“He that has an ear” — Revelation Chapter 2 – Basic Training Bible Ministries

As we study the message of Christ to the seven churches, we will do well to keep in mind four interpretation aides given by Dr. C. I. Scofield:

Local meaning—these are seven actual churches existing in John’s time and to which he ministers.
General meaning—these conditions may be found in churches throughout the Church Age, and this gives us a key for evaluating a local church by the “mind of Christ,” (1 Cor. 2:16).
Personal meaning—each message includes the challenge “to him who overcomes” and “[him] who has an ear.” Thus, we can evaluate our own lives by this.
Prophetic meaning—these seven churches are chosen in this order to illustrate church history from the time of John to the Rapture.

Two major trends are seen running through this account. First, there is the purifying process going on for those who are true believers—the “overcomers” by faith, 1 John 5:4–5. Second, there is an increasing apostasy of dead human religion. At the Rapture, the Body of Christ is removed, but apostate Christendom goes on to become the “great whore” of Revelation 17.

Ephesus—Revelation 2:1–7

The church of Ephesus was founded by the Apostle Paul (Acts 18:18–21; 19:1–20). John came there before the destruction of Jerusalem and made Ephesus the center of his circuit ministry. “Ephesus” means “beloved,” yet this church is rebuked for losing its love for Christ. They had many good “works” but had “fallen” from their occupation with the person of Christ.

Historical Ephesus illustrates church history from 35–100 AD. Note Satan’s attempt to infiltrate the church through the Nicolaitans. The word comes from niko (“to conquer”) and laos (“the people”). This attempted establishment of a “church hierarchy,” which distinguished between “clergy” and “laity,” was repulsed in the first century.

The warning to the believer who “has an ear” and would be an “overcomer” is to constantly maintain personal fellowship and love for Christ as the greatest of spiritual priorities. Obviously, we can only love the Living Word by loving and living the written Word. Revelation 2:5 gives the road of recovery as remembrance, repentance, and return to first acts of love for Christ. Here, we see the beginning of the cooling process leading to the Laodicean church.

Note:

Commended for endurance, their stand against false apostles and the Nicolaitan heresy.
Condemned for reversionism—the “first love” from which they had “fallen” was the sound doctrine of the book of Ephesians.

Smyrna—Revelation 2:8–11

“Smyrna” means “myrrh,” which was a gum or resin that was crushed to give off a fragrance. Myrrh was also used in embalming the dead. This church was persecuted and suffered greatly. Christ greets them as the One “who was dead, and came to life.” This poor church was rich in God’s sight, for they were faithful in spite of suffering, slander, and death. They are promised the “crown of life” (James 1:12). Note here Satan’s two-fold attack of external persecution and internal infiltration by legalistic Jews whom Christ calls the “synagogue of Satan.”

One of the great martyrs of Smyrna was the Pastor Polycarp, who was a student of John. He was burned at the stake, and won the crown of life!

Historically, Smyrna represents Church history from 100–300 A.D., a period of great persecution by Rome. At this time, Christianity was despised by the world as a collection of ragged, poor, deluded people, yet they were rich before God. When we come to Laodicea, we find a large, rich, respected church that is naked in God’s sight. Is there any question where we are today?

Note:

This is the edified church.
This suffering church endured the most and lasted the longest.
Encouraged but not condemned.
Smyrna had many great teachers and a maximum number of believers in maturity.

Pergamos—Revelation 2:12–17

“Pergamos” is a compound word meaning “married, exalted.” Pergamos was a rich, influential city of Asia Minor. Yet the church was worldly. She is greeted by Him “who has the sharp two-edged sword,”—the Word of God (Heb. 4:12). She has permitted the infiltration of three heresies. One, Satan had set up his throne here. We find that the teaching of the Babylonian mysteries were actually carried to Pergamos about 133 B.C. These teachings begun in ancient Babylon, would in time become so assimilated by Apostate Christianity as to become “Mystery Babylon.” Pergamos was the center of Caesar worship. Second, the doctrine of Balaam had gained a foothold (Num. 22–25). This was basically a teaching of compromise with the world—Balaam taught Israel to intermarry with the heathen—thus a “marriage” of the Church and the world. Third, the Nicolaitans who were repulsed by Ephesus are accepted in Pergamos.

What begins in apostasy as “deeds,” develops into “doctrines,” which in time becomes “denominations.” The overcomers will receive the “hidden manna,” the deep things of Christ (John 6:31–33; Col. 1:26), and the “white stone,” representing the vote of approval from God.

Historically, Pergamos represents church history from 300–500 A.D. Constantine made Christianity a “state religion” so that it became joined to the heathenistic practices of Rome.

During the period of this apostate union, Damasus, the Bishop of Rome (an unbeliever) was given the title of Supreme Pontiff of the Babylonian mysteries which came to Rome from Pergamos. Thus Satan’s program to “assimilate” the Church through infiltration took a great step forward. This was the age of “heresy,” yet even here there were “overcomers” who stood against the tide, and died a martyr’s death!

Note:

It is the “surrounded” church.
Pergamos was one of the most evil cities of the Ancient World. It was here that Satan had his headquarters on earth.
There were many strong believers in Pergamos, but they were surrounded by religious apostasy.
They are condemned for allowing apostasy into the church. Idolatry and rituals of ceremonial sex had infiltrated the church.

