Revelation 2

Re 2:1-29.

EPISTLES TO

EPHESUS,

SMYRNA,

PERGAMOS,

THYATIRA.

Each of the seven epistles in this and the third chapter, commences

with, "I know thy works." Each contains a promise from Christ, "To him

that overcometh." Each ends with, "He that hath an ear, let him hear

what the Spirit saith unto the churches." The title of our Lord in each

case accords with the nature of the address, and is mainly taken from

the imagery of the vision,

Re 1:12-16.

Each address has a threat or a promise, and most of the addresses have

both. Their order seems to be ecclesiastical, civil, and geographical:

Ephesus first, as being the Asiatic metropolis (termed "the light of

Asia," and "first city of Asia"), the nearest to Patmos, where John

received the epistle to the seven churches, and also as being that

Church with which John was especially connected; then the churches on

the west coast of Asia; then those in the interior. Smyrna and

Philadelphia alone receive unmixed praise. Sardis and Laodicea receive

almost solely censure. In Ephesus, Pergamos, and Thyatira, there are

some things to praise, others to condemn, the latter element

preponderating in one case (Ephesus), the former in the two others

(Pergamos and Thyatira). Thus the main characteristics of the different

states of different churches, in all times and places, are portrayed,

and they are suitably encouraged or warned.

1. Ephesus--famed for the temple of Diana, one of the seven

wonders of the world. For three years Paul labored there. He

subsequently ordained Timothy superintending overseer or bishop there:

probably his charge was but of a temporary nature. John, towards the

close of his life, took it as the center from which he superintended

the province.

holdeth--Greek, "holdeth fast," as in

Re 2:25;

Re 3:11;

compare

Joh 10:28, 29.

The title of Christ here as "holding fast the seven stars (from

Re 1:16:

only that, for having is substituted holding fast in His

grasp), and walking in the midst of the seven candlesticks," accords

with the beginning of His address to the seven churches

representing the universal Church. Walking expresses His

unwearied activity in the Church, guarding her from internal and

external evils, as the high priest moved to and fro in the

sanctuary.

2. I know thy works--expressing His omniscience. Not merely "thy

professions, desires, good resolutions"

(Re 14:13,

end).

thy labour--Two oldest manuscripts omit "thy"; one supports it.

The Greek means "labor unto weariness."

patience--persevering endurance.

bear--evil men are a burden which the Ephesian

Church regarded as intolerable. We are to "bear (the same

Greek,

Ga 6:2)

one another's burdens" in the case of weak brethren; but not to

bear false brethren.

tried--by experiment; not the Greek for "test," as

1Jo 4:1.

The apostolical churches had the miraculous gift of discerning

spirits. Compare

Ac 20:28-30,

wherein Paul presciently warned the Ephesian elders of the

coming false teachers, as also in writing to Timothy at Ephesus.

TERTULLIAN [On Baptism, 17], and

JEROME [On Illustrious Men, in Lucca 7],

record of John, that when a writing, professing to be a canonical

history of the acts of Paul, had been composed by a presbyter of

Ephesus, John convicted the author and condemned the work. So on one

occasion he would not remain under the same roof with Cerinthus the

heretic.

say they are apostles--probably Judaizers.

IGNATIUS [Epistle to the Ephesians, 6],

says subsequently, "Onesimus praises exceedingly your good discipline

that no heresy dwells among you"; and [Epistle to the Ephesians,

9], "Ye did not permit those having evil doctrine to sow their seed

among you, but closed your ears."

3. borne . . . patience--The oldest manuscripts

transpose these words. Then translate as Greek, "persevering

endurance . . . borne." "Thou hast borne" My reproach, but

"thou canst not bear the evil"

(Re 2:2).

A beautiful antithesis.

and . . . hast laboured, and hast not fainted--The two

oldest manuscripts and oldest versions read, "and . . . hast

not labored," omitting "and hast fainted." The difficulty which

transcribers by English Version reading tried to obviate, was

the seeming contradiction, "I know thy labor . . . and

thou hast not labored." But what is meant is, "Thou hast not

been wearied out with labor."

4. somewhat . . . because--Translate, "I have against

thee (this) that," &c. It is not a mere somewhat"; it is

everything. How characteristic of our gracious Lord, that He puts

foremost all He can find to approve, and only after this notes the

shortcomings!

left thy first love--to Christ. Compare

1Ti 5:12,

"cast off their first faith." See the Ephesians' first love,

Eph 1:15.

