Revelation Study Class 7

Beth Elohim Messianic Synagogue
Revelation Study Class 7
The Epistles to the Seven Assemblies
First, note the structure of the seven Epistles as a whole, and the seven lessons based on the seven stages of Israel’s history. This separates them into 3 and 4; the numbers into which 7 is always divided.
In the first three Epistles the references are to Israel’s history, as recorded in the Old Testament, and are from the period when Israel was in the Wilderness. All Israel is included. In the last four Epistles the references are to the period when the people were in the Land, and Israel and Judah are mentioned alternately.
The Seven Epistles as a whole
Failure is the main subject with the causes that led to that failure. This is the basis of the great lesson to which the Israelites will need to refer for a future time of Trial, Testing, and Tribulation; which will ultimately end in triumph and glory rather then failure. The division into three and four is further marked by the injunction[pleading with consequences for disobedience if the instructions/actions are not followed]with which each of the seven Epistles close.
In the first three, which refer to the Wilderness, the Promise follows the injunction; while in the last four, which refer to the Land, the order is reversed with the injunction following the Promise. Now we will examine these Epistles individually.
1. The First Epistle: Ephesus
(2:1-7) Although the structure of each Epistle varies, each is based on the same general plan,viz.: The Introduction, consisting of Yahshua’s command to Yochanan to write, with an appropriate attribute taken from the previous vision in chapter 1. The Conclusion, consisting of Yahshua’s command to him that hath an ear to hear; with His promise, fulfilled in the latter portion of the book. Between these we have the subject-matter of the Epistle proper. While this general arrangement is common to all the Epistles, each has its own peculiar description of it.
The correspondence and contrasts between the epistles are worthy of note, forming a useful guide to their connectedness. They show us the important points, which we should take seriously; and the matters of which we should place special emphasis. In short, they give us the peculiar scope of the key to each Epistle respectively.
EPHESUS
2:1. To the angel As previously mentioned, this is the Shelach Tzibbur of the Synagogue, the presiding minister. A title well understood by Jewish readers, but quite foreign to Gentile ears.[of the Assembly] As in Acts 19:32,39.41. Or Synagogue . The American Version renders the Greek Synagogue in James 2:2 “ Assembly” instead of Synagogue ; and in James 5:14 “Church” instead of Assembly. The former passage (2:2) identifies the nature of the Assembly in James 2:14). It was the congregation assembling in the Synagogue. Therefore, there is no reason why it should not be taken as such in Revelation 2-3.
In Ephesus, write There is no way one can compare this Epistle to the one given by Sha’ul (Paul) to the Ephesians and think that it is the same Assembly being addressed. It is not a matter of argument or of opinion. Rather, it is a matter of fact. Read the two Epistles, one after the other, and note the standing of grace in the one, and the standing of works in the other. Indeed, it is true that Yochanan wrote some years later that Sha’ul; but though this might affect the condition of the Assembly, it could not change the ground of G-d’s dealings. G-d’s covenant had not changed. But here, everything is changes, as we shall see. In Sha’ul’s Epistle to the “Church” in Ephesus, G-d speaks of those who are all of them on the highest ground of privlege defined by Yahshua in His definition of a true believer in the Seven-fold witness found in Revelation. Here, there is no blessing at all, except to the overcomers; those who repent, place their trust in the faithfulness of Yahshua even unto His death, then lovingly follow the commands/instructions/law of G-d. This is the Seven-fold witness found seven times in the book of Revelation in slightly varied verbiage. (You can find the specific verses by going to https://www.rabdavis.org , clicking on the “Teaching” link, scrolling down the menu to “Definition of a True Believer.”
These things saith He that holdeth the seven stars in His right hand (1;6), He that walketh in the midst of the seven lamp-stands of gold (1:13). The reference in this case is to Deuteronomy 23:14, where this walking and the object of it, are the same as in the Day of the L-rd. “ “ For the L-rd thy G-d walketh in the midst of thy camp to deliver thee, and to give up thine enemies before thee; therefore shall thy lamp be holy; that He see no unclean thing in thee, and turn awa from thee.”
