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1st Quarter Sabbath School Bible Study Guide “The Book of

Revelation”Jan / Feb / Mar 2019

Lesson 3 “Jesus’ Messages to the Seven Churches”

1/12/19 – 1/18/19

Memory Text: “To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne” (Revelation 3:21, NKJV).

From Patmos, Jesus sent a letter via John with seven messages to His people. While those messages concern the churches in Asia of John’s day, they also prophetically portray in symbols the condition of the church throughout history.

A side-by-side comparison of these messages shows that they follow the same sixfold structure. Each opens with Jesus addressing the specific church by name. The second part begins with the phrase: “These things says … ” (NKJV), in which Jesus introduces Himself to each church using descriptions and symbols found in chapter 1. Those descriptions of Jesus were suited to the specific needs of each church. Thus, Jesus pointed to His ability to meet their different struggles and situations. Next, Jesus gives an appraisal of the church, and then He counsels the church how to get out of its predicaments. Finally, each message concludes with an appeal to hear the Spirit’s message and with promises to the overcomers.

As we saw in last week’s lesson in our analysis of the message to the first church in Ephesus, and as we will see this week in our study of the remaining six messages, Jesus offers hope and answers the needs of each church in each situation. Hence, surely He can meet our needs today, as well.

Sunday: January 13th Christ’s Messages to Smyrna and Pergamum

Smyrna was a beautiful and wealthy city but also was a center of mandated emperor worship. Refusing to comply with this mandate could lead to the loss of legal status, to persecution, and even to martyrdom.Read Revelation 2:8-11. How does the way Jesus presents Himself to this church relate to the church’s situation? Revelation 2:8 “And to the angel of the church in Smyrna write, ‘These things says the First and the Last, who was dead, and came to life: 9 “I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan. 10 Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into 1

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prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life. 11 “He who has an ear, let him hear what the Spirit says to the churches. He who overcomes shall not be hurt by the second death.” ’ 8. Angel. See on ch. 1:20. Smyrna. This name was long thought to be derived from muron, the name of an aromatic gum derived from the Arabian tree Balsamodendron myrrha. This gum was used for embalming the dead, and medicinally as an unguent, or salve, and was burned as incense. See on Matt. 2:11. More recently, scholars tend to favor a derivation from the name of an Anatolian goddess, Samorna, who was worshiped in the city (see p. 93). Concerning the ancient city of Smyrna see p. 91; John’s Literary Productions. There is no record as to when or under whose ministry the church in Smyrna was established. This church is not mentioned elsewhere in Scripture.

Historically, the Smyrna period of the church may be thought of as beginning about the close of the 1st century (c. A. D. 100) and continuing until about A. D. 313, when Constantine espoused the cause of the church (see Additional Note at end of chapter; see on v. 10). Some suggest A.D. 323 or 325 as the date of his supposed conversion to Christianity. Actually, the prophecies of chs. 2 and 3 are not, strictly speaking, time prophecies, and dates are suggested simply to facilitate an approximate correlation of prophecy with history. The first and the last. See on ch. 1:8, 17. Was dead. See on chs. 1:18; 2:1. To a church facing persecution and death for its faith, emphasis on life in Christ would be especially meaningful.

9. Thy. See on v. 2. Works. Textual evidence is divided (cf. p. 10) between retaining and omitting this word. See on v. 2. Tribulation. Or, “distress,” “trouble” “affliction.” Intermittent persecution at the hands of various Roman emperors characterized the experience of the church during this period. Under Trajan (98–117), Hadrian (117–138), and Marcus Aurelius (161–180), persecution was sporadic and localized. The first general, systematic persecution of Christians was conducted by Decius (249–251) and Valerian (253–259). Political oppression reached a bloody climax under Diocletian (284–305) and his immediate successors (305–313). Historically, the period represented by the Smyrna church may well be called the Age of Martyrdom. The centuries since have been fragrant (see on v. 8) with the love and devotion of the thousands of unnamed martyrs of this period who were “faithful unto death.” Poverty. Gr. ptōcheia, “abject poverty” (cf. on Mark 12:42). Doubtless the church at Smyrna was not so large or so prosperous as the neighboring congregation at Ephesus. The Christians at Ephesus had left their “first love,” but no such rebuke is sent to those at Smyrna. Instead, Christ reminds them that spiritually they are “rich” (see on James 2:5). Blasphemy. Gr. blasphēmia, “evil speaking,” whether of God or man. In the present context the translation “slander” may be preferable. Jews. Probably “Jews” in a figurative, not a literal, sense (in the sense that Christians now are sometimes described as Israel see Rom. 2:28, 29; 9:6, 7; Gal. 3:28, 29; 1 Peter 2:9). As here used, the term no doubt refers to those who claimed to serve God, but actually served Satan.

The figure has its basis in history. The book of Acts reveals that many of the troubles of the early church grew out of slanderous accusations hurled at them by Jews (see Acts 13:45; 14:2, 19; 17:5, 13; 18:5, 6, 12; 21:27). Apparently this situation was true at Smyrna. In the 2d century Jews are said to have brought about the martyrdom of Polycarp, a bishop of Smyrna. During this time Tertullian speaks of the synagogues as “fountains of persecution” (Scorpiace 10; ANF, vol. 3, p. 643). Are not. They were hypocrites. Synagogue of Satan. Compare the opprobrious epithet, “generation [brood] of vipers” (Matt. 3:7). As a center of Jewish communal life the synagogue (see Vol. V, pp. 56–58) was doubtless the place where many an evil plot was formed against Christians. The name Satan means “accuser,” or “adversary” (see on Zech. 3:1; Rev. 12:10). These Jewish centers became, literally, “synagogues of the accuser.”

10. Fear none. See on James 1:2; cf. John 16:33. Shalt suffer. Or, “art about to suffer.” Apparently, the Smyrna church had been an important target of Jewish slander, but the members had not yet felt the full brunt of persecution. However, the Christians there doubtless knew of the persecution that already raged elsewhere, and must have anticipated future trouble for themselves. This is implied by the form of the verb here translated “fear,” which indicates that they were already fearful. Christ consoles them with the assurance that, despite the prospect of persecution, they need not be afraid. See on Matt. 5:10–12.

Tried. Or, “tested.” Satan would subject them to persecution in order to prevail upon them to relinquish 2


their faith. God would permit the persecution as a means of strengthening and proving the genuineness of their faith. Though Satan may rage against the church, God’s hand accomplishes His purpose. See on James 1:2; Rev. 2:9.

The Roman emperor Trajan (A.D. 98–117) laid down the first official Roman policy toward Christianity. In the famous ninety-seventh letter, written to Pliny the Younger, his governor in Bithynia and Pontus in Asia Minor, Trajan outlined a procedure for dealing with Christians, who were, at that time, an illegal religious society. He ordered that Roman officials were not to hunt Christians out, but that if persons were brought before them for other offenses and proved to be Christians, they were to be executed unless they recanted. This regulation, though by no means uniformly enforced, remained the law until Constantine issued his edict of toleration in A.D. 313.

Thus, for two centuries Christians were constantly subject to the possibility of sudden arrest and death for their faith. Their well-being depended in large measure upon the favor of their pagan and Jewish neighbors, who might either leave them in peace or complain against them before the authorities. This might be termed permissive persecution. The emperor did not take the initiative in persecuting Christians, but permitted his own representatives and the local authorities to take such measures against Christians as they might see fit. This policy left the Christians to the mercy of the various local administrations under which they lived. Especially in times of famine, earthquake, storm, and other catastrophes, Christians found themselves the objects of attack, their pagan neighbors supposing that by refusing to worship the gods the Christians had brought divine wrath upon the whole country.

