Today’s selected reading continues in the New Testament prophetic book of the Revelation of Jesus Christ, and more specifically, is found in the third chapter of the book. The third chapter of the prophetic book of the Revelation of Jesus contains the final three letters which Jesus instructed the apostle John to write. Within the second chapter of this book we encountered the letters of Jesus to Ephesus, to Smyrna, to Thyatira, and to Pergamos. When we come to the third chapter of the book we find Jesus’ letters to Sardis, to Laodicea, and to Philadelphia. As has already been mentioned, each of the letters written and addressed to the individual churches in the province of Asia contain four similarities and commonalities. These letters which were dictated by Jesus, and written by the hand of the apostle John began with a revelation of Jesus Christ concerning Himself. Proceeding and moving forward from this place of revelation there is an even further revelation that immediately follows, and is a revelation from Jesus Christ concerning the nature and condition of the church. I wholeheartedly believe that it is from the place of a revelation of Jesus Christ that we are then able to navigate to the place of revelation concerning the nature and condition of our hearts and lives. With that being said, however, it’s necessary and imperative that we recognize and understand that it was Jesus Christ who dictated and navigated the progression of each letter. It was Jesus Christ who began each letter with a revelation of and a revelation concerning Himself, and then navigated each church to a revelation concerning themselves. I would dare say that the only we are ever going to successfully and truly know and understand ourselves is to first encounter, and enter into a place of knowledge concerning Jesus the Christ. I would suggest that there are a number of men and women who would seek—and perhaps are even making an attempt—to come to a true and genuine knowledge of who they truly are.
I am convinced that we can and will never truly know and understand ourselves outside of and apart from first understanding who Jesus Christ is. There have been a number of times when I have sought to understand who I am as an individual, and as a result, I have attempted to find my identity outside of and apart from a knowledge of Jesus Christ. I can’t help but wonder how many men and women among us have made every attempt to come to a true and genuine knowledge and understanding of themselves according to their own ideas, their own thoughts, their own emotions, their own standards, their own concept of who they are. It’s worth noting that the true identity of each of these churches was revealed—not by the angels of the churches, nor even by the members of each individual church, but by Jesus Christ. I believe that if we are ever going to truly understand who we are as an individual we must first be willing to relinquish our attempt to control and navigate it ourselves. I believe that if we are going to truly understand who we are we must lay aside all our preconceived concepts, images, and ideas of who we think we are, or even who we might be. What’s more, is that we might be basing our own “knowledge” concerning who we are based on our own set of standards. The question that I have to ask right now is when was the last time you allowed Jesus the Christ to define and reveal who you truly are. When was the last time you truly positioned yourself before the Lord and allowed Him to navigate the inner depths and recesses of your heart and mind in order to reveal who you are as an individual? Within these letters Jesus first revealed Himself unto each church, and then from that place of revelation, Jesus would go on to reveal the nature and condition of each church. REVELATION OF THE IDENTITY OF JESUS LEADS TO A PROPER REVELATION OF THE NATURE AND CONDITION OF US AS INDIVIDUALS.
Let us transition one by one—one church, one letter at a time—and understand the direct connection between the revelation of Jesus Christ, and the revelation of the Church. There is a powerful truth that surrounds the revelation of the Christ and the revelation of the Church, for there are a number of churches who have attempted to define themselves apart from and outside the revelation of Jesus the Christ. There are a number of churches who cannot understand the revelation of their nature and condition because they have not understood the revelation of Christ. It is absolutely necessary and imperative that we enter into and encounter the revelation of Jesus Christ if we are ever going to enter into and encounter a true revelation of who we are. There is a growing danger and temptation to attempt to allow ourselves to define our identity, as well as our condition and nature, rather than allowing Jesus Christ to. It is a dangerous place and a dangerous trap to think that we are the final authority on the image and Idenity we have—both within and to ourselves, as well as in the eyes of others. With this being said, it’s imperative that we recognize and understand that we cannot and must not even allow those around us to confirm or define our true nature and condition. There are men and women who think they can allow those around them to define who they are, and to even explain their true nature and condition. The truth of the matter, however, is that this simply is not the case. We can never and must never attempt to pursue our identity outside of and apart from the image of the only begotten firstborn Son of the Father. Our identity is directly and intrinsically connected to the image of the eternal Son of God. While it is true that we were created in the image and after the likeness of God the Father, we are being and have been challenged to be conformed into the image of Jesus the Christ.
