Holy Kiss: Greeting: Grace unto you, and peace,
from God our Father and the Lord Jesus Christ.

  ... Verse by Verse Commentary on Revelation continued from Revelation Chp 1: 12- 20

Revelation 2:1 "Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;"

the angel of the church of Ephesus: the <end note> of 2Timothy reveals this: <[The second [epistle] unto Timotheus, ordained the first bishop of the church of the Ephesians, was written from Rome, when Paul was brought before Nero the second time.]>. So Timotheus was the first bishop of the church of Ephesus; And Timotheus is also listed among seven who accompanied Paul into Asia. However mention of first bishop suggests a second to find. There is also the aspect of popish Peter (Cephas) appointed verily verily John as his bishop over the churches of Asia from Ephesus, for historical records seem to put John living and dying in Ephesus. Such could allegorically be as if a Cephas vs Paul chess game having opposing bishops: John vs Timothy. For it seems Paul writes about sending Timothy to guard against subversion of churches; And bewitching of churches of Galatia is what got Timothy depressed. So Paul writes to Timothy to encourage him, which succeeded, as Hebrews 13:23 notes Timothy is set at liberty. The notable thing about the angel of the church of Ephesus is: both this star (angel) and he that holdeth seven stars in his right hand "hate" deeds of Nicolaitans. Hatred (Law) isn't of true God and Son (Grace and Peace), because hatred feeds war. A higher calling (lay hold on eternal life) from above law vs law and law vs grace sides wars is from the kingdom of God, which is not right of left/right hands on high is highminded (not yet perfected), but higher of high/higher is harmless. Such is to say there is a kingdom not of God, a word not of God, and a Lamb not of God. The kingdom of God isn't leavened; the word of God is sharper than any twoedged sword; the Lamb of God taketh away the sin of the world. So let our focus not be on Sion of Zion/Sion (Better of Good/Better) has a stumblingstone in this city of the living God is fearful and a fall: Hebrews 10:31. But let our focus be above and beyond Sion on the God of the living is merciful; And what's merciful (perfect) is neither good nor better for some (of twain things), but what's best for all of three things:


the church of Ephesus: Notably it's the church of Ephesus. Perhaps a small detail, to differentiate between of and in; but such (twoedged sword crap that bites angels and smites nations) is written unto the seven angels of the seven churches as follows, with first and last notably being of, sandwiching the five in:
    1 - church of Ephesus ... first
    2 - church in Smyrna
    3 - church in Pergamos
    4 - church in Thyatira
    5 - church in Sardis
    6 - church in Philedelphia
    7 - church of the Laodecians ... last
Cleverly written by Paul! Very subtle and allegoric. First and last are "of", whilst the five in the midst are "in"...Perhaps allegorically denoting what's in the midst are as five Mosaic books of law, but what Paul The Apostle (his angel) as author of Revelation notably always does in his Pauline Epistles format is bring forth firstly pure grace unto you from God our Father and he also plays the last trump of pure grace as being "with" you all (you and all the kingdom of God within you), which is against none of you as law was. For what was (but is not) "against us" is the Law, both OT Law of Moses on high (left) and NT Law of Jesus on high (right); Not the higher grace (God) of our Lord Jesus-->Christ, which neither accuses (John 5:45) nor condemns (John 3:17; John 8:3-11) anyone, not ever...

The POINT: JC's grace is neither of two "law"s in Matthew 22:36-40 and Romans 8:2. That grace (God) neither tempts (laws) nor can be tempted (lawed), as noted in James. That God (grace) cannot lie (law) nor die (law). But childish grace Noah found in the eyes of the LORD (LAW) had division (unrest) not peace (rest), by having partiality not perfection (unity), and such grace found in LAW saved only eight souls which also got killed later on. As for Noah, who did both all God (Grace)commanded + all the LORD (LAW) commanded, he's listed in a hall of shame, not fame.

Remembering John was told write a book (of death: law: the letter killeth) to all seven angels of seven churches of Asia, we might ask why is the Church "of" Ephesus first mentioned? The geographic answer in Revelation 1:11 (see map) is   Ephesus was not only closest of seven churches to the isle of Patmos, but also the gateway to the province of Asia by land (central highway), and notably 'the' sea port (the port of 'first landing' by imperial law, when entering into Asia). But it goes beyond this to other reasons. In Paul's canonized writings the church of Ephesus (Ephesians) is notably in the midst of seven, as if the central lamp in the midst of a Menorah seven: Ner Elohim (lamp of God), a seventh in the midst, as two things considered as one light:


as if a light to light the six others (three to the left and three to the right). Yet what's Pauline clarified further, is Ephesians is notably written unto two sorts of (childish) people (as if children vs children) at the church of Ephesus: Ephesians 1:1
(i) the saints (childish) at Ephesus and
(ii) the faithful in Christ Jesus (also childish, and the reverse of Jesus Christ) .
Timothy was also Pauline directed to abide at Ephesus, not only as the first bishop of the church of Ephesus (see end of 2Timothy), but also bishop over the region, to guard against subversion. John was also head quartered at Ephesus (where John's buried) as popish Peter's bishop over the region. So it was kinda like a chess game with two opposing bishops. By taking down Timothy: first bishop of Ephesus, John: second bishop of Ephesus could essentially take down all seven churches of Asia with another law: the second: love thy neighbor. Perhaps he did, for Timothy got so depressed he had to be "set at liberty" (Hebrews 13); And there's no churches in this Asia (now Turkey) even today, even with global evangelism. Go figure. So also in Ephesians 4:14 it says be no more children; And in Ephesians 4:15 it says grow up unto Christ: the head of the body. For Christ (is the end of the law) is the head of every child/man. So in his conclusion of Ephesians (written to two sorts of adults still being childish-adults = oxy-morons) Paul notes that it's Peace and Love from God (the Father) and Son (Jesus Christ, not Christ Jesus). In other places Paul notes peace with God is through Jesus-->Christ, in that Christ in whom that God reconciled the world: all, not some or many or few..

We know John also wrote separately to Gaius (3John), who's in the midst of seven who accompanied Paul into Asia. Using flattery and claiming the children are his, John's complaint was what he wrote to the church was not received, nor was he received. But John does note that Demetrius, who spoke against Paul in Acts, had a good report.

these things saith he. We've already discussed a priestly figure like unto Son of man (should  repent: Numbers 23:19) speaking to John (from behiind) with a great (law) voice as of a trumpet being allegorically law speaking. And having the seven stars (seven angels) in his right hand speaks of sheep of goats/sheep in Matthew 25's Son of Man left/right division. And such law, such legalist division and judgmentalism claims to walk in the midst of seven churches which are allegorized as seven golden candlesticks, as in the tabernacle in the wilderness: law. Furthermore, the Olivet Discourse in Matthew 24 & 25 is given from two Sons Jesus (law law) seated in a graveyard (mount of Olives), over against a temple he doomed. Worse, the conclusion of be right of such over against is yet another left/right division, with what's right of his everlasting punishment/life eternal in Matthew 25:46 being neither unity of the Spirit nor eternal life. So let us note "saith he" is not he saith, not a statement but a question; And when such gets reversed it's as if by "many first shall be last and the last shall be first". So let's be aware first and last law law gets first/last things reversed. God's merciful grace, JC grace, is not over "against" any, but "with you all", you and all the kingdom of God within you. So in Colossians 2, Paul notes law got 'nailed' as the enmity, and is being 'blotted out', for being "against" us. Selah.

Revelation 2:2 "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:"

Here begins flattery which corrupts, along with twisted subtle wisdom. Them which are evil is a subtle reference to Paul and others who established the churches of Asia, whom Demetrius spoke against for saying statues such craftsmen made were no gods, thereby threatening their livelihood. And according to Paul it was James, Cephas(Peter), and John who "seemed to be pillars" and were not; exposing such as subverters of the churches. So we have Johnny's law playing the childish accusational blame game, Paul's grace the awareness game; Paul having put away such childish things: 1Cor 13:11. We have ample evidence Paul's grace should be believed, Johnny's law flushed as dung. For we'll see what a mountain of pew law (Horeb-bull: Mt Sinai) actually "was".

Revelation 2:3 "And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted."

Just more flattery, with "name's sake" thrown in to make it more believable. Name's sake begins in 1Samuel 12:22 and is found throughout both testaments, but is associated with sin imputation and cover up forgiveness, which when uncovered is blessed + cursed = accursed. That God who was in Christ (the end of the law) reconciling the world unto himself, did not impute any sin, no, not even unto them who did sin: law (Rom 14:23 -> Gal 3:11): 2Cor 5:19.

Revelation 2:4 "Nevertheless I have [somewhat] against thee, because thou hast left thy first love."

Here comes the "against" thee part, denoting it's surely law, for Colossians 2:14 speaks of such ordinances being "against" us. As for their first love, it was law; And the second (law) love is said to be "like unto" the first law (love) in Mt 22 (Rom 8), in such things are an allegory, and a mystery to solve "in time" with "help" from His grace, lest all perish by law <-- law instead of none perish by grace void of  such law law. For even though law was never given to Gentiles, they feared it, thereby giving it place to the point of it being globally feared. His grace is not accusational: John 5:45, nor condemning: John 3:17, nor sin imputing: 2Corinthians 5:19.