At times, however, the Roman government carried on aggressive persecution against the church (see on v. 9). Thinking Romans observed that Christianity was constantly growing in extent and in influence throughout the empire, and that it was fundamentally incompatible with the Roman way of life. They realized that, given time, it would destroy the Roman way of life. Accordingly, it was often the more capable emperors who persecuted the church, whereas those who took their responsibilities less seriously were usually content not to molest Christians.

The first general, systematic persecution of the church was undertaken by the emperor Decius, whose imperial edict of the year 250 decreed the universal suppression of Christianity by means of torture, death, and the confiscation of property. The occasion for this decree was the millennial celebration of the founding of Rome, some three years earlier, when the decadent state of the empire was rendered more apparent by comparison with the glories of the past. Christianity became the scapegoat, and it was decided to obliterate the church in order, presumably, to save the empire. This policy lapsed with the death of Decius in A. D. 251, but was revived by Valerian a short time later. With his death the policy again lapsed, and not until the reign of Diocletian did the church face another major crisis (see below on “ten days”). Ten days. This expression has been understood in two ways. On the basis of the year-day principle of reckoning prophetic time periods (see on Dan. 7:25), it has been interpreted as a period of ten literal years and applied to the period of the most severe imperial persecution (A.D. 303–313), begun by Diocletian and continued by his associate and successor Galerius. This was an attempt to wipe out Christianity by burning the Scriptures, destroying church buildings, and imprisoning the leaders. These rulers believed that the church had grown to such dimensions of strength and popularity in the empire that unless Christianity should be promptly stamped out the traditional Roman way of life would cease to exist and the empire itself would disintegrate. Consequently they inaugurated a policy designed to exterminate the church. Diocletian’s first decree against Christians was issued in the year 303, banning the practice of Christianity throughout the empire.

Persecution began in the army and spread throughout the empire. The Roman authorities concentrated their terrors on the Christian clergy, in the belief that if the shepherds were removed, the flock would scatter. The horrors of this persecution are vividly described by the church historian Theodoret (Ecclesiastical History i. 6), who describes the gathering of the bishops of the church to the Council of Nicaea some years after the end of the persecution (A.D. 325). Some came with out eyes, some without arms, which had been pulled from their

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sockets, others with their bodies horribly maimed in different ways. Many, of course, did not survive this time of trouble. In 313, ten years after the beginning of these persecutions, Constantine and his colleague Licinius issued an edict that granted Christians (and all others) liberty to practice their religion.

Other interpreters think it is not altogether certain that the “ten days” were intended to represent prophetic time. They reason thus: The “things which thou shalt suffer,” “the devil,” “prison,” and “death” are obviously literal, and it would seem most natural to expect the “ten days” to be literal also. In this case the number “ten” would be considered a round number, as is so often the case in Scripture (see Eccl. 7:19; Isa. 5:10; Dan. 1:20; Amos 6:9; Haggai 2:16; Zech. 8:23; Matt. 25:1, 28; Luke 15:8; etc.; cf. Mishnah Aboth 5. 1–9). As a round number, “ten days” would represent a brief period of persecution such as the literal church at Smyrna no doubt suffered in apostolic times. It would be entirely consistent with sound principles of prophetic interpretation (see on Deut. 18:15) for the “ten days” to have a literal application to the immediate historical situation at Smyrna and a figurative application to the period of history represented by the Smyrna church (see on Rev. 1:11; 2:1, 28; see p. 725; Additional Note at end of chapter). Be thou faithful. The Greek verb form implies, “continue to be faithful.” Smyrna proved to be a faithful church. Unto death. The Greek implies, “up to and including death.”

Crown. Gr. stephanos, “a chaplet,” or “garland, of victory,” not a diadem of rulership. This word was used for the wreaths given to victors in Greek games. Here, it is a symbol of the reward given to the victor in the struggle with Satan. Of life. The phrase “crown of life” is probably best translated in the sense, the “crown that is life”—the “crown” is “life.” This crown is evidence of victory over the devil and the “tribulation” he has caused. Compare 2 Tim. 4:8.

11. He that hath an ear. See on v. 7. He that overcometh. See on v. 7. Here, stress should probably be placed on overcoming in spite of the “tribulation” mentioned in v. 10. Second death. As contrasted with the first death, which ends human life temporarily now, and from which there is a resurrection, both for “the just and unjust” (Acts 24:15). The second death is the final extinction of sin and sinners, and from it there can be no resurrection (see on Rev. 20:14; cf. ch. 21:8).1

A Possible Answer: Jesus in presenting himself as one who is the ‘First and the Last, who was dead, and came to life’ fittingly embraces the church’s facing persecution and death for their faith in the midst of the challenge of false gods. It was especially meaningful since it establishes the true God as eternal (First and Last), the one who is aware of their suffering, would be of comfort to them and the true author of all permanent healing (The name being possibly taken from gum that was used for embalming the dead, and medicinally as an healing balm/unguent). What was the situation of the church? A Possible Answer: Historically, the Smyrna period of the church may be thought of as beginning about the close of the 1st century (c. A. D. 100) and continuing until about A.D. 313, when Constantine espoused the cause of the church. It was a time of persecution, suffering and martyrdom. The period represented by the Smyrna church may well be called the Age of Martyrdom. They were rich in faith and good works in spite of tribulation and the presence of hypocrites... i.e. those who claimed to serve God, but actually served Satan. The Smyrna church had been an important target of Jewish slander, but the members had not yet felt the full brunt of persecution until the ‘Ten Days’ period. During that time there “was an attempt to wipe out Christianity by burning the Scriptures, destroying church buildings, and imprisoning the leaders. These rulers believed that the church had grown to such dimensions of strength and popularity in the empire that unless Christianity should be promptly stamped out the traditional Roman way of life would cease to exist and the empire itself would disintegrate. Consequently they inaugurated a policy designed to exterminate the church.” (Ibid, above). What warning does Jesus give to the church about what was coming? A Possible Answer: While this is the only church that is not reproved, Jesus does warn

1 Nichol, F. D. (Ed.). (1980). The Seventh-day Adventist Bible Commentary (Vol. 7, pp. 741–748). Review and Herald Publishing Association.4


them of upcoming persecution and the need to not fear what Satan would use others to do to test them by throwing some of them into prison.

The message to the church in Smyrna applies prophetically to the church in the postapostolic era, when Christians were viciously persecuted by the Roman Empire. The “ten days” mentioned in Revelation 2:10 point to the ten years of the Diocletian persecution from A.D. 303 until A.D. 313, when Constantine the Great issued the Edict of Milan, which granted Christians religious freedom.

Pergamum was the center of various pagan cults, including the cult of Asclepius, the Greek god of healing, who was called “the Savior” and was represented by a serpent. People came from all over to the shrine of Asclepius to be healed. Pergamum had a leading role in promoting the cult of emperor worship, which, as in Smyrna, was compulsory. No wonder Jesus said that the Christians in Pergamum lived in the city where Satan’s seat is and where his throne was located.Read Revelation 2:12-15. How does Jesus present Himself to this church? What was His appraisal of its spiritual condition?

Revelation 2:12 “And to the angel of the church in Pergamos write, ‘These things says He who has the sharp two-edged sword: 13 “I know your works, and where you dwell, where Satan’s throne is. And you hold fast to My name, and did not deny My faith even in the days in which Antipas was My faithful martyr, who was killed among you, where Satan dwells. 14 But I have a few things against you, because you have there those who hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality. 15 Thus you also have those who hold the doctrine of the Nicolaitans, which thing I hate. 12. Angel. See on ch. 1:20. Pergamos. Or, Pergamum. This city had been the capital of the Roman province of Asia for two centuries after its last king, Attalus III, bequeathed it, together with the kingdom of Pergamum, to Rome in 133 B.C. (see p. 95). Since the early 3d century B.C. the city of Pergamum had been a chief center of cultural and intellectual life of the Hellenistic world. Although by John’s time Ephesus was beginning to supersede it as the leading city of Asia, Pergamum continued to retain much of its former importance. The two cities long contended for this honor...

