Redemption

—No man may stand in the office

Before the Redeemer is named, every rival is disqualified. The Psalm shuts the door on kinship, on wealth, and on sincerity alike.

The disqualification is not left as an argument. In Revelation 5 it is put to open search through the whole of creation, and the search fails.

In heaven — no angel, no saint. In earth — no preacher, scholar, pope, or priest. Under the earth — no demon. cf. Romans 3:10–12 · Isaiah 63:5

And at the far end of the Book the returning King wears a name that belongs to Jehovah alone — Jeremiah 23:6, THE LORD OUR RIGHTEOUSNESS. The identification with which redemption begins is the identification with which it closes.

—The office put to open search — and five tests, not three

Revelation 5 does not assume a redeemer. It advertises the office and waits. A strong angel proclaims the qualification aloud, and the qualifications are five — the last two of which shut the door on self-redemption from the opposite side.

The qualification	Where it stands
He must be a kinsman.	Leviticus 25:25, 48–49; Ruth 3:12–13; Hebrews 2:14–15
He must be able to redeem.	Ruth 4:4–6; Jeremiah 50:34; John 10:11, 18
He must be willing to redeem.	Ruth 4:6; John 10:18; Philippians 2:5–8
He must not need redemption himself. A slave could not buy a slave.	2 Corinthians 5:21; 1 Peter 2:24
He must pay the debt in full.	1 Peter 1:18–19; Galatians 3:13

The fourth qualification, stated positively — who knew no sin. cf. 1 Peter 2:24

All five are answered in one Person. Kin, by taking part of the same flesh and blood. Able, because the blood is without blemish and without spot. Willing, because no man took his life from him. Unindebted, because he knew no sin. And paid in full, because what he obtained was eternal redemption — not a payment renewed.

cf. Hebrews 2:15–17 · John 10:18

Redemption and adoption in one clause — the purchase and the placing.

—What the Redeemer reclaims — title-deed dominion

The book in the right hand of him that sat on the throne is written within and on the backside, so that nothing can be added to it or altered. It reads as the title deed to creation — dominion given, dominion lost, dominion reclaimed — and the Jewish law of land redemption is the pattern behind it: the land was never sold for ever, because the land is the LORD’s.

cf. Daniel 7:13–14 · Jeremiah 32:6–15 · Leviticus 25:23–25 · Ruth 4 · Ezekiel 2:9–10

The ground of every kinsman redemption — the title never left the Owner.

Title-deed dominion. The same scene as Revelation 5:1–7.

And everything hangs on whether the office is filled. John weeps in Revelation 5:4 not for a lost book but for a lost creation — for if no redeemer is found, the curse is not lifted and the usurper keeps the ground. That is the weight the five qualifications are carrying.

The search of Revelation 5:2–3 and the finding of Job 33:24, set together.

—AutoRedemption — the counterfeit office

Auto- means self. An autobiography is a life written about oneself. AutoRedemption is a redemption attempted upon oneself, without external intervention — and Scripture is blunt about its outcome. Our own righteousness is not merely weak. It is named iniquity.

cf. Matthew 7:23 · Isaiah 64:6

—The mark and the token — Decrease

One English word carries the whole contrast. A mark is set upon Cain, and it preserves him. A token is set upon the houses in Egypt, and it preserves them. The same Hebrew word stands behind both. The difference is not the mark. The difference is whose works are in view.

The LORD does not look for the household. He looks for the blood.

cf. 2 Thessalonians 2:7

—The Table — the price rehearsed, not repeated

The setting of Matthew 26 is the Passover under the law: unleavened bread, blessed; and the unfermented fruit of the vine, given with thanks. Fermentation and leaven both stand in Scripture as a typology of sin and sinfulness, and neither is present at this table.

Setting: Passover celebration under the law — Matthew 26:19 cf. Exodus 12.