Revelation 2:5 "Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent."

How subtle, to suggest converting to grace is "fallen". It would be if law were your God and law thought to be what reigns in heaven. But we know better, since the throne therein is called a "throne of grace" where only mercy is obtainable. And "do the first works" speaks of  things like sin imputation, wrath, vengeance, killing, pre-emptive wars, slavery, judgmentalism, etc. And the "or else" is certainly not grace us nor merciful nor peaceful; but legalistic threatening.

Revelation 2:6 "But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate."

this thou hast: allegory for this thou hast: of this/that (law/grace), what thou hast is law: hatred. Grace does not hate, for wars are fed by hatred. Both the star (angel) of the church of Ephesus hatest, and he who holds the seven stars in his right hand also hates; But this star seems to hate only deeds of Nicolaitans, not Nicolaitans; The holder of stars seems to hate Nicolaitans. Although such deeds be the deeds of a proselyte: twofold more the child of hell, grace doesn't hate; Rather grace (like charity never fails) is patient, kind, and merciful, even unto a proselyte being more the child of hell, considering it's deeds are of a (know not) child. Forgive them: accused and accuser, for they know not what they do. So Christ did not condemn the woman caught in adult-ery or her deeds, nor her accusers; But rather twice stooped and twice rose to clear the room of the woman's accusers in John 8. Law doesn't only hate the deeds of Nicolaitans it made proselyte, but also he Nicolaitans. Childish Christians say they don't hate the sinner, just the sin; But hatred is hatred, whether it be of deeds or of people. Hatred is childish, no matter which side of law/grace is comes from. God's Grace, above childish law/grace, doesn't law impute sin to hate, nor to forgive. Higher grace (JC grace) is above law imputing sin to hate, in the same manner as Charity (never fails) is put on above forgiving one another. Rather charity thinketh no evil to even forgive, and thereby never fails to forgive, which when studied out is only plausible by abolition of law, which is also abolition of sacrifice, which is by the law. For no man is justified by any law, nor by any sacrifice. Selah.

Nicolaitans (Nicolaitanes): Nicolaitans is also spelled Nicolaitanes in older Bibles? Strong's concordance defines Nicolaitanes as 'destruction of people'; so we could interpret the allegoric meaning as if law: doctrine of Nicolaitanes, is what destroys them; law abiding being deeds of the Nicolaitanes. Nicolaitans is a Greek word derived from Nicolas, meaning victory of the people. But Nicolas is a proselyte of Antioch, the seventh of seven deacons, "the seven" who got "multitude" chosen (the elect) in Acts 6 who got elected to serve tables (laws); Which notably only mentions things about the first and last of the seven, in the same manner first and last of seven churches noted above are of, not in:
1. Stephen, full of (martyr-dumb) faith, and of the Holy Ghost ... first
2. Philip
3. Prochorus
4. Nicanor
5. Timon
6. Parmenas
7. Nicolas, a proselyte of Antioch ... last
Such is not likely a coincidence, for Paul, author of Revelation, is not only steward of the mysteries, but a masterbuilder. Such first and last things the multitude chose doesn't say much for victory of the people, nor for the people who chose a martyr and a proselyte first and last. Such a martyr as Stephen saw Jesus standing right of God on high instead of Christ sitteth right of higher God. It didn't go well for Stephen, got both cast out and stoned to death. Such a proselyte as Stephen is defined as one who has come over from Gentile religion to Judaism; so it's not conversion but perversion afterward, or at best LAWED-Grace. Law hates the mixture of law and grace: luke-warm-ness. Grace finds mixture of grace and law all vanity and vexation of spirit, frustrating as hell (Galatians 2:21), but not hatred; For it makes a polluted mixture instead of either law or grace. So, again it's subtle subversion either way of Ephesus was as if law + grace, even hating when grace, and Laodecia as if grace + law: luke-warm: neither grace nor law. But the last state of first and last is worse, as law + grace is as death + life, but grace + law is as life + death. Eternal life is life void of death, so neither. Selah.

As for Nicolas being a proselyte of Antioch, we find, when studied out, those first called (plural) "Christians" at Antioch in Acts 11 were still the unconverted likes of:
- another law Saul, who didn't become Paul until Acts 13
- dissimulating Peter (called Satan & told to get converted)
- carried away Barnabas, their introducer and their mediator
still had something to be ashamed of: another law, partiality, and a mediator is not of one, by mixing false/true Christs.
But converted Peter, converted by reading epistles of converted Paul, talks of a (singular) Christian having no shame.
A singular Christian, of a singular Christ (is the end of the law), does not play either part of law vs grace blame game.