The meaning of the name Pergamos is uncertain, but “citadel,” or “acropolis,” seems to be one of its derived meanings. The characteristic experience of the church during the Pergamos period was one of exaltation. From the status of a proscribed and persecuted sect it rose to a position of unchallenged popularity and power (see on v. 13). Sword with two edges. Like the descriptive titles that introduce the messages to the churches of Ephesus and Smyrna, this is drawn from the description of the glorified Christ in ch. 1:16 (see comment there and on ch. 2:1).

13. Thy works. Textual evidence favors (cf. p. 10) the omission of the words “thy works, and.” Compare on v. 2. Satan’s seat. Pergamum had distinguished itself in 29 B.C. by becoming the site of the first cult of a living Roman emperor. A temple was built and dedicated to the joint worship of the goddess Roma (a personification of the spirit of the empire) and the emperor Augustus. At the very time John wrote these words Christians were suffering persecution for refusing to worship the emperor Domitian (A.D. 81–96), who insisted on being worshiped as “lord and god.” Pergamum was also the religious capital of Asia Minor. It was a center of Hellenistic (Greco-Mesopotamian) thought and emperor worship, and had many pagan temples. Its designation as the place “where Satan’s seat is” was thus appropriate indeed (see p. 95).

The Pergamos period of church history may be thought of as beginning about the time of Constantine’s espousal of the Christian cause, in A.D. 313, or of his supposed conversion—perhaps in 323 or 325—and ending in 538 (see Additional Note at end of chapter). It was during this time that the papacy won religious, and to some extent political, leadership of Western Europe (see Additional Note on Dan. 7), and that Satan established his “seat” within the church. The papacy was a skillful blend of paganism with Christianity. This period may be termed the Age of Popularity. Name. See on v. 3.My faith. That is, faith in Me. Compare the experience of the heroes of faith whose names are enshrined in Heb. 11.

Antipas. A familiar Greek name, compounded of the Greek words anti, “in place of,” and pas, an abbreviated form of patēr, “father” (cf. on Luke 3:1; 24:18; see Josephus Antiquities xiv. 1. 3 [10]). It reflected a father’s hope that the son so named would eventually take his place in the world. Some commentators hold that a Christian by this name at Pergamum had recently been martyred for his faith, presumably for refusing to worship the emperor. If so, the experience and example of this faithful martyr may be considered as typical of that of untold thousands who suffered for their faith in later ages. Although it is possible that the name

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may have a figurative application to the Pergamos period of church history, Inspiration provides no apparent clue with respect to such an application.

Martyr. Gr. martus, “witness.” A “martyr” is one whose death testifies to his faith. The Greek here rendered “faithful martyr” is identical with that used of Christ in ch. 1:5 and translated “faithful witness.”

14. Thee. For the force of the singular see on v. 2. Balaam. See Num. 22–24. The analogy with Balaam suggests that there were some at Pergamum whose purpose was to divide and ruin the church by encouraging practices that were forbidden to Christians (see below on “things sacrificed”; cf. on Acts 15:29). Balaam was concerned about advancing his own interests, not those of God’s people. Stumblingblock. Gr. skandalon, the trigger that springs a trap. Thus to “cast a stumblingblock” before someone is to trip him up. See on Matt. 5:29. Things sacrificed. The two practices here mentioned had been expressly prohibited by the council at Jerusalem (see on Acts 15:29; Rom. 14:1; 1 Cor. 8:1). Balaam influenced Israel to commit “whoredom with the daughters of Moab,” to sacrifice to Moabite gods, and to “eat,” presumably of the meat sacrificed to these gods (Num. 25:1, 2, 31:16).

These two sins led to a mixture of paganism with true religion. Applied to Christian history, this portrayal is peculiarly appropriate to the situation in the church in the period following the legalization of Christianity by Constantine in A.D. 313 and his nominal conversion some 10 or 12 years later. He pursued a policy of blending paganism and Christianity at as many points as possible, in a studied attempt to unite the diverse elements within the empire and thus strengthen it. The favorable, even dominant, position he accorded the church made it a prey to the temptations that always accompany prosperity and popularity. Under Constantine and his successors, almost all of whom continued his favorable policy, the church rapidly became a politico-ecclesiastical institution and lost much of its former spirituality. 15. Nicolaitanes. See on v. 6.

A Possible Answer: A) He presents Himself as the one who has the sharp two-edged sword. That being said, it is symbolic of Christ’s authority to judge, and especially of His power to execute judgment. That the sword has two edges, together with the fact that it is said to be sharp, would seem to imply the incisiveness of His decisions and the effectiveness of His acts of judgment. (Ibid, on Rev. 1:16). B) The fact that they held fast to name of Jesus and did not deny His faith tells us that they were commanded for their faithfulness while on the other hand the fact that they had there those who held the doctrine of Balaam, plus they also had those who hold the doctrine of the Nicolaitans would suggest reproof, a derogatory element. (NOTE taken from Bible Readings for the Home Circle.— “The meaning of Pergamos is height, or elevation, and fitly represents that period of the Christian church, beginning with the reign of the emperor Constantine in 313 A. D., when the power which had put the Christians to death espoused the cause of the church, and by rewards, edicts, and promised promotions to office in the government, sought to in- duce the people to become Christians, thus bringing a flood of worldliness and corruption into the church. Many of the heathen rites and ceremonies previously introduced into the Christian religion, including the heathen festival, Sunday (sun's day), were then established by law, resulting in the first day of the week taking the place of the Sabbath of the Bible. — Antipas comes from two Latin words, anti, opposed to, and papas, father, or pope, and denotes a class of people who were opposed to papal rule”.)

The Christians in Pergamum faced temptations from both outside and inside the church. While most of them remained faithful, some, the “Nicolaitans”, advocated compromise with paganism in order to avoid persecution. Like Balaam, who apostatized and enticed the Israelites to sin against God on the way to the Promised Land (Num. 31:16), these members found it more convenient, and even rewarding, to compromise their faith. Though the Jerusalem Council had forbidden “things offered to idols” and “sexual immorality” (Acts 15:29, NKJV), the doctrine of Balaam taught church members to reject this decision. The only solution Jesus can offer to Pergamum is: “Repent” ( Rev. 2:16, NKJV ) .

The church in Pergamum is a prophetic picture of the church from approximately A.D. 313-538. Although some members in the church remained faithful, spiritual decline and apostasy increased rapidly.

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What does it mean not to deny “My faith” (Rev. 2:13, NKJV; see also Rev. 14:12).Revelation 2:13 “I know your works, and where you dwell, where Satan’s throne is. And you hold fast to My name, and did not deny My faith even in the days in which Antipas was My faithful martyr, who was killed among you, where Satan dwells. Revelation 14:12 Here is the patience of the saints; here are those who keep the commandments of God and the faith of Jesus.

A Possible Answer: It means that the faithful believers did not deny their faith in Jesus as seen in their not accepting, permitting, encouraging or practicing the teachings that were not taught by Jesus or by His disciples and further agreed on in council.

How can our refusal to deny our faith help us to resist compromise and be “faithful unto death” (Rev. 2:10)?Revelation 2:10 10 Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life.A Possible Answer: Refusing to deny one’s faith will accomplish several things. It would... 1) Help us to get even stronger. 2) Help us to be a reputable witness and... 3) As we refuse to deny our faith in Jesus and His teachings, that refusal would galvanizes us and place us in a position to experience the delivering or sustaining power of God which will in turn help us to stand even more firm unto the end.

