one promise: the tree of life. The second church gets two: the crown of life and deliverance from the second death. The third church gets three: hidden manna, a white stone, and a new name. The fourth church gets four promises; the fifth church gets five; the sixth church gets six. Each church gets more promises than the church before, and the seventh church, Laodicea, gets the loftiest promise of all: to sit with Jesus on His throne.
As the condition of the churches declines, as the rebukes of Jesus become more severe, the promises of Jesus abound more and more. The worse things get, the greater the grace and power that God exerts. The deeper the problems you may have in life, the more powerful is the grace of Jesus Christ. This message speaks as powerfully for us today as it did in ancient times.
III. Christianity’s Greatest Advance and Its Contemporary Consequences
The lesson brings out the point that the message to Philadelphia applies to the great revival of Protestantism during the eighteenth and nineteenth centuries. This revival motivated the church to carry the gospel to the whole world. It resulted in the greatest expansion of Christianity since the time of Pentecost.
But there was a dark side to this expansion. Missionary endeavors too often rode on the back of Western civilization’s colonial expansion in the economic and political realms. As a result, many non-Christian peoples today see Christianity as a self-serving tool of Western imperialism rather than a humble, self-effacing movement that seeks to improve the lives of others. This attitude is increasingly found even in the more “Christian” parts of the world. Christianity, as a whole, is on the defensive today. In this context, manipulation or political involvement of any kind on the part of the church plays into the negative stereotypes that have arisen. The gospel message must not rely on political and economic support for its success. It has been thrown back to Jesus’ original plan of “power . . . made perfect in weakness” (2 Cor. 12:9, NIV).
IV. The Message to Thyatira Is Different.
As mentioned earlier, the churches of Revelation, as a whole, exhibit spiritual decline. That decline also is clearly manifested in the messages to Ephesus, Pergamum, and Sardis. But the message to Thyatira goes against the established structural pattern of the previous messages in several ways. First of all, the message to Thyatira is twice as long as the other six messages. This length is fitting to its role at the center of the chiasm and the long period of persecution that it represents during Christian history. Second, within the church of Thyatira is a faithful remnant, just as at other difficult times for the people of God, such as the time of Elijah, there was a faithful remnant (see 1 Kings 19:18.).
Third, Thyatira is the only church about which Jesus says that their “latter works exceed the first” (Rev. 2:19, ESV). While all the previous churches were either in decline or holding steady, Thyatira already was improving. Placed at the center of the history of the seven churches, this positive message means that God is bringing people out of apostasy and through the subsequent messages preparing the church for the second coming of Jesus. While Satan accuses God’s followers in order to discourage and distract, Jesus and the Holy Spirit rebuke in order to encourage and to heal.
V. Laodicea and the Final Era of Earth’s History
As Seventh-day Adventists, we often have seen the message to Laodicea as applying particularly to us at the end of time. One of the best evidences for this is the connection between Revelation 3:18 and Revelation 16:15. No other text in the Bible contains the four major words found in both of these passages. Both verses contain the Greek words for “seeing” (Greek: blepô), “clothing” (Greek: himation), “shame” (Greek: aischunê, aschêmosunê), and “nakedness” (Greek: gumnotês, gumnos). This inclusion is a striking parallel. In the midst of the verses speaking about Armageddon (Rev. 16:14–16), there is a call to end-time watchfulness in the language of Laodicea (Rev. 16:15, compare Rev. 3:18). This call is striking evidence that Laodicea represents the final church of earth’s history.
Part III: Life Application