Let us examine each letter to each individual church and understand the revelation of Jesus Christ concerning Himself, and then His revelation of each church. In relation to the church in Ephesus we find the revelation of Jesus as follows: “These things saith He that holdeth the seven stars in. His right hand, who walketh in the midst of the seven golden candlesticks” (Revelation 2:1). Also in reference to the church of Ephesus we find the revelation of the church as follows: “I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love” (Revelation 2:2-4). In the fifth verse of this chapter we find a word of correction and instruction coming from Jesus, for Jesus goes on to instruct them to “Remember therefore from whence thou art fallen, and repent, and do the first works” (Revelation 2:5). IN the sixth verse of this chapter we find another revelation of Jesus concerning the church of Ephesus: “But this thou hast, that thou hates the deeds of the Nicolaitans, which I also hate” (Revelation 2:6).
Concerning the church in Smyrna we find the revelation of Jesus as follows: “These things saith the first and the last, which was dead, and is alive” (Revelation 2:8). The revelation of Jesus immediately transitions to a place of revelation concerning the church itself. “I know thy works, and tribulation, and poverty,(but thou art rich), and I know the blasphemy of them which say there are Jews, and are not, bu t are the synagogue of Satan” (Revelation 2:9).
When you transition to the twelfth verse of t his chapter you will find a new letter beginning—a letter to the church in Pergamos. In the twelfth verse we read the revelation of Jesus Christ as “These things saith He with hath the sharp sword with two edges” (Revelation 2:12). This revelation is immediately followed by these words concerning the revelation of the church in Pergamos: “I know thy works, and where thou dwellest, even where Satan’s seat is: and thou boldest fast my name, and hast not denied my faith, even in those days wherein ANitpas was my faithful marytyr, who was slain among you,k where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling bold before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate” (Revelation 2:13-15). The revelation of the church is then followed by a word of instruction and correction, for Jesus would go on to instruct the church to “Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth” (Revelation 2:16).
In the eighteenth verse we find the letter unto the angel of the church in Thyatria written and recorded. Jesus’ letter to the church in Thyatira begins with this particular revelation concerning Himself: “These things saith the Son of God, who hath His eyes like unto a flam of fire, and his feet are like fine brass” (Revelation 2:18). When you transition to the nineteenth verse and continue reading, you will discover the revelation of the Church according to the mind and mouth of the Lion of the tribe of Judah. “I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. Notwithstanding I have a few things against thee, because tho usufferest that woman Jezebel, which calleth herself a prophetess to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death; and all the churches shall know that I am he with searchesth the reigns and hearts: and I will give unto every one of you according to your works. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. But that which ye have already hold fast till I come” (Revelation 2:19-25).
In the first verse of the third chapter we encounter the letter of Jesus the Christ unto the angel of the church in Sardis. The revelation of Jesus concerning Himself unto this church is as follows: “These things saith He that hath the seven spirits of God, and the seven stars” (Revelation 3:1). Immediately following this revelation of the Christ comes the revelation of the church: “I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy” (Revelation 3:1-4).
Beginning with the seventh verse of the same chapter we transition to the words of Jesus to the angel of the church in Philadelphia. IN the same verse we encounter the revelation of Jesus which He presented unto this particular congregation: “These things saith He that is holy, He that is true, He that hath the key of David, He that openeth, and no man shutteth; and shutteth, and no man openeth” (Revelation 3:7). Immediately following this revelation of Christ we move to the revelation of the Church as expressed by Christ: “I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say there are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown” (Revelation 3:8-11).
When you come to the fourteenth and final verse of this chapter you will encounter the final letter of Jesus to the final of the seven churches which had previously been addressed. In that same verse we uncover Jesus’ revelation of Himself unto this particular church: “These things saith the Amen, the faithful and true witness, the beginning of the creation of God” (Revelation 3:14). Immediately following this revelation of Christ we come to the revelation of the Church: “I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me” (Revelation 3:15-20).
When reading and reviewing the letters of Christ written to each of these churches, you will notice that while the presence of the revelation of Himself is found in each letter, the revelation is different. This isn’t to say that Christ is somehow divided, or that one revelation is greater than another. I am convinced that each revelation of Christ was specific to the individual church to whom He was speaking and addressing. It’s worth noting that just as surely as each revelation of Christ is different within each letter, so also is the revelation of each church different within each letter. The one similarity and commonality that exists between each of the letters concerning the revelation of the Church is that when beginning the revelation of the church, Jesus began with a statement concerning their works. When writing and speaking to the individual churches of the province of Asia, Each letter began with a revelation and statement concerning Christ Himself, and then transitioned to a statement concerning their works. This is actually quite powerful and incredibly telling, for the fact that Jesus made the same declaration—“I know thy works”—to each of the seven churches suggests and reveals how He is intimately aware of the works of His churches. Jesus the Christ—the one who both stands and walks in the midst of the churches—is not only aware of their works, but is also aware of their true nature and condition. One thing each of these letters reveals is that Jesus is keenly and intimately aware of the activity that takes place within His churches. Try and try as some churches and congregations may, they are unable to hide and conceal their works from the eyes and attention of Jesus the Christ. We cannot escape the reality that Jesus the Christ is intimately involved with and intimately aware of what is done and what takes place within His churches. We would be incredibly wise to recognize and understand that there is absolutely nothing hidden from the eyes of Jesus Christ that cannot and will not be revealed before and unto Him. Jesus Christ revealed Himself unto each of the seven churches, and from that place of revelation would go on to reveal unto them His intimate knowledge and awareness of what was taking place within their midst—even if they themselves weren’t aware of His knowledge.