Unleavened bread (blessed) and unfermented drink, “fruit of the vine” — Matthew 26:29; Isaiah 65:8; Deuteronomy 32:14; cf. Proverbs 23:31.

“…this is my blood…” is figurative and not literal at the table, because the blood is not yet shed — Matthew 26:28.

No need of transubstantiation — cf. Revelation 2:18–29; 1 Kings 18:26–28; and decisively, John 6:63.

cf. John 6:47–51 — the living bread; John 6:61–62 — omniscience and omnipresence.

—Glorification is the terminus, not a fourth station

Faith and repentance — trusting the finished work of Christ’s cross — quicken and glorify the spirit of man, and that quickening belongs to the judicial machinery itself. The quickening and glorifying of the body happens coterminously in the mind of Christ; but its literal terminus is post-haste future. Glorification therefore enters the machinery at one end and is completed at the other. It is not a station on the plate. It is the plate’s terminus.

cf. Philippians 3:21 · 1 Corinthians 15:45 · 1 Corinthians 15:52

And the reach of it is not the believer only. The creature groans with him, and is named in the same deliverance — Romans 8:21. Isaiah 57:15 holds the One that inhabiteth eternity; John 2:21 speaks of the temple of his body; 2 Peter 1:14 of putting off this tabernacle. The body is not incidental to redemption. It is the last thing redeemed.

—The fine linen — given first, walked in after

Revelation 19:8 calls the fine linen the righteousness of saints, and the objection writes itself: is the bride then clothed in her own merit? Ephesians answers it in two verses, and those two verses are a spiritual echo of Zechariah 3 — respectively.

Echoed in Zechariah 3:4–5 — the filthy garments taken away, the iniquity caused to pass, the raiment given. Joshua does nothing.

Echoed in Zechariah 3:7 — “If thou wilt walk in my ways… then thou shalt also judge my house, and shalt also keep my courts.”

The garment is given before any condition is named. The walk follows, and even the works walked in are his workmanship, before ordained. So the linen is never independent merit, and Isaiah 54:17 stands unbroken — their righteousness is of me, saith the LORD. Note also the verbal hinge: walk, in Ephesians 2:10 and three times over in Zechariah 3:7.

—Two inheritances, one English word

Scripture uses the word inheritance for two different things, and collapsing them is what produces every anxiety on this subject.

	Received by	Its character
Inheritance by sonship	Galatians 4:7 — “if a son, then an heir of God through Christ”	Standing. Kept by the power of God — 1 Peter 1:3–5. Not forfeitable.
Inheritance as privilege	Zechariah 3:7; 1 Corinthians 3:11–15	State. Administrative reward for the walk. Loss is possible here, and only here.

cf. 2 Corinthians 5:10 — the judgment seat of Christ.

—The Bride is not among them

One further boundary, stated and not expounded. After Acts 2 the Spirit of Christ does not edify the blood-bought truster in Christ by calling him a sheep. Sheep language belongs to a nation; the church is the Bride, awaiting complete marital consummation — also known as the redemption of our body. Where a sorting of sheep and goats appears, the Bride is not among them. That is the whole of what this module says about it.

Both administrations have their linchpin in the same Person and Work of Christ, even though the Bride is not among them — and that linchpin, not a chart of programs, is how the distinction is handled here.

The stewardship and the gathering into Christ, in one clause.

—The crowns cast — nothing terminates in the saint

And here the whole question of reward under grace is answered. Whatever is credited, is cast. The crown exists in order to have something to lay down.

A garment we did not buy, works that are his workmanship, a crown given and then surrendered. Nothing terminates in the redeemed. Everything returns to the throne — and in that same throne room the redemption itself is named and the price with it.

And the two chapters divide the worship between them. In Revelation 4 he is worshipped as the Creator; in Revelation 5, as the Redeemer. The crowns are cast in the first; the price is named in the second.

