Wednesday, April 1, 2020

Revelation 2:7; Commentary,

2:7  He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

The Lord has addressed the angels of the churches and the congregations as a corporate body, but at the last—and the same is true with each of the seven churches—it comes down to the individual.

“He that hath an ear, let him hear, ... to him that overcometh ...” ～ The awesomeness of Christ can never be told: While His purpose (and the Mystery of God) is concerned with the big picture, He remains focused on the individual disciple. (See the same at Smyrna v11; Pergamos, v17; Thyatira, v29; Sardis, 3:6; Philadelphia, 3:13; and Laodicea, 3:22.)

This saying, that is repeated to each church as a salutation (“He that hath an ear, let him hear ...”), is also employed by Jesus in His Kingdom teachings. It is noticed that in response to the inquiry made by the disciples of John the Baptist as to whether or not He was the Messiah, Jesus said, “Go and shew John again those things which ye do hear and see” (Mt 11:4). Upon their departure, Jesus informs the multitude that the Baptist was the fulfilled prophecy of Elijah’s coming (Mal 4:5). Then He says “He that hath ears to hear, let him hear” (Matt 11:15). Again, at the end of the first of seven kingdom parables found in Matthew’s gospel, chapter thirteen (the parable of the sower) Jesus says, “Who hath ears to hear, let him hear” (Matt 13:9). And once more at the close of the parable of the Wheat and Tares (Matt 13:43) He says, “Who hath ears to hear, let him hear.”

The mysteries of the Kingdom were not for everyone to understand. Only those who “hath ears to hear.” For this reason Jesus taught in parables (Matt 13:10-11). Jesus spoke often on the issue of hearing. We often hear the saying concerning someone gifted on some musical instrument, that “He has an ear for music.” So, too, grasping the things of the Kingdom requires a certain ear. Christ said, at one point, “My sheep hear my voice,” and also, “And a stranger will they not follow” (John 10:3, 5, 27). It takes a certain ear to be a disciple, to follow the voice of the shepherd. To pick His voice out of the din of voices, in the world that surrounds us, takes an ear for God. “He who hath an ear, let him hear ... .” 
The Sheep of many shepherds are pastured together in a field. One lone shepherd approaches and calls out. It is not so much his word, as it is his voice, that causes the reaction. Throughout the mixed flock, heads jump to attention, and, here and there, sheep look in the direction of the voice. Most, however, continue to graze, paying the intruder no attention. They had not heard. It was not their shepherd’s voice. As the lone shepherd moves across the periphery of the flock, the scattered sheep move through the multitude of the unaffected, unmoved, grazers. Coming from a hundred different points of the field, a hundred different sheep, with ears to hear, are verging on one point—the voice of their shepherd. The others did not notice their leaving.

Dear disciple, we may ponder the wonder of it all. Why you, out of a large family? Why only certain ones from the workplace? Why only those congregations out of such a large city? Why this nation, or that nation, out of the peoples of the earth? How can a call so irresistible to some, go virtually unnoticed by others? It is the ear! One must have an ear for the Shepherd.

“… let him hear what the Spirit saith unto the churches.” ～ We had spoken about the voice of the Shepherd. Of course, it is the voice of Jesus of whom we speak. The One who “was dead,” but is “alive for evermore.” (1:18). And if that is not clear enough, the “voice” that spoke, said John (1:12), names Himself in 22:16, when He says, “I Jesus have sent mine angel to testify unto you these things in the churches.” Knowing that the One speaking these things is clearly Jesus Christ is a powerful revelation (i.e. an unveiling of Jesus). He Himself, says, “Hear what the Spirit saith unto the churches.” The unveiling is this: Jesus, the “Voice” which is speaking, is the Holy Spirit. Nowhere does the Bible demonstrate that Jesus and the Holy Spirit are two separate entities. If that were true there would be one Spirit of Jesus, and another Spirit of the Holy Spirit. Once you add the Spirit of the Father there would be three Spirits, each being God. This would make three Gods, no matter the theological jargon one would use to evade the obvious. Paul, writing to the Ephesians, said that there is but “One Spirit, ...one Lord, one faith, and one baptism.” (Eph 4:4-5). The same writer, when corresponding with the church at Colosse wrote, “For in him” (Jesus Christ) “dwelleth all the fulness of the Godhead bodily” (Col 2:9). John, himself, recorded the oneness of Jesus with the Holy Spirit in his gospel. E.g. When speaking of the comforter (Holy Spirit) in John chapter fourteen, the evangelist records Jesus’ words, “I will not leave you comfortless; I will come to you” (John 14:18). Verse 26 identifies the Comforter as the Holy Spirit,  “But the Comforter, which is the Holy Ghost, ...”

Jesus said, “Nevertheless, I tell you the truth; It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you” (John 16:7).  Christ had to be glorified in order to return in Spirit. Note Jesus’ words, “but ye know him;” (i.e. the Spirit of Truth) “for he dwelleth with you, and shall be in you” (John 14:17).