This epistle was written under Domitian, when thirty years had elapsed

since Paul had written his Epistle to them. Their warmth of love had

given place to a lifeless orthodoxy. Compare Paul's view of faith so

called without love,

1Co 13:2.

5. whence--from what a height.

do the first works--the works which flowed from thy

first love. Not merely "feel thy first feelings," but do works

flowing from the same principle as formerly, "faith which worketh by

love."

I will come--Greek, "I am coming" in special judgment on

thee.

quickly--omitted in two oldest manuscripts, Vulgate and

Coptic versions: supported by one oldest manuscript.

remove thy candlestick out of his place--I will take away the

Church from Ephesus and remove it elsewhere. "It is removal of the

candlestick, not extinction of the candle, which is threatened here;

judgment for some, but that very judgment the occasion of mercy for

others. So it has been. The seat of the Church has been changed, but

the Church itself survives. What the East has lost, the West has

gained. One who lately visited Ephesus found only three Christians

there, and these so ignorant as scarcely to have heard the names of St.

Paul or St. John" [TRENCH].

6. But--How graciously, after necessary censure, He returns to

praise for our consolation, and as an example to us, that we

would show, when we reprove, we have more pleasure in praising than in

fault-finding.

hatest the deeds--We should hate men's evil deeds, not

hate the men themselves.

Nicolaitanes--IRENÆUS [Against

Heresies, 1.26.3] and TERTULLIAN

[Prescription against Heretics, 46] make these followers of

Nicolas, one of the seven (honorably mentioned,

Ac 6:3, 5).

They (CLEMENT OF ALEXANDRIA

[Miscellanies, 2.20 3.4] and EPIPHANIUS

[Heresies, 25]) evidently confound the latter Gnostic

Nicolaitanes, or followers of one Nicolaos, with those of Revelation.

MICHAELIS' view is probable: Nicolaos

(conqueror of the people) is the Greek version of Balaam,

from Hebrew "Belang Am," "Destroyer of the people."

Revelation abounds in such duplicate Hebrew and Greek

names: as Apollyon, Abaddon: Devil, Satan: Yea (Greek,

"Nai"), Amen. The name, like other names, Egypt, Babylon, Sodom,

is symbolic. Compare

Re 2:14, 15,

which shows the true sense of Nicolaitanes; they are not a sect, but

professing Christians who, like Balaam of old. tried to introduce into

the Church a false freedom, that is, licentiousness; this was a

reaction in the opposite direction from Judaism, the first danger to

the Church combated in the council of Jerusalem, and by Paul in the

Epistle to Galatians. These symbolical Nicolaitanes, or followers of

Balaam, abused Paul's doctrine of the grace of God into a plea for

lasciviousness

(2Pe 2:15, 16, 19;

Jude 4, 11

who both describe the same sort of seducers as followers of

Balaam). The difficulty that they should appropriate a name

branded with infamy in Scripture is met by TRENCH:

The Antinomian Gnostics were so opposed to John as a Judaizing apostle

that they would assume as a name of chiefest honor one which John

branded with dishonor.

7. He that hath an ear--This clause precedes the promise in the

first three addresses, succeeds it in the last four. Thus the promises

are enclosed on both sides with the precept urging the deepest

attention as to the most momentous truths. Every man "hath an ear"

naturally, but he alone will be able to hear spiritually to whom God

has given "the hearing ear"; whose "ear God hath wakened" and "opened."

Compare "Faith, the ears of the soul" [CLEMENT OF

ALEXANDRIA].

the Spirit saith--What Christ saith, the Spirit

saith; so one are the Second and Third Persons.

unto the churches--not merely to the particular, but to the

universal Church.

overcometh--In John's Gospel

(Joh 16:33)

and First Epistle

(1Jo 2:13, 14; 5:4, 5)

an object follows, namely, "the world," "the wicked one." Here, where

the final issue is spoken of, the conqueror is named absolutely.

Paul uses a similar image

(1Co 9:24, 25;

2Ti 2:5;

but not the same as John's phrase, except

Ro 12:21).

will I give--as the Judge. The tree of life in Paradise, lost by

the fall, is restored by the Redeemer. Allusions to it occur in

Pr 3:18; 11:30; 13:12; 15:4,

and prophetically,

Re 22:2, 14;

Eze 47:12;

compare

Joh 6:51.