Monday: January 14th Christ’s Messages to ThyatiraIn comparison with other cities, Thyatira had no political or cultural significance that we

know of. Furthermore, the church was obscure. In order to run a business or have a job, people in the Roman Empire had to belong to trade guilds. Thyatira was especially noted for enforcing this requirement. Guild members had to attend the guild festivals and participate in temple rituals, which often included immoral activities. Those who did not comply faced exclusion from the guilds and economic sanctions. For Christians at that time, that meant choosing between total compromise or total exclusion for the sake of the gospel.Read Revelation 2:18-29. How does Jesus present Himself to the church in Thyatira (see also Dan. 10:6)?

Revelation 2:18-29 “And to the angel of the church in Thyatira write, ‘These things says the Son of God, who has eyes like a flame of fire, and His feet like fine brass: Son of God. See on Luke 1:35; John 1:14. This title, like those that introduce the messages to the other churches, is drawn from the description of the glorified Christ in Rev. 1:13 (see on ch. 2:1). Here the definite article is used, thus specifically identifying the Author of the message as the second person of the Godhead (cf. on ch. 1:13). Eyes … feet. See on ch. 1:14, 15.

19 “I know your works, love, service, faith, and your patience; and as for your works, the last are more than the first.20 Nevertheless I have a few things against you, because you allow that woman Jezebel, who calls herself a prophetess, to teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols.21 And I gave her time to repent of her sexual immorality, and she did not repent. 22 Indeed I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent of their deeds. 23 I will kill her children with death, and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works. 24 “Now to you I say, and to the rest in Thyatira, as many as do not have this doctrine, who have not known the depths of Satan, as they say, I will put on you no other burden. 25 But hold fast what you have till I come. 26 And he who overcomes, and keeps My works until the end, to him I will give power over the nations—27 ‘He shall rule them with a rod of iron; They shall be dashed to pieces like the potter’s vessels’—as I also have received from My Father; 28 and I will give him the

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morning star. 29 “He who has an ear, let him hear what the Spirit says to the churches.” ’ 20. Sufferest. Gr. aphiēmi, “to permit,” “to allow to operate.” The church was at fault not only because many openly submitted to apostasy but also because no earnest effort was being made to check the course of evil. Jezebel. For the account of the historical Jezebel see 1 Kings 16:31; 18:13; 19:1, 2; 21:5–16, 23–25; 2 Kings 9:30–37. It would appear that, as Jezebel sponsored the worship of Baal in Israel (1 Kings 21:25), so in John’s day some false prophetess was attempting to lead astray the church at Thyatira. The message indicates that here, even more than at Pergamum (Rev. 2:14), apostasy was openly and defiantly rampant. As applied to the Thyatira period of Christian history, the figure of Jezebel represents the power that produced the great apostasy of the medieval centuries (see Additional Note on Dan. 7; see on Rev. 2:18; cf. Rev. 17). Commit fornication … eat things sacrificed. See on Rev. 2:14; cf. 2 Kings 9:22. This doubtless had, first, a local application to the church at Thyatira. Applied to the Thyatira period of church history, this would represent an admixture of paganism with Christianity (see on Eze. 16:15; Rev. 17:1). This process was accelerated greatly under Constantine and his successors. Medieval Christianity absorbed, to a great extent, pagan forms and practices. Daniel 10:6 His body was like beryl, his face like the appearance of lightning, his eyes like torches of fire, his arms and feet like burnished bronze in color, and the sound of his words like the voice of a multitude.

A Possible Answer: Jesus presents Himself as the Son of God, the second person of the Godhead who has eyes like a flame of fire (radiance combined with an intensity of gaze) , and His feet like fine brass. What were the qualities that Jesus commended the church for, and what issue troubled it? A Possible Answer: A) They were commanded for their love, faith, patience, and good works. B) The issue that troubled this church/period was that of tolerance of Jezebel (prophetess who would lead the church astray), idolatry (Worship of any object, idea, or person rather than the one true God) and immorality (sexual acts that were outside the will of God).

Like the church in Pergamum, the church in Thyatira was pushed to compromise with the pagan environment. The name “Jezebel” refers to the wife of King Ahab, who led Israel into apostasy (1 Kings 16:31-33). Jesus portrays her as spiritually immoral (Rev. 2:20). Those church members who compromised the truth and adopted “unclean” pagan ideas and practices were committing spiritual adultery with her.

The church in Thyatira symbolizes the condition of Christianity from A.D. 538 to 1565. During this time, the danger to God’s people did not come from outside the church but from within. Tradition replaced the Bible, a human priesthood and sacred relics replaced Christ’s priesthood, and works were regarded as the means of salvation. Those who did not accept the corrupting influences were persecuted and even killed. For centuries, the true church found refuge in the wilderness areas (Rev. 12:6, 13-14). But Jesus also commends the church in Thyatira for their faith and love, works and service - pointing to the Reformation and the beginnings of a return to the Bible.Think about the words of Revelation 2:25: “Hold fast what you have till I come” (NKJV). What do those words mean to us, both corporately and individually? A Possible Answer: It should mean that we are to be encouraged to remain steadfast in the light of the eminent return of Jesus. The “blessed hope” of the soon coming of Christ has ever been the stay of Christians in affliction and serves as a personal assurance from the personal Christ. We are not only to ‘hold’, but to ‘hold fast’. There should be a purposeful tenacity and single-mindedness that characterizes our adherence to His every word and the principles of His kingdom. What do we have 8


from Jesus that we must hold on to? A Possible Answer: Faith in the person and advocacy of Jesus, all of what He teaches us as revealed in the Bible and how He has lead in the past.

Tuesday: January 15th Christ’s Messages to SardisSardis had a glorious history. But by the Roman period, the city had lost its prestige.

While the city was still enjoying wealth, its glory was rooted in its past history rather than in present reality. The ancient city had been built on top of a steep hill and was nearly impregnable. Because the citizens felt so secure, the city walls were guarded carelessly. Read Revelation 3:1-6 along with Matthew 24:42-44 and 1 Thessalonians 5:1-8. What three things does Jesus urge the Christians in Sardis to do as a cure for their spiritual condition?Revelation 3:1-6The Dead Church1 “And to the angel of the church in Sardis write,‘These things says He who has the seven Spirits of God and the seven stars: “I know your works, that you have a name that you are alive, but you are dead. 2 Be watchful, and strengthen the things which remain, that are ready to die, for I have not found your works perfect before God. 3 Remember therefore how you have received and heard; hold fast and repent. Therefore if you will not watch, I will come upon you as a thief, and you will not know what hour I will come upon you. 4 You have a few names even in Sardis who have not defiled their garments; and they shall walk with Me in white, for they are worthy. 5 He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels. 6 “He who has an ear, let him hear what the Spirit says to the churches.” ’

Matthew 24:42-4442 Watch therefore, for you do not know what hour your Lord is coming.43 But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into. 44 Therefore you also be ready, for the Son of Man is coming at an hour you do not expect.1 Thessalonians 5:1-8The Day of the Lord1 But concerning the times and the seasons, brethren, you have no need that I should write to you. 2 For you yourselves know perfectly that the day of the Lord so comes as a thief in the night. 3 For when they say, “Peace and safety!” then sudden destruction comes upon them, as labor pains upon a pregnant woman. And they shall not escape. 4 But you, brethren, are not in darkness, so that this Day should overtake you as a thief. 5 You are all sons of light and sons of the day. We are not of the night nor of darkness. 6 Therefore let us not sleep, as others do, but let us watch and be sober. 7 For those who sleep, sleep at night, and those who get drunk are drunk at night. 8 But let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation.