Coterminous · Source Organization · Companion to Unit Four

—Where each part goes — Redemption

Part	Scripture	Destination
Part One — The Glorified Christ	Revelation 1:10–20	Partly Unit Four — Section I (the Redeemer is Jehovah) and Section VII (the keys purchased by blood). The Sunday/sabbath argument is a separate subject.
Part Two — Worthy Is The Lamb	Revelation 5	Unit Four — Section III (kinsman redeemer) and Section VII (the close). This is the on-point chapter.
Part Three — The Seven Churches	Revelation 1:19 – 2:29 cf. Matthew 13	Retained. Christ in the midst of the candlesticks and at the door — the bridge to what follows is the Redeemer himself, not a program. Carries the Matthew 13 comparison.

—Verse 10 — the Lord’s day

“Lord’s day” Not “the day of the Lord.” That is chapter 19, and John is not there yet. This is Sunday, the first day of the week.

—Seven reasons given for worship on the first day:

The sabbath was a sign to the nation of Israel, not to the church — Neh. 9:14; Ex. 31:13–17.

The Law, including the fourth commandment at Ex. 20:9–11, was fulfilled in Christ — Matt. 5:17; Rom. 10:4; Acts 13:29, 39; Col. 2:14–17.

On Sunday the apostles met for preaching and fellowship and for collecting the tithes and offerings — Eph. 2:20; Acts 20:7; I Cor. 16:2.

Christ redeemed us from the Law — Gal. 3:13; 5:1; Rom. 14:5–6.

The first day was made holy before the seventh — Ex. 12:15–16; Neh. 9:13–14.

Sabbath means “rest,” not worship — Heb. 4.

Sunday is resurrection day — Jn. 20:1, 19, 26.

“voice” God’s voice is great, majestic, authoritative. cf. Ps. 29.

—Verse 11 — the seven churches, three ways

“churches” (1) Historically, seven local churches of John’s day in Asia Minor. (2) Prophetically, seven divisions of church history through this age. (3) Spiritually — (a) seven types of churches in any period, one type dominant; (b) seven characteristics that can exist in any church or Christian.

—Verses 12–16 — the Lord of judgment

cf. I Cor. 15:25. Christ is here the Lord of judgment — no longer the “Lamb of God” but now “the Lion of the tribe of Juda.” The Son of man is described in Song of Solomon 5:10–15. Here it is the Son of God from eternity (Mich. 5:2). The Ancient of days — Dan. 7:9–13. The “child” was born in Bethlehem, but the “Son” of Isa. 9:6 is “from everlasting” — Jn. 10:30.

“midst” (v. 13) The Lord judging in the midst of His assemblies — Matt. 18:20.

—Verses 13–16 — ten things about the Son of man

The item	What it carries
“Son of man” (v. 13)	A human-looking figure. cf. I Tim. 2:5.
“garment” (v. 13)	He wears the robe of the High Priest.
“girdle”	Authority, truth — Isa. 11:5; Eph. 6:14. Gold speaks of deity, the righteousness of God.
“head” (v. 14)	White — wisdom, age. Christ is the wisdom of God — Prov. 8:1, 22; I Cor. 1:30.
“eyes” (v. 14)	cf. Heb. 4:13.
“feet” (v. 15)	Like brass — judgment. cf. Mal. 4:3; Heb. 10:13.
“voice” (v. 15)	Thunders as a great water. cf. v. 10 note; Jn. 12:29.
“he had” (v. 16)	The churches (v. 20), and thus individual Christians, are in His hand — Jn. 10:27–29; Ps. 37:23–24.
“sword” (v. 16)	cf. Heb. 4:12; Rev. 19:15; Eph. 6:17.
“countenance” (v. 16)	The sun as a type of Christ — Mal. 4:2. See the five-part note following.

—The head (v. 14) — four statements of deity

The Jehovah (“Ancient of days”) of the Old Testament is the Jesus of the New, under the same description — Dan. 7:9–13; Mic. 5:2.

Christ is God “manifest in the flesh” — I Tim. 3:16.