It is interesting to note how closely these introductory addresses are

linked to the body of Revelation. Thus, the tree of life here,

with

Re 22:1;

deliverance from the second death

(Re 2:11),

with

Re 20:14; 21:8;

the new name

(Re 2:17),

with

Re 14:1;

power over the nations, with

Re 20:4;

the morning star

(Re 2:28),

with

Re 22:16;

the white raiment

(Re 3:5),

with

Re 4:4; 16:15;

the name in the book of life

(Re 3:5),

with

Re 13:8; 20:15;

the new Jerusalem and its citizenship

(Re 3:12),

with

Re 21:10.

give . . . tree of life--The thing promised

corresponds to the kind of faithfulness manifested. They who refrain

from Nicolaitane indulgences

(Re 2:6)

and idol-meats

(Re 2:14, 15),

shall eat of meat infinitely superior, namely, the fruit of the tree of

life, and the hidden manna

(Re 2:17).

in the midst of the paradise--The oldest manuscripts omit "the

midst of." In

Ge 2:9

these words are appropriate, for there were other trees in the

garden, but not in the midst of it. Here the tree of life

is simply in the paradise, for no other tree is mentioned in it;

in

Re 22:2

the tree of life is "in the midst of the street of Jerusalem";

from this the clause was inserted here. Paradise (a Persian, or

else Semitic word), originally used of any garden of delight; then

specially of Eden; then the temporary abode of separate souls in bliss;

then "the Paradise of God," the third heaven, the immediate

presence of God.

of God--

(Eze 28:13).

One oldest manuscript, with Vulgate, Syriac, and Coptic,

and CYPRIAN, read, "MY God,"

as in

Re 3:12.

So Christ calls God, "My God and your God"

(Joh 20:17;

compare

Eph 1:17).

God is our God, in virtue of being peculiarly Christ's

God. The main bliss of Paradise is that it is the Paradise of

God; God Himself dwelling there

(Re 21:3).

8. Smyrna--in Ionia, a little to the north of Ephesus. POLYCARP, martyred in A.D. 168,

eighty-six years after his conversion, was bishop, and probably "the

angel of the Church in Smyrna" meant here. The allusions to

persecutions and faithfulness unto death accord with this view.

IGNATIUS [The Martyrdom of Ignatius 3], on

his way to martyrdom in Rome, wrote to POLYCARP,

then (A.D. 108) bishop of Smyrna; if his bishopric

commenced ten or twelve years earlier, the dates will harmonize.

TERTULLIAN [The Prescription against

Heretics, 32], and IRENÆUS, who had

talked with POLYCARP in youth, tell us

POLYCARP was consecrated bishop of Smyrna by St.

John.

the first . . . the last . . . was dead

. . . is alive--The attributes of Christ most calculated

to comfort the Church of Smyrna under its persecutions; resumed from

Re 1:17, 18.

As death was to Him but the gate to life eternal, so it is to be to

them

(Re 2:10, 11).

9. thy works, and--omitted in two oldest manuscripts,

Vulgate, and Coptic. Supported by one oldest manuscript.

tribulation--owing to persecution.

poverty--owing to "the spoiling of their goods."

but thou art rich--in grace. Contrast Laodicea, rich in

the world's eyes and her own, poor before God. "There are both

poor rich-men, and rich poor-men in God's sight"

[TRENCH].

blasphemy of them--blasphemous calumny of thee on the part of

(or arising from) them.

say they are Jews, and are not--Jews by national descent, but

not spiritually of "the true circumcision." The Jews blaspheme Christ

as "the hanged one." As elsewhere, so at Smyrna they bitterly opposed

Christianity; and at POLYCARP'S martyrdom they

joined the heathens in clamoring for his being cast to the lions; and

when there was an obstacle to this, for his being burnt alive; and with

their own hands they carried logs for the pile.

synagogue of Satan--Only once is the term "synagogue" in the New

Testament used of the Christian assembly, and that by the apostle who

longest maintained the union of the Church and Jewish Synagogue. As the

Jews more and more opposed Christianity, and it more and more rooted

itself in the Gentile world, the term "synagogue" was left altogether

to the former, and Christians appropriated exclusively the honorable

term "Church"; contrast an earlier time when the Jewish theocracy is

called "the Church in the wilderness." Compare

Nu 16:3; 20:4,

"congregation of the Lord." Even in

Jas 2:2

it is "your (not the Lord's) assembly." The Jews,

who might have been "the Church of God," had now, by their opposition

and unbelief, become the synagogue of Satan. So "the throne of Satan"

(Re 2:13)

represents the heathens' opposition to Christianity; "the depths

of Satan"

(Re 2:24),

the opposition of heretics.