A Possible Answer: He councils them to Watch, strengthen what remains while holding fast and repent. How did Jesus’ warning to “watch” correspond to the city’s history? A Possible Answer: It corresponded to the city’s history in that ‘watching’ was just what the inhabitants of Sardis should have done. Historically, they were lured into ease and carelessness based on a false security that had arisen from their perceived impregnability due to inherent logistical (surrounding rugged hills) considerations. In the end, because they didn’t watch, they were overcome by their enemies.

While Jesus recognizes a few Christians in Sardis as faithful, most of them are spiritually dead. The church is not charged with any open sin or apostasy (as are those in Pergamum and Thyatira) but with spiritual lethargy.

The message to the church in Sardis applies prophetically to the spiritual situation of the Protestants in the post-Reformation period, from approximately 1565 to 1740, as the church degenerated into lifeless formalism and a state of spiritual complacency. Under the impact of the rising tide of rationalism and secularism, the church’s focus on the

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saving grace of the gospel and commitment to Christ waned, giving place to creedal and dry philosophical arguments. The church of this period, although appearing to be alive, was spiritually dead.

Jesus’ message to Sardis also applies to every generation of Christians. There are Christians who always talk in glorious terms of their past faithfulness to Christ. Unfortunately, these same Christians do not have much to share about their present experience with Christ. Their religion is nominal, lacking the true religion of the heart and genuine commitment to the gospel.

Keeping ever before us the great truth of salvation by faith in Christ alone, in what ways could we say that our works have not been found “perfect” before God? A Possible Answer: 1) Every human endeavor, all that we attempt is tainted by the fact that we were born in sin and conceived in iniquity. 2) Our record of doing what is right is marred by the fact that we all sin at some point and in some manner. 3) In the light of the goal of being ‘perfect’ as our exemplar, Christ was, the ‘bar’ of perfection is beyond our capability and reach. What does that mean, and how can we “perfect” our works before Him? See Matt. 5:44-48.

Matthew 5:44 But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, 45 that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward have you? Do not even the tax collectors do the same? 47 And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so? 48 Therefore you shall be perfect, just as your Father in heaven is perfect. 48. Be ye therefore. With these words Christ introduces the conclusion to be drawn from His six illustrations of the higher, spiritual application of the law of the kingdom of heaven given in vs. 21–47, though v. 48 is perhaps more closely related to the line of thought in vs. 43–47. In all of these illustrations Christ has shown that, in the kingdom He came to establish, it is the inner attitudes and motives that determine perfection of character, and not the outward acts alone. Man may look on the outward appearance, but God looks on the heart (1 Sam. 16:7). Perfect. From the Gr. teleios, literally, “one who has reached the goal,” or “complete,” from telos, “end,” “fulfillment,” “completion,” “limit.” In Greek literature teleioi is used of flawless sacrificial victims, of full-grown or mature animals, of full-grown or mature adult human beings, of trained and fully qualified professional men. Paul speaks of “them that are perfect” (1 Cor. 2:6) and of “as many as be perfect” (Phil. 3:15). At the same time he realizes that there are new heights to gain and that he himself has not reached the ultimate perfection. Teleioi is also used in the NT to denote physically and intellectually “mature” men (1 Cor. 14:20, “men”; Heb. 5:14, them that are “of full age”). For tam, the Hebrew equivalent, see on Job 1:1; Prov. 11:3, 5.

Jesus does not here deal with absolute sinlessness in this life (see SC 62; EGW RH March 18, 1890). Sanctification is a progressive work.

The Jews were toiling wearily to become righteous by their own efforts, to earn salvation by works. But in their scrupulous legalism they paid so much attention to the minute details of the letter of the law that they lost sight completely of its spirit (cf. ch. 23:23). In the Sermon on the Mount Christ sought to turn their attention from the husks to the wheat. They had made the law an end in itself, something to be kept for its own sake, and had forgotten that its purpose was to lift their gaze to the high ideals of supreme love toward God and self-sacrificing love toward one’s fellow men (ch. 22:34–40). The rabbis taught that righteousness consists in having an excess of good deeds over evil deeds credited to one’s account in heaven.

It is important to note the relationship between vs. 48 and 45 (ch. 5), for to be “children of your Father which is in heaven” (v. 45) is equivalent to being “perfect, even as your Father which is in heaven is perfect” (v. 48).

A Possible Answer: A) It means that we should aspire to be complete or mature in Christ while being careful to first have the appropriate attitude and motives pursuant to doing our best at all that we do. Hence we can be mature or complete (perfect) at each stage of our lives. B) We can perfect our ‘works’ before Him by attempting to do His will with the Holy Spirit’s help while at the same time, recognizing that Christ righteousness is needed in order for our works to be perfected and accepted by the Father.

Wednesday: January 16th Christ’s Messages to Philadelphia

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The sixth church addressed by Jesus was Philadelphia (meaning “brotherly love”). The city was located on an imperial trade road and served as the gateway - an “open door” - to a large, fertile plateau. Excavations indicate that Philadelphia was a center to which people came for health and healing. Shaken by frequent earthquakes, the city’s inhabitants moved to the countryside, living in humble huts.

Read Revelation 3:7-9. How does the way that Jesus presents Himself relate to the situation of this church?

Revelation 3:7-9 (The Faithful Church) 7 “And to the angel of the church in Philadelphia write, ‘These things says He who is holy, He who is true, “He who has the key of David, He who opens and no one shuts, and shuts and no one opens”: 8 “I know your works. See, I have set before you an open door, and no one can shut it; for you have a little strength, have kept My word, and have not denied My name. 9 Indeed I will make those of the synagogue of Satan, who say they are Jews and are not, but lie—indeed I will make them come and worship before your feet, and to know that I have loved you. 7. Angel. See on ch. 1:20. Philadelphia. A word meaning “brotherly love.”... When the historical application is made, the message to Philadelphia may be thought of as appropriate to the various movements within Protestantism during the latter years of the 18th century and the first half of the 19th whose objective it was to make religion a vital, personal affair (see on v. 2; see Additional Note on Chapter 2). In a special way the great evangelical and advent movements in Europe and the United States restored the spirit of brotherly love and stressed practical godliness in contrast with the forms of religion. Revived faith in the saving grace of Christ and in the nearness of His return resulted in a deeper spirit of Christian fellowship than the church had experienced since the early days of the Reformation. For further comment on the background of this period see pp. 67–70. He that is holy. This title is equivalent to “the Holy One,” used of God in the OT (Isa. 40:25; Hab. 3:3). In the NT a similar ascription is applied repeatedly to Christ, implying His deity (see Luke 1:35; Acts 4:27, 30, cf. on John 6:69). True. Gr. alēthinos, “genuine,” “real,” in contrast with false gods. Key of David. This verse applies Isaiah’s prophecy concerning Eliakim, to Christ (Isa. 22:20–22; see 2 Kings 18:18). Eliakim was appointed to have supervision “over the household” of David, as signified by the fact that he was to be given “the key of the house of David.” Christ’s possession of the “key” represents His jurisdiction over the church and over the divine purpose to be achieved through it (see Matt. 28:18; Eph. 1:22). Compare Rev. 5:5; 22:16; see on Matt. 1:1. He that openeth. That is, with “the key of David.” Christ has full authority to open and to shut, to carry the plan of redemption forward to success.

8. Thy. For the force of the singular see on ch. 2:2. Works. See on ch. 2:2. An open door. In the preceding verse Christ is said to have the “key of David.” Verse 8 may imply that with the “key” He now opens before the Philadelphia church a “door” of unlimited opportunity for personal victory in the struggle with sin, and for bearing witness to the saving truth of the gospel. For similar uses of a “door” as a symbol of opportunity see Acts 14:27; 1 Cor. 16:9; 2 Cor. 2:12; Col. 4:3.