This is Christ in His eternal glory — Jn. 17:5; Matt. 17:2.

This is the One to whom all judgment has been committed — Jn. 5:22, 27; II Cor. 5:10. This is the Lion of the tribe of Judah.

—The countenance (v. 16) — the sun as a type

cf. Acts 9:3, 17 with I Cor. 9:1. Malachi 4:2 pictures Christ as the sun. The sun is a type of Christ; the moon types the church — Song 6:10.

The sun appeared on the fourth day — Gen. 1.

The Son appeared 4000 years after Adam — II Pet. 3:8.

When the sun sets — the evening comes first, Gen. 1 — it is blood red, a picture of Christ’s death.

When it rises, at the Second Advent of Mal. 4:2, it is again blood red — Isa. 63:1–6; Ps. 19:1–6. cf. Rom. 1:19, 20; Jn. 1:9.

“shineth” (v. 16) cf. II Thess. 2:8; Rev. 21:23.

—Verses 17–20 — four reasons a Christian should not fear

Verse 17: John’s reaction. As a sinful mortal he collapses before deity — Lu. 5:8; Dan. 10:5–12; Isa. 6:5; Job. 42:5-6.

“Fear not” — the ground	The scripture	What it secures
“first and the last” (v. 17)	Rev. 1:17	He was in control before all things and will be after all things are through.
“liveth, and was dead” (v. 18)	Rev. 1:18	His sacrificial death for us, and His victory over the grave.
“alive for evermore” (v. 18)	Heb. 10:10–12	He died once for all, and once for sins for ever — eternal assurance.
“have the keys” (v. 18)	Heb. 2:14–15	He purchased these keys with His own blood.

—What qualifies the redeemer — five tests

The qualification	The scripture
He must be a kinsman.	Lev. 25:25, 48–49; Ruth 3:12–13; Heb. 2:14–15
He must be able to redeem.	Ruth 4:4–6; Jer. 50:34; Jn. 10:11, 18
He must be willing to redeem.	Ruth 4:6; Jn. 10:18; Phil. 2:5–8
He must not need redemption himself. A slave could not buy a slave.	II Cor. 5:21; I Pet. 2:24
He must pay the debt in full.	I Pet. 1:18–19; Gal. 3:13

“wept” (v. 4) If no redeemer is found, Satan will continue as the god of this world and the curse will not be lifted.

—A. The redeemed (5:8–10)

“odours” (v. 8) Incense — Ps. 141:2; Lu. 1:10. God saves the prayers and the tears of the saints — Ps. 56:8; cf. Mal. 3:16.

“they sung” (v. 9) Redemption’s song. “by the blood” — cf. Heb. 9:12; I Pet. 1:18–19.

The plainest statement of redemption in the book — the price, and the reach of it.

Verse 10 This is the inheritance, the millennial reign with Christ — cf. 1:6. Note where the reigning is done: “on the earth.”

—B. The angelic host (5:11–12)

Verse 12: the heavenly multitude proclaims seven things the Lamb is worthy to receive — but the list as printed runs to eight lines. Revelation 5:12 names seven: power, riches, wisdom, strength, honour, glory, blessing. “Praise” is the extra line.

What was said on earth	What will be said in Heaven
“He is worthy of death” — Jn. 19:7	“He is worthy of praise!”
“He works by the power of Satan” — Matt. 12:24	“He is worthy of power!”
“For our sake He became poor” — II Cor. 8:9	“He is worthy of riches!”
“The preaching of the cross is foolishness” — I Cor. 1:18	“He is worthy of wisdom!”
“He was crucified in weakness” — II Cor. 13:4	“He is worthy of strength!”
“Ye dishonour me” — Jn. 8:49	“He is worthy of honour!”
“I seek not mine own glory” — Jn. 8:50	“He is worthy of glory!”
“Christ… was made a curse for sin” — Gal. 3:13	“He is worthy of blessing!”