In this case, Yahshua walks according to Leviticus 26;12 and his eye sees and exposes the unclean things in the camps of these Assemblies. It will behoove all true believers to examine the transgression in each of the Epistles and ask G-d to search our hearts for any unclean thing (Ps. 139) and make the adjustments in our lives just as Yahshua admonished each of the Assemblies.
I know thy works This is the principle on which the L-rd will deal with the Remnant of Israel in the Day of the L-rd. It is also the principle on which he deals with His flock in this age. See Isa. 96:18: “ For I know their works and their thoughts: it shall come, that I will gather all nations and tongues, and they shall see My glory.” The context in the previous verses (15-17) shows the nature of these “works” and the time of the L-rd’s addressing them. Most of the seven Epistles begin with the statement to this fact, as to “works” from Isaiah 19:18.
And labor, and thy endurance or patience (2:3). This is the patience referred to in 13:10: “ Here is the patience and faith of the saints”; 14:12: “ Here is the patience of the saints; here are they that keep the commandments (“works” spoken of ) of G-d, and the faith of Yahshua.” The statement in this Epistle refers to the condition of things in the Day when the things written in this Book shall be fulfilled.
…and that thou cans’t not bear wicked (or evil) men; and thou didst try those who call themselves apostles, and are not, and didst find them liars: And thou hast endurance, and didst bear for the sake of my name, and hast not wearied
Nevertheless I have this against thee, that thou hast left thy first love [love of G-d]. This is emphatic. Lit., it is “thy love-thy first love.” Here we have a reference to Jeremiah 2;2 where G-d commanded Jeremiah to begin his prophecy by calling this fact to there remembrance: “ Go and cry in the ears of Jerusalem, saying, ‘Thus saith the L-rd: I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness.” This was the day referred to in Ezekiel 16:8-10, etc.,: the day when YHVH set His love upon them and chose them, not because of their number, “ but because YHVH loved you (Deut. 7:7-9).Under the expression in 1:5, “ unto him who loveth us.” Remember therefore whence thou has fallen, and repent. This is strange language of it is addressed to those who had been “blessed with all spiritual blessings, in the heavenlies, in Yahshua” (Eph. 1:3). Nothing could forfeit such blessings; because they are in the heavenlies, in Yahshua, whense none can touch them or pluck them. Nor can repentance procure them, for they are all the gift of G-d to His Assembly and His gifts and calling are without repentance (Rom. 9:29). No; the Assembly to whom such words are directed cannot be the Assembly addressed by the Ruach HaKodesh (Holy Spirit) through Sha’ul(Paul).
…and do the first works; otherwise (Lit. but if not) I am coming to thee, and will remove thy lamp-stand out of its place, except thou repent. He had come seeking fruit at His first Advent, but found it not. Now He is coming again, and the cry goes forth once more, “ Repent”; for He who is coming is at hand. Repentance is “the first work.” It is the one condition of national blessing for Israel. It is the essence of the proclamation of the King and the Kingdom. The ministries of Yochanan the Immerser(Matt. 3:2), of Yahshua Himself (Matt.4;17), and of Peter (Acts: 2:38;3:39), were all stamped with this one word “Repent.” This is the “first work” to be done, the first step to be taken in view of national blessing. (See Lev.26:40-42; 1 Kings 8:33,35,37; Deut. 30;1-3; Dan. 9:3-4; Zech. 1:3).
But this thou hast, that thou hatest the deeds of the Nicolaitanes which I also hate. The Nicolaitans represent Church hierarchy; those who place themselves above and hold authority over the laymen. There are those who are guilty of this in Judaism and Christianity as just two examples, so no religion is exempt. The Nicolaitanes are mentioned again in verse 15. History knows nothing definite of any people bearing such a name during the primitive age of “Christianity,” but tradition has something to say on the subject although it is so uncertain and conflicting that most commentators attempt to solve the difficulty by considering the name as being symbolic (as they do with Balaam (ii.14,15) who sold his services for money and turned the Israelites away from G-d to worship foreign gods, and Jezebel (ii.20). They interpret it by its etymology- (nikos) conqueror and (laos) people. If there is anything to this, it is better to leave it to “that day,” when events will manifest its true meaning.