Seventh-day Adventists hold that the close of the Philadelphia period (1844) marks the beginning of the investigative judgment described in Dan. 7:10; Rev. 14:6, 7 (see comment there). Christ is our great high priest (Heb. 4:14, 15; 8:1), ministering in the sanctuary above, “the true tabernacle, which the Lord pitched, and not man” (Heb. 8:2, 6; cf. Ex. 25:8, 9). Now, the ritual of the earthly sanctuary consisted essentially of two parts, the daily service of ministration for sin, in the holy place, and the yearly service, on the Day of Atonement, which was considered a day of judgment, in the most holy place (see Heb. 9:1, 6, 7; see on Dan. 8:11, 14). In view of the fact that the earthly sanctuary served as an “example and shadow of heavenly things” (Heb. 8:5) it is proper to conclude that the daily and yearly services of the earthly sanctuary have their counterpart in the ministry of Christ in the heavenly sanctuary. To speak in terms of the symbolism of the earthly sanctuary, which was “a copy of the true one” (Heb. 9:24, RSV): On the antitypical day of atonement, beginning in 1844, our great High Priest may be thought of as leaving the holy place of the heavenly sanctuary and entering the most holy place. Accordingly, the “shut door” would be that of the holy place of the heavenly sanctuary and the “open door” that of the most holy place, where Christ has been engaged in the work of the great antitypical day of atonement since that time (see GC 430, 431, 435; EW 42). In other words, the “shut door” indicates the closing of the first phase of Christ’s heavenly ministry, and the “open door,” the beginning of the second phase. For a discussion of the “shut door” in early Adventist teaching see L. E. Froom. The Prophetic Faith of Our Fathers, Vol. 4, pp. 829–842; also “Open and Shut Door,” in SDA Encyclopedia, pp. 1034–1037. For a summary of the sanctuary doctrine see Additional Note on Heb. 10. No man can shut. Christ will carry forward the work of redemption until it is complete. Man can do nothing to hinder either His ministry in the courts of heaven or His jurisdiction and control over the affairs of earth (see on Dan. 4:17). A little strength. Or, simply, “little strength.” It is not clear whether Christ is here reproving the Philadelphia church for having so little strength or commending them for having some strength. Except for a “few” in Sardis, that church was all but “dead,” and it may be that the “little strength” of Philadelphia represents a more encouraging situation than that in Sardis. The fact that the “little strength” is so closely connected with the commendation for heeding Christ’s Word and not denying His name tends to confirm this conclusion. Also, the “open door” may be thought of as an invitation to enter into an experience of even greater strength. The church at ancient Philadelphia was apparently neither large nor influential, but it was pure and faithful. The Philadelphia period of church history, with its increased attention to God’s Word, particularly the prophecies of

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Daniel and of the Revelation, and to personal godliness, represented a much more encouraging picture than the preceding period. My word. God’s word expresses His will. God has revealed His will through nature, also through His prophets and apostles, by the direct witness of the Holy Spirit to the human heart, through the experiences of life, through the course of human history, and pre-eminently through Christ. A Possible Answer: The key words in the designation of Jesus are... ‘Holy’, ‘true’, ‘the key of David’, ‘who opens and no one shuts, and shuts and no one opens’. Jesus here presents Himself in a way that relates to the situation of this church in that He substantiates who He is (Holy/true) and His assumption of prerogatives and positions (key of David) that demonstrate that He has the right and authority to address, permit, control and override that which going on. What does Jesus’ statement “You have a little strength” (Rev. 3:8, NKJV) say about the condition of the church? A Possible Answer: The word ‘strength’ implies power or ability, physical or moral, as residing in a person or thing, hence the statement says that the church had spiritual life and the ability or resources through favorable circumstances to perform or achieve.

The message to this church applies prophetically to the great revival of Protestantism during the First and Second Awakenings that took place in Great Britain and America from about 1740 to 1844. Given the light they had, God’s people did indeed seek to keep “My word” (Rev. 3:8, NKJV) at this time. There was a growing emphasis on obedience to God’s commandments and pure living. The “open door” is apparently the way into the heavenly sanctuary, because “the temple of my God” is also mentioned (Rev. 3:12, compare Rev. 4:1-2). One door being closed and another door being opened point to the change that would take place in Christ’s high-priestly ministry, in 1844.

Read Revelation 3:10-13. What indications are given that time is short and that the coming of Jesus is drawing near?

Revelation 3:10-13 10 Because you have kept My command to persevere, I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth. 11 Behold, I am coming quickly! Hold fast what you have, that no one may take your crown. 12 He who overcomes, I will make him a pillar in the temple of My God, and he shall go out no more. I will write on him the name of My God and the name of the city of My God, the New Jerusalem, which comes down out of heaven from My God. And I will write on him My new name. 13 “He who has an ear, let him hear what the Spirit says to the churches.” ’ 10. Word of my patience. Some interpret this phrase to mean, “my word of patience,” that is, my injunction to be patient; others, as the teaching concerning the patience of Christ (cf. 2 Thess. 3:5). The two ideas are combined in the thought, “Christ encourages us to be patient as He was patient under trial.” From. Gr. ek, “out of,” indicating that the overcomers will successfully endure the period of tribulation, not that they will be untouched by it (see on Dan. 12:1; Matt. 24:21, 22, 29–31). Hour of temptation. Here not a specific length of time, whether literal or prophetic, but a “season,” or “time.” “Hour” is here used in the same sense as in ch. 3:3. In harmony with the repeated references in the Revelation to the imminence of Christ’s return (see on ch. 1:1), the “hour of temptation” doubtless refers to a great time of testing preceding the second advent. Them that dwell. This and similar expressions (chs. 6:10; 8:13; 11:10; 13:8, 14; 17:2, 8) are used consistently throughout the Revelation to refer to the unrighteous, upon whom the divine judgments will be poured out.

11. Crown. See on ch. 2:10. 12. A pillar in the temple. A metaphorical “pillar” would, of course, be part of a metaphorical “temple.” In the NT the word translated “temple” (naos) generally refers to the inner sanctuary containing the holy and most holy places, not to the whole complex of buildings that constituted the ancient Temple. Accordingly, this promise would mean that the overcomer will hold a permanent, important place in the very presence of God. For similar metaphorical usage of the word “pillar” see Gal. 2:9; 1 Tim. 3:15. Go no more out. That is, be permanent. In harmony with the figure, to “go … out” would be to leave the presence of God, deliberately, as Lucifer did (PP 37). Such a promise as this could be made only to those who overcome, permanently. In this life the possibility of going “out” remains, but in the future life no one will choose to go out. Name of my God. See on Acts 3:16; Rev. 2:3; cf. Rev. 2:17; 14:1; 22:4. This continues the figure of speech introduced by the pillar, and is therefore also to be taken figuratively. Inasmuch as a “name” implies personality and character, the promise here is that those who overcome will receive the permanent impress of God’s character; the image of their Creator will be fully restored in them. This figure of speech may also be understood to imply that the victorious saints will be completely God’s own, as attested by His name, or sign of ownership, thus affixed upon them. Name of the city. The pillar not only has the divine name inscribed upon it, but also bears the

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name of the New Jerusalem. This may be taken to signify that the victorious Christian is a citizen of the New Jerusalem and has a right to reside there (ch. 22:14). New Jerusalem. Not “new” in the sense of being a replica of the literal city by the same name, but in supernal contrast with its earthly counterpart. Ancient Jerusalem was to have become the metropolis of this earth and to have stood forever (see Vol. IV, pp. 29, 30), but because of its failure to carry out its assigned task that role will be accorded the New Jerusalem. The term New Jerusalem is limited to the Revelation, but the thought is anticipated in Gal. 4:26; Heb. 12:22. For the meaning of the name Jerusalem see on Joshua 10:1. My new name. The third name written on the symbolic pillar is that of Christ Himself. The overcomer’s reception of the divine character, represented by the name (see on Acts 3:16), is mediated by Christ. It is only by virtue of the fact that God became man in Jesus Christ that man may once more be restored to the image of God. This is accomplished by the gift of the life and character of Christ to the believer (see Gal. 2:20; DA 388). To receive Christ’s name is also to receive confirmation of His ownership (see on 2 Cor. 1:22).