10. Fear none, &c.--the oldest manuscripts read, "Fear

not those things," &c. "The Captain of our salvation never keeps

back what those who faithfully witness for Him may have to bear for His

name's sake; never entices recruits by the promise they shall find all

things easy and pleasant there" [TRENCH].

devil--"the accuser." He acted, through Jewish accusers

against Christ and His people. The conflict of the latter was not with

mere flesh and blood, but with the rulers of the darkness of this

world.

tried--with temptation by "the devil." The same event is

often both a temptation from the devil, and a trial from

God--God sifting and winnowing the man to separate his chaff from his

wheat, the devil sifting him in the hope that nothing but chaff will be

found in him [TRENCH].

ten days--not the ten persecutions from Nero to Diocletian.

LYRA explains ten years on the year-day

principle. The shortness of the duration of the persecution is

evidently made the ground of consolation. The time of trial shall be

short, the duration of your joy shall be for ever. Compare the use of

"ten days" for a short time,

Ge 24:55;

Nu 11:19.

Ten is the number of the world powers hostile to the Church;

compare the ten horns of the beast,

Re 13:1.

unto death--so as even to endure death for My sake.

crown of life--

Jas 1:12;

2Ti 4:8,

"crown of righteousness";

1Pe 5:4,

"crown of glory." The crown is the garland, the mark of a

conqueror, or of one rejoicing, or at a feast; but

diadem is the mark of a KING.

11. shall not be hurt--Greek, "shall not by any means (or

possibly) be hurt."

the second death--"the lake of fire." "The death in life of the

lost, as contrasted with the life in death of the saved" [TRENCH]. The phrase "the second death" is peculiar to the

Apocalypse. What matter about the first death, which sooner or later

must pass over us, if we escape the second death? "It seems that

they who die that death shall be hurt by it; whereas, if it were

annihilation, and so a conclusion of their torments, it would be no way

hurtful, but highly beneficial to them. But the living torments are the

second death" [BISHOP

PEARSON]. "The life of the damned is death"

[AUGUSTINE]. Smyrna (meaning myrrh)

yielded its sweet perfume in being bruised even to death. Myrrh was

used in embalming dead bodies

(Joh 19:39);

was an ingredient in the holy anointing oil

(Ex 30:23);

a perfume of the heavenly Bridegroom

(Ps 45:8),

and of the bride

(So 3:6).

"Affliction, like it, is bitter for the time being, but

salutary; preserving the elect from corruption, and

seasoning them for immortality, and gives scope for the exercise

of the fragrantly breathing Christian virtues" [VITRINGA]. POLYCARP'S noble words

to his heathen judges who wished him to recant, are well known:

"Fourscore and six years have I served the Lord, and He never wronged

me, how then can I blaspheme my King and Saviour?" Smyrna's

faithfulness is rewarded by its candlestick not having been removed out

of its place

(Re 2:5);

Christianity has never wholly left it; whence the Turks call it,

"Infidel Smyrna."

12. TRENCH prefers writing Pergamus,

or rather, Pergamum, on the river Caicus. It was capital of

Attalus the Second's kingdom, which was bequeathed by him to the

Romans, 133 B.C. Famous for its library, founded

that is, Pergamena charta, was here discovered for book

purposes. Also famous for the magnificent temple of Æsculapius,

the healing god [TACITUS, Annals, 3.63].

he which hath the sharp sword with two edges--appropriate to His

address having a twofold bearing, a searching power so as to convict

and convert some

(Re 2:13, 17),

and to convict and condemn to punishment others

(Re 2:14-16,

especially

Re 2:16;

compare also see on

Re 1:16).

13. I know thy works--Two oldest manuscripts omit this clause;

one oldest manuscript retains it.