—C. Every creature (5:13–14)

Verse 13 cf. Phil. 2:9–11; Col. 1:20; Heb. 8:11. Those on earth at this time will be ignorant of this scene in heaven. Men will continue in their wickedness, unaware that the Lamb is about to loose the seals and allow judgment to fall — Lu. 21:34–35; Matt. 24:37–39; Lu. 17:26–30. cf. II Cor. 6:2.

In chapter 4 Christ was worshipped as the Creator; in chapter 5, as the Redeemer. Worthy is the Lamb.

—Introduction (1:19)

Chapters 2 and 3 comprise the things which are — those things of which the Apostle’s own lifetime was a part, the Church Age. The Lord chose seven churches out of Asia Minor because their specific characteristics illustrated what He wanted to say: historically, seven local churches in John’s day; prophetically, seven stages of church history through this age, seven speaking of the completeness of that history; spiritually, seven types of churches in any period with one dominant, and seven characteristics that can exist in any church or Christian. The mystery of the seven churches is 1:20 — a previously hidden truth, now about to be revealed.

—Ephesus — the backsliding church (2:1–7)

“Ephesus” (v. 1) Means “desirable.” Prophetically covers the apostolic period, almost at an end as John wrote. Busy and zealous, but that first love was starting to wane. A very idolatrous city, the centre of Diana worship — cf. Acts 19; and for their spirituality, Acts 20:17–30. The only one of the seven letters to mention apostles (v. 2). Pentecost to approximately 100 AD; missionary efforts covered the known world — Rom. 10:18; 16:26; Col. 1:5–6, 23; and the testimony of Acts 17:6.

“I know” (v. 2) cf. Heb. 4:12–13. He knows our works, and takes note of everything however small — Matt. 10:42. We often quote Ephesians 2:8 and 9 and omit verse 10; cf. Titus 2:14; 3:14; Jn. 9:4.

“not” (v. 2) A separated, uncompromising church, commended for discriminating against false believers — I Thess. 5:21; Acts 17:11; Rom. 16:17–18.

“say” (v. 2) The foundation of the heresy known as apostolic succession. Paul had to defend his apostleship — Gal. 1; cf. II Jn. 9–11.

Verse 4 The church was separated, but becoming ritualistic and formalistic — cf. Jn. 21:15–17.

“Remember” (v. 5) cf. II Cor. 7:10. He is addressing a church, a group, not individual believers. Repent of indifference, or God will remove their power and influence — no idle threat, for in the fourth century Ephesus ceased to exist.

“fallen” (v. 5) This has nothing to do with salvation. “Fallen from grace” occurs only in Galatians 5:4, and refers to unsaved people trying to be saved by keeping the Law.

“repent” (v. 5) Every church except Smyrna and Philadelphia is told to repent. The counsel is threefold: remember, repent, return to the first works.

“Nicolaitanes” (v. 6) From the Greek νικάω, to conquer, and λαός, the people — literally to conquer the common people: a priest class ruling the ordinary Christian. cf. I Pet. 5:1–4, especially v. 3. The Lord says, “I hate it.” In Matthew 23 all Christians are brothers (v. 8), and no religious leader is to be called master (v. 8) or father (v. 9).

“ear” (v. 7) Not everyone hath an ear. The unsaved have no spiritual ears; and some Christians are dull of hearing — Heb. 5:11; cf. Mark 7:16. Source reads “Mark 7:16-18a”.

“overcometh” (v. 7) Who has overcome? cf. I Jn. 5:4–5.

—Smyrna — the suffering church (2:8–11)

“Smyrna” (v. 8) Approximately 100 to 312 AD. Means “myrrh” — a sacred spice, Ex. 30:23, which had to be crushed to yield its fragrance, associated with death and used in embalming, Jn. 19:39. This church receives no condemnation at all, and He reminds them of His own suffering and resurrection.