Paul, when speaking of the mystery among the Gentiles, wrote, “Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:” (Col 1:26-27). Again, Paul, when writing of the Holy Spirit, writes to the church at Philippi,  “For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ” (Phil 1:19). Further, the writer of the Epistle to the Hebrews identifies Jesus as the Holy Spirit when he writes, “How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, ...” (Heb 9:14).

“To him that overcometh…” ～ The “supply of the Spirt of Jesus Christ” (Phil 1:19), which brings revelation to John, also helps believers overcome. The Spirit speaks, here, “To him that overcometh,” tōi nikōnti, literally, “to the one overcoming.” The verb is present tense, therefore, shows continued action, i.e. “goes on overcoming.”  The image is that of a victor. The idea is one of a Christian who holds fast his faith against the forces of temptation and persecution, even unto death. This challenge to overcome (lit. continue to overcome) is given to each Church (see, here, vv11, 17, 26; 3:5, 12, 21), and is summed up in the words of the Almighty, in 21:7, “He that overcometh shall inherit all things; and I will be his God, and he shall be my son.” 

“... will I give to eat from the tree of life, ...” ～ The tree of life will be more closely examined at 22:2. It is most likely mentioned here, in the sense of reward to the victor, to illustrate full fellowship restored, i.e. the union, of God with man, is to be enjoyed in the paradise of God—the eternal state. 

“... which is in the midst of the paradise of God.” ～ The reward, for the person who overcomes unto the end, is access to the tree of life, “which is in the midst of the paradise of God.” The Septuagint (the Grk translation of the Old Testament) uses this word “paradise” to insinuate a garden (Gen 2:8-10) or forest (Neh 2:8); but in the New Testament (used only here and in Luke 23:43) it refers to a place of bliss and rest between death and the resurrection. Before the resurrection of Jesus, paradise was located in the underworld as is demonstrated in the story of the rich man and Lazarus (Luke 16:19-31). Also, verifying this point are the words of Jesus to the thief crucified with Him, “Today shalt thou be with me in paradise (Luke 23:43); we know that Jesus and the thief were in paradise that day, but three days later Jesus tells Mary, “Touch me not for I have not yet ascended to my Father” (John 20:17). Jesus and the thief were in paradise days before He ascended to heaven. At Christ’s ascension paradise was liberated (1 Pet 3:18-19 cf. Eph 4:8-10) and relocated to heaven with Christ Jesus, which is demonstrated by Paul’s testimony of the man, he “knew,” who was “caught up to the third heaven ... up into paradise” (2 Cor 12:2-4). Therefore, after the ascension of Christ, paradise is found in the third heaven, i.e. the heaven of the throne of God. (The word “paradeisos” is of Persian origin and means a pleasure garden.)

The characteristics of Ephesus continue to be seen in modern times. Ephesus was a missions minded church. It was the church of the apostles who had heard the words of Jesus with their own ears, “Go ye therefore, and teach all nations” (make disciples of all nations), “baptizing them in the name of the Father, and of the Son, and of the Holy Ghost;” (Matt 28:19). From Ephesus the word of God spread over all Asia “so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks” (Acts 19:10). Those who dedicate their lives to spreading the Gospel of Christ to the world, while contending for “the faith which was once for all delivered to the saints” (Jude v3 NKJV), are truly of the Ephesians.

Apostolically Speaking
☩ Jerry L Hayes
If you are enjoying this commentary you would appreciate owning "The Apocalypse" from which our commentary is excerpted.




The Apocalypse, is the introduction to the biblical book of Revelation. Here Bishop Hayes also gives a verse by verse commentary of the first three chapters of the Apostle John's Revelation of Jesus Christ, covering the letters addressed to the seven churches of Asia Minor. The Bible student will thrill at the Bishop's easy evangelistic style of presenting deep and unique truths never before published. In this study a wealth of information will be shared with the disciples of Christ on each verse of this great manuscript.

Own your personal copy of this enlightening work by ordering at the link provided here:https://www.amazon.com/Apocalypse-Introduction-Epistles-Seven-Churches/dp/1686423152/ref=sr_1_1?keywords=Bishop+Jerry+Hayes%2C+Apocalypse&qid=1568308793&s=books&sr=1-1













Companion to "The Apocalypse" is "Letters to My Children on Apostolic Kingdom Theology."






After spending over forty years in the dispensational doctrine, and having raise my children in that theological framework, I became a convinced adherent to a "kingdom" theology that recognizes the Church as the Israel of God, and that the first century actually saw the fulfillment of most of Matthew chapter 24. "Letters to My Children on Apostolic Kingdom Theology" is a compilation of twenty four letters written to my children explaining my journey. These "Letters" provide a systematic approach to Apostolic Eschatological study of Scripture. It is sure to interest all students of Scriptures








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