A Possible Answer: The passage does not give a specific time to suggest that the time is short but the implications of the texts suggest that the time is short and it would not be long before Jesus’s return. This is seen in that... a) Jesus plainly says ‘I am coming quickly! Hold fast what you have, that no one may take your crown.’ There is brevity in the fact that His coming is characterized by the word “quickly”. b) From the speaker’s point of view, His people had persevered during the “Philadelphian” period of Church history and we being in the ‘Laodicean’ period would make His coming even that much more closer. c) The seeming eminence and urgency to hour of trial which shall come upon the whole world, to test the inhabitants speaks to us even now for we can already see its partial fulfillment and lastly, d) For some, the thought of how long it has taken them to get where they are now or the degree of growth they have to experience in the light of reaching a position where we are sealed, reflecting the image of God (vis-à-vis receiving His name) all bellows... the time is short!!! We don’t have that much time left...

What is the significance of God’s name being written on His people (2 Tim. 2:19)?

2 Timothy 2:19 Nevertheless the solid foundation of God stands, having this seal: “The Lord knows those who are His,” and, “Let everyone who names the name of Christ depart from iniquity.” 19. Sure. Gr. stereos, “firm,” “solid,” “immovable.” The first clause of this verse reads literally, “the firm foundation of God stands.” Seal. Gr. sphragis, a “seal” by which anything is confirmed, authenticated, or certificated. Compare Eze. 9:4; Rom. 4:11. Ever since the creation of man God has genuine loyalty to His way of life. To be sealed with the approval of God constitutes man’s highest achievement. God has promised to sealed men and women the protection of legions of angels and the comfort and encouragement of His presence. Furthermore, men today can be assured that the standards upon which God bases His approval are the same now as in Biblical times (see on 2 Tim. 2:13). The sealing work will continue as long as men and women have the opportunity to accept salvation. See on Rev. 7:1, 4. Knoweth. Probably a reference to the LXX of Num. 16:5. All those who loyally subscribe to the principles of God’s government can be assured of His promise that no man or devil is able to pluck them out of His hand (John 10:28). God is trustworthy; His conditions for life eternal are unchanging; therefore, no man ever has cause to lose faith in His word. Those who are willing to witness faithfully for God on earth can be confident that God will remember them in heaven (cf. 2 Tim. 2:12). Every one that nameth. That is, those who choose to be called “Christians” (see on Acts 11:26). In Paul’s day, claiming the “name of … Christ” was an open invitation to persecution and derision (see on Acts 15:26). The Christian would be announcing his commitment to Christ’s way of life, valuing His approval above that of man. Depart. Gr. aphistēmi, “ to stand off from.” Compare Matt. 7:23 (see on Isa. 52:11; 1 Cor. 6:17, 18; 1 Peter 1:15, 16). The apostle asserts the inevitable consequence of full surrender to God’s way of life; such a church member will abhor evil as Christ did. God’s seal can never rest upon an impure man or woman; God will never approve of anything less than complete dedication to the principles of His government. Those who bear His seal of approval will stand out from the world as exhibits of a superior way of life, revealing a character that reflects God’s moral integrity. Iniquity. Gr. adikia, “unrighteousness.”

A Possible Answer: “Inasmuch as a “name” implies personality and character, the promise here is that those who overcome will receive the permanent impress of God’s character; the image of their Creator will be fully restored in them. This figure of speech may also be understood to imply that the victorious saints will be completely God’s own, as attested by His name, or sign of ownership, thus affixed upon them.” (Ibid, above). Lastly, it also implies that they will be Christ’s witnesses wherever they go.

If a name represents a person’s character, what does Exodus 34:6 tell us about those who bear God’s name? 13


Exodus 34:6 And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,

A Possible Answer: It tells us that those who bare His name have the same graces and characteristics of the Lord Jesus Christ.

Great revivals took place in churches on both sides of the Atlantic. In the years leading up to 1844, the message of Christ’s soon coming was proclaimed in many parts of the world. (A Possible Answer: Continued). God’s promise to write His name on those who overcome indicates that God’s character will be seen in His people. Just as important as the message that Christ is coming soon is the message that Christ promises to make His people ready for that great event by forgiving their sins and writing His law in their hearts (see Phil. 1:6; Heb. 10:16-17). What does the hope of Christ’s soon coming mean to you? Possible Answer: It means everything to the believer. It reassures us that our deliverance from sin, Satan, death and pain/suffering will be soon. It will not be that long before our present condition will be changed. His coming means justification, redemption and glorification. It motivates me to be in a condition of readiness while moving me to work with greater enthusiasm and vigor for the salvation of others. How does Christ’s promise to complete the work He has begun give us assurance? A Possible Answer: It gives us courage in that speaks to our desperate need of encouragement as we battle with ‘self’ and the carnal nature. Further, knowing Christ’s benevolent, His merciful character and His omnipotence, gives us assurance by providing us a foundation for our faith and at the same time it breaths hope to our present condition and level of achievement. It touches our hearts and resonates with positivity so much so that we are inspired to believe, to be like Him and to do His good pleasure.

Thursday: January 17th Christians in LaodiceaThe last church addressed by Jesus was in Laodicea, a wealthy city situated on a major

trade road. It was famous for its woolen manufacturing industry, its banks (which held a vast quantity of gold); and a medical school which produced eye salve. The prosperity of Laodicea filled its citizens with self-sufficiency. Around A.D. 60, when an earthquake destroyed the city, the citizens declined an offer of assistance from Rome, claiming to have all they needed to do the job. Since the city lacked water, it was supplied through an aqueduct that came from the hot springs at Hierapolis. The source was distant from Laodicea, so the water became lukewarm by the time it got there. Read Revelation 3:14-17 along with Hosea 12:8. How did the self-sufficient spirit of the city pervade the Laodicean Christians?Revelation 3:14-17 The Lukewarm Church14 “And to the angel of the church of the Laodiceans write, ‘These things says the Amen, the Faithful and True Witness, the Beginning of the creation of God: 15 “I know your works, that you are neither cold nor hot. I could wish you were cold or hot. 16 So then, because you are lukewarm, and neither cold nor hot, I will vomit you out of My mouth. 17 Because you say, ‘I am rich, have become wealthy, and have need of nothing’—and do not know that you are wretched, miserable, poor, blind, and naked— Hosea 12:8 And Ephraim said, ‘Surely I have become rich, I have found wealth for myself; In all my labors They shall find in me no iniquity that is sin.’

A Possible Answer: The self –sufficient spirit of the city dwellers was felt, adopted and had a molding influence on their choices and values. This in turn o doubt predisposed the Laodicean Christians to

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be compare their lives with others thus becoming lukewarm. It was seen in their boast of being rich and having need of nothing.

Jesus did not rebuke the Christians in Laodicea for a serious sin, such as heresy or apostasy. Rather, their problem was complacency leading to spiritual lethargy. Like the water that reached the city, they were neither refreshingly cold nor hot, but lukewarm. They claimed to be rich and in need of nothing; yet, they were poor, naked, and blind to their spiritual condition.