One of the most profound truths found within each of these seven letters is that despite the fact Jesus Christ was intimately involved with the various works performed by the individual churches, it was possible to engage in works—perhaps even quality works before the Lord—and yet the Lord still have somewhat against you. In order to understand the context of what is written and recorded in these letters, it’s necessary to direct your attention to what would seem like an apparent contradiction found in Scripture. Both the apostle Paul, as well as James, the half-brother of Jesus wrote concerning faith and works, and both seemed to be contrary and contradictory to each other. Consider if you will the words which James wrote in his single epistle found within the New Testament—“What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the Scripture was fulfilled which saith, Abraham believe God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had receive the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also” (James 2:14-26 ).
In the fourth chapter of the New Testament epistle to the Romans we find the words of the apostle Paul concerning this concept of faith and works: “What shall we say then that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not pure sin. Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but Olin uncircumcision. Andy received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be no circumcised; that righteousness might be imputed unto them also: and the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. For the promise that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect: because the law worketh wrath: for where no law is, there is no transgression. Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all…And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah’s bong: he staggered not at the promise of God though unbelief; but was strong in faith, giving glory to God; and being fully persuaded that, what he had promised, he was able also to perform. And therefore it was imputed to him for righteousness. Now it was not written for his sake alone, that is was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised against for our justification” (Romans 4:1-25).
Later in the third chapter of his epistle to the Galatians, the apostle Paul again writes of the concept of faith and works, and once more he does so in the context of Abraham. “O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? Having begun in the Spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain? If it be yet in vain. He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth He it by the works of the law, or by the hearing of faith? Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, IN thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham. For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hanged on a tree: that the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith” (Galatians 3:1-14).
Both the apostle Paul and James spoke about faith and works within the life of a disciple and follower of Jesus Christ—the apostle Paul emphasizing faith as the sole means of justification, while James emphasized works as the sole means of justification. On the surface it would appear that there is an apparent contradiction, yet what these two men are saying is essentially the same thing. Both of these men are emphasizing the partnership that exists and takes place between faith and works, and that just as faith without works is dead, so also works without faith is dead. One cannot, one dare not, one must not be so far on the side of works that they neglect faith, yet one cannot be so far on the side of works that they neglect faith within their heart and spirit. Perhaps the single greatest expression and description of faith working in direct connection with works is found in Jesus’ declaration concerning which was the greatest commandment, and which was the second greatest commandment. It’s worth noting how faith directly describes and speaks to our relationship with the Lord, while works describes and speaks to our relationship with others. When you examine the Ten Commandments as passed down and given unto Moses, you will find that while the first four deal specifically and exclusively with man’s relationship to and with the Lord, the remaining six commandments focus exclusively on man’s relationship with his brother and neighbor. In the twenty-second chapter of the New Testament gospel of Matthew we find this realty expressed by Jesus, and recorded by Matthew. Matthew describes how when the Pharisees heard that Jesus had put the Sadducees to silence, they gathered together. Upon them gathering together one of them which was a lawyer, asked him a question, tempting him, saying, “Master, which is the great commandment in the law?” Jesus—completely unmoved and not taken back by this man’s question responded with great tact, wisdom, and conviction as He declared the first and greatest commandment as “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment” Matthew 22:37-38). Immediately following these words, Jesus would go on to take it a step further and declare that the second greatest commandment was like unto the first, for “Thou shalt love thy neighbour as thyself” (Matthew 22:39).
