Jeffrey A. D. Weima, The Sermons to the Seven Churches of Revelation: A Commentary and Guide

Abstract

Jeffrey A. D. Weima’s The Sermons to the Seven Churches of Revelation (hereafter referred to as SSCR) is his most current volume in a line of books he has written on New Testament–related topics. Weima previously authored Paul the Ancient Letter Writer: An Introduction to Epistolary Analysis in 2016 and published commentaries on 1 and 2 Thessalonians. He holds a ThM from Calvin Theological Seminary and a PhD from Wycliffe College, University of Toronto, and serves as Professor of New Testament at Calvin Theological Seminary (where he has taught for the past twenty-nine years).Weima’s argument is that while the “letters” to the seven churches in Revelation 2 and 3 “exhibit a clear internal structure,” that structure differs from the “typical three- or four-part structure of an ancient letter” (pp. 2–3). As a result, the genre of the discourse material contained in Revelation 2 and 3 is better classed as seven individual sermons. He presents this correction to the tradition in the introduction and proceeds to flesh out that thesis in the seven chapters that construct the main body of the book. Weima dedicates one chapter to each of the messages—with each chapter containing extensive exegetical interpretation, historical research, and a concluding section covering the contemporary significance of each message. The appendix of the book contains a grammatical outline of the individual messages in the Greek text and an index to illustrations is included at the outset.Weima identifies the previous historical attempts to class the genre of the messages in Revelation 2 and 3 as misguided. He describes their classification as “letters” to be “severely undermined” due to the lack of “formal features typically found in letters of that day” (p. 2). He draws support for his position internally from the “sender—recipient—greeting” formula found in the Revelation 2 and 3 material that does not follow the traditional first century letter pattern. Additionally, the tade legei formula (“he says this”) that opens each of the Revelation messages—a parroting of language used by OT Prophets over 250 times in the Septuagint—supports the conclusion that the messages are best identified as “prophetic oracles” (p. 4). Weima doubles down on his conclusion with external support. Chiastic structural analysis shows the seven oracles fit an “uneven‒numbered scheme with an isolated center” that is “not likely to be accidental or insignificant” (pp. 10–11). It emphasizes the only plural use of the word “churches” in the seven oracles (“and all the churches will know . . .” [Rev 2:23b]). All this evidence taken together is enough to confidently class the genre of Revelation 2 and 3 as sermons intended not just for the churches labeled in Revelation but for a wider, more extensive audience as well.Weima analyzes and outlines the formal structure common to all seven sermons. Each sermon follows the same pattern—a title identifying Christ, followed by commendations, complaints, corrections, and consequences both negative and positive. This structure constitutes the outline of each chapter in the book and is used to exegetically critique and analyze the message Christ has for each of the churches. An instance of this can be seen in Weima’s treatment of the sermon to Thyatira. Here he sees an unhealthy church struggling with the sins of idolatry and sexual immortality being exposed. The role of judge is outlined in the title identifying Christ, followed by the “I know” formula and explanatory kai (BDAG 495.1.c.) introducing the commendation in Rev 2:19 that includes love, faith, service, and perseverance. Internal evidence links all four of these attributes together rather than separating them in pairs. The complaint leveled in v. 20 is a reference to the OT evil queen Jezebel as a symbolic reference to the charge of immorality that is paired with idolatry. Weima presents four pages of historical analysis, text analysis, and OT exegesis to decipher the “Jezebel” reference and identify to whom it is pointing. He moves on to adjudicate whether the “two sins” listed are literally two sins—immorality and idolatry— or whether the immorality of Thyatira is what is meant by the idolatry. Weima concludes that Jezebel references a prominent woman in the Thyatiran church persuading believers into immoral sexual sin and the idolatry of eating food sacrificed to idols.The interpretive work on the “crown” in the sermon to Philadelphia is representative of Weima’s contributions throughout SSCR. Weima argues that the “crown” is not a tiara of jewels worn by monarchs but is, rather, a wreath of palm branches that would be worn by an athlete as a symbol of reward for hard work (pp. 226–27). Similarly, the explanation offered for the “lukewarm” Laodicean church includes an archeological illustration concerning the water line that transported water to the town. Due to the length of the water line, the town of Laodicea received water that was not cold enough to drink and not warm enough for bathing or washing clothes. This worthless water serves as a symbol for Christ’s message of the uselessness of the “lukewarm” works of the church, thus causing him to spit it out.SSRC is a model for learning productive exegetical skills. The author organizes his analysis along the lines of internal evidence, external evidence, word meanings, chiastic structure, and historical interpretation of the passage. He utilizes the major lexicons; interprets word meanings across the NT, OT, and LXX; quotes contemporary and historical commentaries; and presents historical events that may have influenced John’s authorship of Revelation (p. 220; the renaming of Philadelphia). Weima is a skilled writer who allows room for readers to draw their own conclusions on an issue before expressing his own view. Weima’s expertise, NT research, and exegesis is on ready display throughout SSCR and this volume is recommended reading for the student of the Bible, lay leadership of the church, and readers with interest in deeper study of the scriptures.