The church in Laodicea symbolizes the spiritual condition of God’s church near the close of this earth’s history, as certain links with end-time portions of Revelation show. One such link, as given in Jesus’ parenthetical warning in Revelation 16:15, refers back to the “white garments” of Christ’s righteousness needed by spiritually naked Laodicea (Rev. 3:18, NKJV). The warning to keep one’s garments and not walk naked appears in the midst of a reference to the spiritual battle of Armageddon. The timing of Jesus’ warning may seem rather strange, at first, because it is no longer possible to receive these garments. After all, probation already will have closed for everyone. But the warning to keep one’s garments appears in connection with the sixth plague and Armageddon because Jesus wants to remind Laodicea to be ready now in advance of that terrible conflict - before it is forever too late. Thus, Revelation 16:15 warns Laodiceans that if they fail to heed Jesus’ counsel and instead choose to remain naked ( Rev. 3:17-18 ) , they will be lost, and ashamed, at His coming (see 1 John 2:28-3:3 ) .

Jesus assures the Laodiceans that He loves them. He appeals for them to repent (Rev. 3:19). He concludes His appeal by picturing Himself as the lover in Song of Songs 5:2-6, standing at the door and knocking and pleading to be let in (Rev. 3:20). Everyone who opens the door and lets Him in is promised an intimate dinner with Him and, ultimately, to reign with Him on His throne (Rev. 20:4). Read Revelation 3:18-22. What counsel does Jesus give to the Laodiceans? Revelation 3:18-22 18 I counsel you to buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see. 19 As many as I love, I rebuke and chasten. Therefore be zealous and repent. 20 Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me. 21 To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne.22 “He who has an ear, let him hear what the Spirit says to the churches.” ’ ” 1 Peter 1:77 that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ, Isaiah 61:1010 I will greatly rejoice in the Lord, My soul shall be joyful in my God; For He has clothed me with the garments of salvation, He has covered me with the robe of righteousness,As a bridegroom decks himself with ornaments, And as a bride adorns herself with her jewels.

Ephesians 1:17, 1817 that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him, 18 the eyes of your understanding being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, Buy of me. Without this much effort the Laodicean “church” cannot attain the standard Christ would have her reach. The things He offers her are not without their price, yet salvation is ever free. She must give up her old way of life to be truly rich, to be healed, and to be clothed. Even she who is penniless may buy (see Isa. 55:1). Gold. This represents spiritual riches, offered as Christ’s remedy for the Laodiceans’ spiritual poverty. This figurative “gold” may be interpreted as

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referring to “faith which worketh by love” (Gal. 5:6; James 2:5; cf. COL 158), and the works that result from faith (see 1 Tim. 6:18). Tried in the fire. Literally, “fired out of fire,” that is, gold that has come forth from the fire with its dross burned away. Doubtless the reference here is to faith that has been tried and purified by the fires of affliction (see on James 1:2–5; cf. Job 23:10). White raiment. Offered in contrast with the Laodiceans’ nakedness, which stood out so hideously in the face of their own boast that they had need of nothing (v. 17). The white raiment may be understood as the righteousness of Christ (Gal. 3:27; see on Matt. 22:11; Rev. 3:4; cf. 4T 88). This figure must have had special significance for the Christians of Laodicea, for their city was famous for its black woolen cloth. Shame of thy nakedness. See Ex. 20:26; Lam. 1:8; Eze. 16:36; 23:29; Nahum 3:5. Eyesalve. Gr. kollurion, “a little roll.” Ancient eyesalve came to be known by the shape of the package in which it was wrapped. Near Laodicea was a temple to the Phrygian god, Men Karou. A famous school of medicine grew up in connection with this temple, and here an eye powder might be secured. This fact may form the background of the figure here used.

The figurative eyesalve here offered the Laodiceans is heaven’s antidote for their spiritual blindness. Its purpose is to open their eyes to their own true condition. This is the work of the Holy Spirit (see John 16:8–11). Only through His convicting work on the heart can spiritual blindness be removed. This eyesalve may also be thought of as representing that spiritual grace which enables the Christian to distinguish between truth and error, and between right and wrong. See 4T 88. Mayest see. That is, see sin as God sees it and realize their own real condition—as a prerequisite to repentance.

A Possible Answer: Jesus advises the Laodiceans to buy from Him gold refined in the fire, that they may be rich; and white garments, that they may be clothed, that the shame of their nakedness may not be revealed; and to anoint their eyes with eye salve, that they may see and finally, be zealous and repent. She must give up her old way of life to be truly rich, to be healed, and to be clothed. What do gold, white garment, and eye salve symbolize (see 1 Pet. 1:7; Isa. 61:10; Eph. 1:17-18)? A Possible Answer: 1) The gold represents spiritual riches, offered as Christ’s remedy for the Laodiceans’ spiritual poverty. This “gold” points to “faith which works by love” and the works that result from faith. Doubtless the reference here is to faith that has been tried and purified by the fires of affliction. 2) The white raiment may be understood as the righteousness of Christ. This figure must have had special significance for the Christians of Laodicea, for their city was famous for its black woolen cloth. 3) The figurative eye salve here offered the Laodiceans is heaven’s antidote for their spiritual blindness. Its purpose is to open their eyes to their own true condition. This is the work of the Holy Spirit. Only through His convicting work on the heart can spiritual blindness be removed. This eye salve may also be thought of as representing that spiritual grace which enables the Christian to distinguish between truth and error, and between right and wrong. (Ibid, above) What does this counsel say to us, as Seventh-day Adventists, who recognize ourselves as the Laodicean church? A Possible Answer: It says to us that we need to be aware of our true condition and just like the Laodiceans, take it to heart. It is the only the remedy to our baleful condition. Our destiny depends on our response. We have to humble our selves and accept Jesus appraisal of our true condition and purposefully respond to His invitation and advice.

Friday: January 18h Further ThoughtRead Ellen G. White, “The Revelation”, pp. 578-592, in The Acts of the Apostles .The seven messages to the churches show spiritual decline in the seven churches. The

church in Ephesus was still faithful, although it had lost its first love. The churches in Smyrna and Philadelphia were largely faithful. Pergamum and Thyatira compromised more and more until the vast majority of believers in those churches had completely apostatized from the pure faith of the apostles. The church in Sardis was in a very serious condition. The majority of Christians in this church were out of harmony with the gospel, while Philadelphia represented the faithful few. The church in Laodicea was in a condition of such spiritual lethargy and complacency that there was nothing good to be said about that church.

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In concluding each message, Jesus makes promises to those in the churches who accept His counsel. One might observe, however, that along with the evident spiritual decline in the churches, there is a proportionate increase in promises given. Ephesus, to whom Jesus gives the first message, receives only one promise. As each church follows the downward spiritual trend, each one receives more promises than the previous church. Finally, the church in Laodicea, while given only one promise, receives the greatest promise of all: to share Jesus’ throne (Rev. 3:21).

Discussion Questions:

1. How does the increase in promises to each successive church, along with the spiritual decline in the churches, reflect the statement that when sin increases, grace abounds even more (Rom. 5:20)? Think of that promise in light of the statement that “the church, enfeebled and defective though it be, is the only object on earth on which Christ bestows His supreme regard. He is constantly watching it with solicitude, and is strengthening it by His Holy Spirit”. - Ellen G. White, Selected Messages, book 2, p. 396.

2. Often Christians say that it is hard to be a Christian in industrial, commercial, and metropolitan cities. In the prosperous cities in Asia there were Christians who remained loyal to the gospel and unswerving in their allegiance to God amid the pressures exerted upon them by their pagan environment. What can we learn from this fact? Think of those Christians in Asia in light of Jesus’ prayer in John 17:15-19. How does the concept of being in the world but not of the world apply to Christians today, particularly those living in metropolitan cities?

3. How can we, as Seventh-day Adventists, better heed the words given to us in the message to the Laodiceans?

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