“poverty” (v. 9) They thought they were poor, but spiritually they were rich — contrast Laodicea, 3:17. Our great High Priest identifies with His people — Acts 9:4–5; Heb. 4:15; 2:18.

“say” (v. 9) Some in this period claimed the church had replaced Israel, and that God’s literal promises to the Jew must be spiritually applied to the Christian. God calls such a doctrine blasphemy, and says it comes from the synagogue of Satan.

“Satan” (v. 9) Has his own church, complete with apostles and ministers (II Cor. 11:13–15), prophets (I Jn. 4:1), brethren (Gal. 2:4), and another Jesus, another spirit and another gospel (II Cor. 11:4; Gal. 1:6–9).

“ten” (v. 10) Probably the ten periods of intense persecution from Trajan (98 AD) to Diocletian (305 AD). The Smyrna period proved that persecution builds the church rather than tearing it down; when Satan learned this he reversed his tactics, which brought on Pergamos.

“faithful” (v. 10) Material poverty and spiritual power — just the opposite today. cf. II Corinthians 6:3–10.

—Pergamos — the worldly church (2:12–17)

“Pergamos” (v. 12) Means “marriage” — the church married to the world, from approximately 312 AD to the end of the church age. Constantine made Christianity the religion of the Empire and set himself up as head of church and state. A very idolatrous city; one prominent deity was Asclepius, god of healing, whose serpent-entwined staff is still used as a medical symbol.

“Satan’s seat” (v. 13) Historically, in 133 BC Pergamos became a centre of Babylonian idolatry — the worship of Semiramis, queen of heaven (Jer. 44:17), the virgin mother, and her virgin-born son Tammuz (Ezek. 8:14), with a decorated evergreen (Jer. 10:1–5). Satan counterfeits everything God does. Prophetically, Constantine moved Satan’s seat to Rome when he made Christianity the state religion, and pagan practices were incorporated into “Christian” holy days.

“Balaam” (v. 14) cf. Num. 22–25. Balaam caused the Israelites to commit idolatry and fornication — Num. 25:1–8. Wealth and worldly power bought the church leaders, and idols and immorality came into the church.

“doctrine” (v. 15) The deeds at Ephesus (2:6) became doctrine at Pergamos. What Ephesus hated, Pergamos accepted. The church divided into two classes, priests and laity. Constantine took the title Pontifex Maximus, which had come from Babylonian heathenism through Julius Caesar; the title of pope was given to Boniface III in 607 AD by Emperor Phocas. The High Priest of the church is Jesus Christ — Heb. 4:15; 7:25–28 — and there is no other mediator, I Tim. 2:5.

“them” (v. 16) The Nicolaitanes, the priest-class. “sword” — cf. 1:16; 19:15; Heb. 4:12; Eph. 6:17.

—Thyatira — the unrepentant church (2:18–29)

“Thyatira” (v. 18) Means “continual sacrifice.” Romanism reaches its full growth here and becomes the church of the Dark Ages, 500–1500 AD. Source cites Heb. 10:26 for the continual sacrifice — check against Heb. 10:1–3, 11.

“Son of God” (v. 18) The only occurrence of the phrase in the Revelation. A system that exalts a man and addresses him as Holy Father, makes the voice of the church more authoritative than the voice of God, and detracts from Christ’s personal glory by undue emphasis on His being Mary’s Son rather than God manifest in the flesh, I Tim. 3:16 — no wonder the Lord here emphasizes His deity.

“brass” (v. 18) cf. 1:14–15. The eyes of fire and feet of brass come to see and to judge, but this church refuses to repent, v. 21.

“works” (v. 19) Even unfaithful, it is commended for its benevolence. Practically all schools and hospitals during this thousand years were operated by the church.

“Jezebel” (v. 20) The only mention of a woman in the seven letters. That she calls herself a prophetess shows her sins are in the religious realm. Jezebel mixed Baal-worship with worship of the true God — spiritual fornication — and corrupted the government to accomplish it, which eventually caused her own destruction, II Ki. 9:30–37. The false system she represents will be destroyed by the corrupt government it supports — Rev. 17:15–18.