It is absolutely obvious that faith without works is dead, and that works without faith is also dead. Moreover, it is beyond a shadow of a doubt true that our single greatest ambition in life should be to love the Lord our God with all our heart, with all our soul, and with all our mind. From that place of loving the Lord our God with all our heart, with all our soul, and with all our mind, we are to then love our neighbour(s) as ourselves. When writing to the seven churches in the province of Asia, Jesus spoke of each church’s works, and continued to describe those works. Regarding the Ephesians, Jesus spoke of their works, and their labour, and their patience, and how they could not bear those which were evil. Jesus describe how they tried those which were evil, and which said they were apostles, and were not, and found them to be liars. Moreover, Jesus went on to describe how this church had burned, and had patience, and for His name’s sake had laboured, and did not faint. Despite these works, however—works which on the surface would appear to be top notch and worthy of commendation—Jesus would go on to reveal how this church had left their first love. EPHESUS: THE DOCTRINALLY SOUND CHURCH, YET ABSENT RELATIONSHIP WITH THE LORD! EPHESUS: THE THEOLOGICALLY CORRECT CHURCH, YET WHICH HAD THEOLOGY WITHOUT LOVE! It’s actually necessary that we recognize and understand this, for it is possible to be doctrinally sound, and to even be theologically correct, and yet exist in that place absent a relationship with the Lord. It is possible to understand Scripture, and to have a theology that is aright before the Lord, and yet have a theology that is absent a living and active relationship with the Lord. EPHESUS: THE THEOLOGICALLY SOUND CHURCH WHICH HAD FALLEN AND LEFT THEIR FIRST LOVE! Taking this a step further, it might very well be said that Ephesus had works before the Lord which were commendable, yet when rebuking and correcting them, Jesus not only called them a place of repentance, not only called them to a place of remembrance, but also called them to a place of doing the works which they did at first. Oh how many men and women right now need to return to the first works they did when they decided to serve the Lord, and to remember the height and that place they once enjoyed before and with the Lord. THEOLOGICALLY SOUND, YET FALLEN! THEOLOGICALLY CORRECT, YET WITHOUT RELATIONSHIP!
When writing to the angel of the church in Pergamos, Jesus spoke of their works, and how they dwelt where Satan’s seat was. Jesus spoke of how they held fast His name, and did not deny His faith, even in the days when Antipas was His faithful martyr who was slain among them where Satan dwelt. Despite the fact that they held fast His name, and did not deny His faith, Jesus still had a few things against them, because they had among them those which held the doctrine of Balaam, who taught Balac to sin and put a stumbling block before the children of Israel, to eat theings sacrificed unto idols, and to commit fornication. What’s more, is that this church also had among them those which held to the doctrine of the Nicolaitans, which thing the Lord hated. What a stark contrast exists between the church in Ephesus which could not bear or tolerate any false teaching or doctrine, and the church in Pergamos, which had among them two different sects—one which held to the doctrine of Balaam, and the other which held to the doctrine of the Nicolaitans. Similarly, the church in Thyatira also had their works acknowledged by the Lord-their works, their charity, their service, their faith, and their patience, and that their works were more than the first. Despite all of this—despite their charity, their service, their faith, their patience, and their works—they suffered a woman Jezebel, which called herself a prophetess, to teach and to secure her servants to commit fornication, and to eat things sacrificed unto idols. Pay close attention to this, for it is possible to commit oneself to faith, to charity, to patience, and to service, and yet also suffer open oneself up to being seduced by false doctrine, and a false teacher. The church in Thyatira appeared to have everything together—a church that was devoted to charity, to service, to faith and to works—and yet somehow in the mix of all of that, they allowed false teaching and seduction to infiltrate the church. If there is one thing the letters of Jesus to the seven churches reveals, it’s that regardless of what a specific church’s appearance might look like on the surface, there might be so much more beneath the surface that is waiting to be revealed and exposed.
The church in Sardis had the appearance and reputation—having a name—that they were alive, and yet they were dead. Moreover, Jesus would go on to speak of and speak of those things which were remained—those things which were about to die, and needed to be strengthen so they wouldn’t die. I can’t help but wonder how many of us have things within our own hearts and lives which—although they might still remain—are in danger of dying. What areas within your life—what areas within your heart and soul—are in desperate need of being strengthened in order that they might not die? What right now within your life is in danger of dying, and is in desperate need of a supernatural charge from the Word of God, from the Spirit of God, and from the power and presence of the Lord? I am reminded of the words of the prophet Isaiah which were recorded in the forty-second chapter of the prophetic book bearing his name—“Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon Him: He shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till He have set judgment in the earth: and the isles shall wait for his law” (Isaiah 42:1-4). There are men and women who right now have certain and specific areas within their lives which are hanging on by a thread, and which are in danger of dying. The real question is whether or not we are aware of what inside us is dying, and what inside us is in danger of dying, and are willing to do whatever is necessary to strengthen them. Within these seven letters there is a call to remember from where you have fallen, to repent, to return to the works which you did at first, to strengthen those things which remain, to hold fast until Jesus comes, to be watchful, to strengthen those things which remain, and to buy of the Lord gold tried in the fire, white raiment, and eyes salve. Are you willing to strengthen that which is or might be dying within you? Are you willing to return and do the works which you did at first? Are you willing to remember where you once were, and to return to the place? More importantly, are you willing to repent where repentance is necessary? These seven letters provide us with powerful instruction regarding and concerning our lives, and must bring us to a place of self-examination before the One who’s eyes are like flames of fire, and who from His mouth comes a sharp, two-edged sword.