Revelation 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."

He than hath an ear let him hear what the Spirit saith unto the churches: first of seven exhortations in Revelation, an exhortation from Paul, not John. For what the Spirit saith "unto the churches" is found in Galatians. For although the word churches is used often in the NT, the phrase unto the churches is only used in Galatians. We can safely discern the Spirit (God [is] a Spirit; one Spirit, not seven Spirits nor any Ghost) would not be tempting any of the churches of Asia to strive for something they've already been "freely given". For in James it states God (Grace) neither tempts (laws) anyone nor can be tempted (lawed) by anyone. So what "the Spirit" saith "unto the churches" is not here. For in Galatains 5:18 it clarifies not under the law if "led of the Spirit" (Grace), compared to driven of the Ghost (Law). He that hath an ear let him hear: mentions only one ear when it comes to hear the Spirit, which allegorically speaks of God is one, not twain nor even the right one of left/right twain, but one above such twain: higher than the heavens; Not right of left/right division, but higher of high/higher; Not grace of law/grace, but grace void of law; Not truth of lie/truth, but the truth void of lie, the sort of grace and truth which came by Jesus Christ from God our Father has no partiality, upbraideth not (neither bites nor smites), never accuses or condemns or tempts, giveth liberally, and is merciful to all. Furthermore God never says will I (reverse of I will) nor puts condtions like win a war on receiving "freely given" grace.

To him that overcometh will I give to eat of the tree of life: Notably we find a questionable "will I" in the presumed promise to overcomers; presumed by those who don't know the difference between "will I" = a question and "I will" = statement. Such "will I" is mirrorly the reverse of "I will", denoting we are dealing with the reverse of God: Dog, the opposite of grace: law, and the opposite of truth: lie. Law promises in the Bible are often worded as questionable: "shall I", "will I", "have I", etc. Another example of reverse is: "To day shalt thou be with me in paradise": (Luke 23:43). Grace promises are worded I shall, I will, I have, thou shalt. The few times Law says I will are not nice. Eg: I will utterly forget you, and I will forsake you: Jeremiah 23:39. Such law/grace things are allegoric mystery to solve.

the tree of life: is mentioned here as if there were another tree of death, or two trees, only occurs in a law law world, has two of everything because in Hebrews 5 law is both good and evil (ends badly); Which is why Hebrews 6 says leave double-minded "principles" to go on unto perfection: merciful grace is good only, not both good and evil: Which is to say leave plural God on high has both life and death, for God is one has life only, not both life and death. So JC says either make "the tree" good or corrupt, not both good + corrupt ends badly; Which is to allegory say either make God grace or law, not both is an oxy-moron: a mixture of contrary things which cannot co-exist in peace. So JC also clarifies about God: he is not the God of the dead, but the God of the living; Which is to say God is not Law, but Grace is not both life + death, but is eternal life void of death: grace void of law: mercy void of sacrifice: peace void of confusion. As for the tree of life mentioned in the midst of Revelation 22:1,2,3; Such God (Law) and (arnion) Lamb notably have "servants" (slaves) they forgive, unforgive, and torment unto death (the debt of law), as noted in Matthew 18:23-35. But by grace and truth a servant is a kNOW not, as noted John 15:15; Galatians 4:7; and Philemon 1:16. For the law and the prophets (servants) were until John (the Baptist), but since that time the kingdom of God (Grace) is preached, and every man (of child/man) presseth into it: Luke 16:16. So let us make "the tree" good (grace) only, to have life only.

the tree of life, which is in the midst of the paradise of God: the midst of the paradise of God? Paradise of God? Midst? Midst is mentioned eleven times in Revelation having many sevens, beginning with one like vengeful Son of man ("Lord also" of the Sabbath made for man who can have a last state worse) being in the midst of seven golden candlestick churches and having seven angels (stars) thereof in his right hand; Which seems right and good to many still unaware the kingdom of God is not right of left/right hands, but higher of high/higher. Such Revelation Sevens are most often Menorah Sevens having plural things in the midst, like the seven last utterances has forsaken in the midst due to having two Gods: Grace + Law: I will never forsake + I will forsake = forsaken end in the midst. For in such candlestick sevens, such as Genesis 1:1 in Hebrew, the seventh light is the plural in the midst, not the light farthest right.