“repented not” (v. 21) Rome will never repent; consequently she will go into the Great Tribulation — v. 22; 17:15–18.

“death” (v. 23) Literally fulfilled in this period through the Black Death which ravaged Europe in the fourteenth century.

“depths” (v. 24) This church calls her teachings the deep things of God, but Christ calls them the depths of Satan. cf. Jas. 4:4.

Verse 26 cf. Matt. 25:21; II Tim. 2:12; II Cor. 1:5, 7; Rom. 8:17; Lu. 19:17.

“star” (v. 28) The Morning Star is Jesus — Num. 24:17; II Pet. 1:19 with Eph. 3:17; Rev. 22:16.

Verses without notes in the source: 2:3, 2:11, 2:17, 2:22, 2:25, 2:27, 2:29. The jumps are in the original, not gaps in the scan run.

—The Seven Parables and the Seven Candlesticks

Matthew 13 and Revelation 2–3 run the same seven movements in the same order. Set side by side, each parable answers to a candlestick — and the Lord who speaks the parables from the ship is the same Lord who walks in the midst of the candlesticks.

#	The parable — Matthew 13	The church — Revelation 2–3	Historical / symbolic era
1	The Sower (13:3–23)	Ephesus (2:1–7)	Apostolic church. The sowing of the Word, and the leaving of the first love.
2	Wheat and Tares (13:24–30)	Smyrna (2:8–11)	Persecuted church. The enemy sowing false believers; martyrdom.
3	The Mustard Seed (13:31–32)	Pergamos (2:12–17)	State church. The church becomes a massive, worldly entity — married to the world.
4	The Leaven (13:33)	Thyatira (2:18–29)	Dark Ages and papacy. Corruption spreading through the body; idolatry.
5	The Hidden Treasure (13:44)	Sardis (3:1–6)	Reformation. Truth hidden and purchased, while the church is spiritually dying.
6	The Pearl of Great Price (13:45–46)	Philadelphia (3:7–13)	Missionary age. The true church finding true value; the open door.
7	The Net (13:47–50)	Laodicea (3:14–22)	End-times church. Good and bad mixed; lukewarm; the final sorting.

Seven movements, one order — Christ in the midst of the candlesticks, Revelation 1:13.

—The seven parables

Parable	What it carries
The Sower (13:3–9)	The preaching of the Gospel.
The Tares (13:24–30)	The introduction of false believers by the enemy.
The Mustard Seed (13:31–32)	The church grows abnormally large and worldly, providing shelter for unclean birds.
The Leaven (13:33)	The corruption of doctrine within the church.
The Hidden Treasure (13:44)	Israel, or the remnant, hidden in the field and purchased by Christ.
The Pearl of Great Price (13:45–46)	The true church, purchased by Christ.
The Net (13:47–50)	Final judgment, separating the wicked from the righteous.

—The seven churches

Church	Its condition
Ephesus (2:1–7)	Loveless; works-oriented.
Smyrna (2:8–11)	Suffering; persecuted.
Pergamos (2:12–17)	Compromising; married to the world.
Thyatira (2:18–29)	Idolatrous; corrupt.
Sardis (3:1–6)	Dead; works without life.
Philadelphia (3:7–13)	Faithful; missionary-minded.
Laodicea (3:14–22)	Lukewarm; self-sufficient.

—Three parallels that carry the most weight

Pergamos and the Mustard Seed. Both give the church grown into a large, worldly institution — and the birds lodging in the branches answer to the pagan influences housed at Pergamos.

Thyatira and the Leaven. Both set a woman at the centre — Jezebel, and the woman who hid the leaven — corrupting the whole body through false teaching.

Laodicea and the Net. Both give the final state of the church, good and bad gathered together until the sorting.

Again, be encouraged.