Thyatira—Revelation 2:18–29

The Son of God greets this church with flaming eyes and feet of judgment! Though there is some approval in Rev. 2:19, the church has become a haven for “Jezebel,” an actual woman who became prominent as a teacher and led people into idolatry and immorality. Though God gave her “time to repent” she would not. She is a preview of the “great whore” (Revelation 17) and so will be cast “into great tribulation” along with her children, i.e., apostate Christendom.

Even in Thyatira some remained faithful, Rev. 2:24–29. They are to hold fast to truth and are promised great authority in Christ’s kingdom for standing against the usurped authority of this Jezebel. They will be decorated with the “morning star,” the reflected glory of Jesus Christ (compare Dan. 12:3, 2 Pet. 1:19).

Historically “Thyatira,” which means “continual offering,” speaks of the age of Romanism, 500–1500 A.D. In Romanism the “once-for-all” sufficiency of the cross is denied for a continual offering of works, penance, and sacraments as a means of salvation. Just as Jezebel will not repent, neither will this system of idolatry as the “Babylon” of the future (cf., Jer. 51:8–9, Rev. 18:4). The “deep things of Satan” are the Babylonian teachings perpetuated by the Roman Church.

Note:

Again, commended for production and service under pressure.
However, again as others, condemned for allowing apostasy to enter, along with demonism and occult practices.
Warned to hold fast.

Gene Cunningham - September 6, 2022

The Outer Darkness Controversy - Part Two

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There is a controversy around the term “outer darkness” which Jesus teaches in parables. It is crucial to view these parables considering the timeframe in which they were given. These parables are addressed to Israel—not the Church, which was not yet in existence. Specifically, they are aimed at Israel during the Tribulation period. That is not to say we cannot find applications which are valuable, but application is not the same as interpretation. Inaccurate interpretation will inevitably lead to flawed applications. To illustrate pitfalls of misinterpreting what Jesus means by the “outer darkness,” Matthew 25:30, the parable of the talents, says, “cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth.” Is the unprofitable servant a believer or an unbeliever? To answer this question, we look at the trend of Jesus teaching starting in Matthew Chapter Eight. You remember the Centurion story? In Matthew 8:7, the Centurion said, “I am not worthy.” Here is one of the hallmarks of faith, which is humility. “I am not worthy that you should come under my roof. Only speak the word.” So, there is a trust in the authority of the Lord's word and the power of His word. And then, of course, there is authority orientation. The Centurion continues, “I am a man under authority. And I have soldiers under me….” And with this. Jesus responds by “marveling.” We only see two times in the Gospels that Jesus “marveled.” One is here at the faith of a Gentile centurion, and the other time is when He marvels at the unbelief of the Jews. So, Jesus marvels and says, “Assuredly, I say to you, I have not found such great faith, not even in Israel. And I say to you that many will come from the East and the West and sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven.” Why are they coming from the East and West? Remember, the Bible is always Jerusalem and Israel centered, so, East in the West refers to Gentiles, not Jews. Jesus continues the parable, “But the sons of the kingdom will be cast into outer darkness.” Does this sound familiar? “There will be weeping and gnashing of teeth.”Some say that we must take “the sons of the kingdom” here as referring to believers because “sons of the kingdom” is also used by Jesus telling a parable about a field and a man sowing good seed in his field and an enemy came and sowed tares. So, that thinking says, because the Son of Man (Jesus) is the Sower, and He sowed “good seed”, they are the sons of the kingdom. We have to believe that they are believers, right? But who is He talking to? He's talking to Jews. And He's talking to Jews from their culture which was based on the Old Testament. They all knew that Isaiah the Prophet, 700 years before Jesus came into the world, anticipated this parable. Isaiah 5:1 says, “Now let me sing to my well beloved, the song of my beloved regarding his vineyard, my well beloved has a vineyard on a very fruitful hill. He dug it up and he cleared it out, cleared out its stones, and he planted it with what is the choicest vine.” Would you say that's a good seed? I would say that's good seed. Isaiah continues, “He built a tower in its midst as he also made a wine press in it, and he expected it to bring forth good grapes, but it brought forth wild grapes.” Isaiah 5:3 says, “Now oh, inhabitants of Jerusalem and Men of Judah, judge, please between me and my vineyard. What more could have been done to my vineyard that I have not done in it? Why, then, when I expected it to bring forth good grapes, did it bring forth wild grapes?” The argument about the good seed falls to the ground, don't you think? Is Jesus distinguishing between great faith and little faith, or is He distinguishing between faith and unbelief? The centurion had “great faith” and Jesus marveled at that, but the issue is not "great" but "faith." Would you say then that in the picture of those coming from the East and the West, that they are believers? What kind of believers? Gentile believers. Who are those who are being cast into outer darkness? The sons of the kingdom. Remember the parable of the virgins? “Virgin” is God’s nomenclature for the whole nation of Israel in the Old Testament. Also, “My servant” is used of Israel in the Old Testament. Though they are by right Sons of the Kingdom, they are actually unbelieving Sons of the Kingdom. As Paul points out in Romans nine, it's because of their unbelief. Unbelieving Jews are going to be cast into outer darkness.