Midst allegorically refers to the heart, and if the heart has plural thoughts and intentions, it can defile (condemn) a man with his own mouth. So Paul, the writer of Hebrews, a mini bible itself, takes us on a grace walk through the Bible in Hebrews, noting plural God who spake<--God-->spoke, spoke better things by Son than by prophets; Yet above and beyond such Sion of Zion/Sion is the God of all grace (no law to stumble on and fall). Grace will never leave you nor forsake you like Law does; So it is a good thing that the heart be established with grace (only), not with laws. For laws will kill us, by firstly beset us, hind-er us from running the race set before us unto the end (of law). So in Hebrews 12 we are to lay aside all law things that easily beset, to grace run the end run of the human race at a "much more" pace than law; And grace does the end run along "with patience", for law is always impatient, but grace is always patient, and kind, and merciful to all. So a grace run leaves corruptible law for incorruptible, as if leaving plural God for God is one, not twain, nor one of twain, but one above twain; Not left nor right of left/right division isn't peace, but higher of high/higher, as is man of child/man; Which is why God said let us make child/man, and blessed the child/man to whom the Lord will not (law) impute sin and death followed by hell to pay for being sow dog gone childish (devilish) when man kind. Allegoric mystery with an over-all more-all: Grace is sufficient when no law is added, adds death to life. To have eternal life void of death, all childish (devilish) law law has to be removed in time by the operation of God.

Paradise? Paradise is mentioned twice besides this Revelation Chp 2 verse 7, so thrice mentioned. First mention is Luke 23:43 where "shalt thou" isn't thou shalt: "Today shalt thou be with me in paradise", which is not a statement, but a question to a thief on his right; one of two thieves (laws) crucified on his left and his right, where James and John asked to be, but were told they knew not what they asked. Such questionable first mention of paradise is spoken by two sons Jesus, who also firstly ascended to plural Fathers and plural Gods: "my Father and your Father", "my God and your God"; Which allegorically speaks of law and grace, albeit to the right side of such divided and undecided God on high in the midst of plural left/right heavens, who is not higher God in "heaven": "higher than the heavens".

Second mention of paradise in 2Corinthians 12: paradise is directionally up, also called the third heaven, a mysterious place of plural visions and plural revelations, is where someone Paul knew (in Christ above, but fourteen years ago), who got caught up unto, and there heard unspeakable things which were not lawful for a man (of child/man) to utter; Perhaps plural things like "I will have mercy and not sacrifice", which allegorically meaneth I will have grace and not law.
But when both are mentioned it's as mentioning both life and death; And since grace is, law added, the only plausible mixture is grace + law, which is life + death. So James 3 says sweet + bitter ought not come out the same mouth. Allegorically Jesus Christ = the same, yester day, to day, and for ever. So we should not perceive Jesus Christ as being both sweet + bitter, both grace + law, both life + death, but sweet only, grace only, life only unto all, not some only. So James 2 said have not the faith (grace) of our Lord Jesus Christ with partiality. For James 1 said such is double-minded, and that man's religion is vain. In comparison and contrast pure religion arrives undefiled and remains unspotted, in a come and go visit to widows (no husband) and orphans (no father) having a bad case of life + death, via grace + law.

Paul cleverly alludes to such a one caught up to paradise: third heaven (right of plural heavens on high) as Peter, by the subtle mention of "fourteen years" ago. Peter had been called Satan by Jesus, and told he would get converted. Converted Peter mentions such came about by reading all Paul's epistles. Paul also cleverly alludes to John being a "messenger of Satan" (allegory: messenger[servant] of Peter); Since Peter is the only man called Satan in the Bible: Matthew 16:23. So the messenger of Satan would be John, popish Peter's bishop over churches of Asia from Ephesus. For we do have some evidence John was like unto a "thorn" to Paul, by constantly subverting the churches Paul established in grace; Subverted (bewitched) them by suckering them into another law of their top dogs law law... which in Revelation becomes two beast LAW <-- Law where the second beast gives power to the first beast: Revelation 13, and "the second (law) is like unto the first (law)": Matthew 22:36-40, and the first (law) is notably "sin and death": Romans 8:2, and death is followed by hell in Revelation 6:8. So let's not go there, to law: sin: death: hell. Rather let's flush law as dung to be rid of sin: death: hell, the hell of law worketh wrath, wrath to come, if we desire the day of the LORD (LAW), which Amos 5:18 tells us is darkness, and not light, and 2Peter 3 tells us it comes like a thief, in the night (darkness) to steal, and to kill, and to destroy. So let us not desire the day of the LORD (LAW), thinking it would only be for others. For Revelation 1:7 tells us behold, if he comes with clouds, it'll be all kindreds of the earth wail. Clouds denote confusion; And we are told God is not [the author] of confusion, but of peace. So let us have peace; But not peace that passeth all understanding, rather get it: understanding which brings true peace unto the whole world.