He that hath an ear, let him hear Noone but the L-rd Yahshua ever used this formula. He used it on 14 occasions, always when He was speaking of the great change in the Dispensation which was about to take place. It is connected with Dispensational truth. Six times, which is he number of man in Gematria in the Gospels He used it as the Son of Man; 8 times which is the Dominical Number, in Revelation, as the risen L-rd speaking from heaven; here at the close of each of these seven Epistles, and once in chapter 13:9. What the Spirit saith (or is saying) to the Assemblies. In Revelation 19:10 we are told that “the testimony of Yahshua is the Spirit pf prophecy.”i.e., it is the prophetic testimony spoken by Yahshua Himself; or the testimony spoken by His servant Yochanan, or by angelic messengers concerning Him who addressed these Assemblies ni this Book.
To him that overcometh This is language that is completely foreign to the Epistles Sha’ul used to write to believers . The members of Yahshua’s Body have already overcome all “in Him” are already” more than conquerors through Him that loved us” (Rom. 8:37). The same John speaks, in his Epistle, of those who belong to the Called-Out Ones of G-d as having already overcome (See 1 John 2:13; 13:4; 4:4-5). Those who are addressed here will be living in the days of the Beast, in the midst of the greast Tribulations and there will be those who will “endure unto the end.” Of some we read “the Beast…shall make war against them, and shall overcome them and kill them” (11:7). Of others it is said that they overcame him (the Accuser of their brethren) by the blood of the Lamb, and by the Word (Torah) of their testimony; and they loved not their lives unto death” (12:11). Of others again, “ It was given unto him (the Beast) to make war with the saints and to overcome them” ( 13:7). Hence, the reiteration of the final promise in 21:7, “ he that overcometh shall inherit all things.’
The Revelation is full of overcoming. No less than 16 times we see the verb (nikao ), to conquer, or overcome. The overcomers who are addressed at the close of each of the Seven epistles will be living in the days referred to in these passages. They will be special overcomers of a specific form of evil. They are thus prophesied of in Isaiah 66:5: “ Hear the word of YHVH, ye that tremble at his word: our brethren that hated you, that cast you out for my name’s sake, said let YHVH be glorified: but he shall appear to your joy, and they shall be ashamed.” I submit these that are hated by the Jewish brethren at this time in history are the Messianic Jews who are considered “apostate” Jews or labeled as “Christians”, neither of which are true. I also believe Isaiah 66 refers to the restored Kingdom of Israel.
These overcomers are also spoken of in Daniel 11;32 as those who “do know there G-d, shall be strong and do exploits.” In Matthew 24;13, as those who “ shall endure unto the end” (Compare to Matthew 10:22).
… will I give to eat of the tree of life which is in the paradise of G-d This first promise if fulfilled in 22:14 where the article “ the tree of life” is used and refers specifically to the overcomers. The Tree mentioned in verse 2 and Ezekiel 47:12 is another tree or trees (without the article) intended for the healing of the nations during the millennium.
The promise here refers to the New Earth, when the curse that was the result of Adam’s fall will be removed, and the whole Earth be restored as the Paradise of G-d. To this “Paradise” Sha’ul was caught away (2 Cor. 12:4); and also to this “third Heaven” (and Earth). The first was overflowed with water and perished (2 Pet. 3;6; Gen. 1:2). The second Heavens and Earth are those “which are now” (2 Pet. 3:7, which will be purged by fire (2 Pet. 3;10). The third are those for which we look, even the New Heavens and the New Earth (Paradise restored) (2 Pet. 3;13; Rev. 21,22). To this third heaven and Paradise was Sha’ul caught away in a vision.
Next class we will address the Second Epistle: Smyrna
Shalom
Rabbi Tamah Davis-Hart