Satan's seat--rather as the Greek is translated all

through Revelation, "throne." Satan, in impious mimicry of God's

heavenly throne, sets up his earthly throne

(Re 4:2).

Æsculapius was worshipped there under the serpent form; and

Satan, the old serpent, as the instigator (compare

Re 2:10)

of fanatical devotees of Æsculapius, and, through them, of the

supreme magistracy at Pergamos, persecuted one of the Lord's people

(Antipas) even to death. Thus, this address is an anticipatory preface

to

Re 12:1-17;

Note: "throne . . . the dragon, Satan

. . . war with her seed,"

Re 12:5, 9, 17.

even in those days--Two oldest manuscripts omit "even"; two

retain it.

wherein--Two oldest manuscripts omit this (then translate, "in

the days of Antipas, My faithful witness," or "martyr"); two retain it.

Two oldest manuscripts read, "My witness, MY faithful one"; two read as

English Version. Antipas is another form for Antipater. SIMEON METAPHRASTES has a palpably

legendary story, unknown to the early Fathers, that Antipas, in

Domitian's reign, was shut up in a red-hot brazen bull, and ended his

life in thanksgivings and prayers. HENGSTENBERG

makes the name, like other apocalyptic names, symbolical, meaning one

standing out "against all" for Christ's sake.

14. few--in comparison of the many tokens of thy

faithfulness.

hold the doctrine of Balaam--"the teaching of Balaam,"

namely, that which he "taught Balak." Compare "the counsel of Balaam,"

Nu 31:16.

"Balak" is dative in the Greek, whence

BENGEL translates, "taught (the Moabites) for

(that is, to please) Balak." But though in Numbers it is not expressly

said he taught Balak, yet there is nothing said inconsistent

with his having done so; and JOSEPHUS

[Antiquities,4. 6. 6], says he did so. The dative case is a

Hebraism for the accusative case.

children--Greek, "sons of Israel."

stumbling-block--literally, that part of a trap on which the

bait was laid, and which, when touched, caused the trap to close on its

prey; then any entanglement to the foot [TRENCH].

eat things sacrificed unto idols--the act common to the

Israelites of old, and the Nicolaitanes in John's day; he does not add

what was peculiar to the Israelites, namely, that they

sacrificed to idols. The temptation to eat idol-meats was a

peculiarly strong one to the Gentile converts. For not to do so

involved almost a withdrawal from partaking of any social meal with the

heathen around. For idol-meats, after a part had been offered in

sacrifice, were nearly sure to be on the heathen entertainer's table;

so much so, that the Greek "to kill" (thuein) meant

originally "to sacrifice." Hence arose the decree of the council of

Jerusalem forbidding to eat such meats; subsequently some at Corinth

ate unscrupulously and knowingly of such meats, on the ground

that the idol is nothing; others needlessly tortured themselves with

scruples, lest unknowingly they should eat of them when they got

meat from the market or in a heathen friend's house. Paul handles the

question in

1Co 8:1-13; 10:25-33.

fornication--often connected with idolatry.

15. thou--emphatic: "So THOU also hast," As

Balak and the Moabites of old had Balaam and his followers literally,

so hast thou also them that hold the same Balaamite or

Nicolaitane doctrine spiritually or symbolically. Literal eating

of idol-meats and fornication in Pergamos were accompanied by spiritual

idolatry and fornication. So TRENCH explains. But

I prefer taking it, "THOU also," as well as

Ephesus ("in like manner" as Ephesus; see below the oldest reading),

hast . . . Nicolaitanes, with this important difference,

Ephesus, as a Church, hates them and casts them out, but thou

"hast them," namely, in the Church.

doctrine--teaching (see on

Re 2:6):

namely, to tempt God's people to idolatry.

which thing I hate--It is sin not to hate what God hates. The

Ephesian Church

(Re 2:6)

had this point of superiority to Pergamos. But the three oldest

manuscripts, and Vulgate and Syriac, read instead of

"which I hate," "IN LIKE MANNER."

16. The three oldest manuscripts read, "Repent,

therefore." Not only the Nicolaitanes, but the whole Church of

Pergamos is called on to repent of not having hated the

Nicolaitane teaching and practice. Contrast Paul,

Ac 20:26.

I will come--I am coming.

fight against them--Greek, "war with them"; with the

Nicolaitanes primarily; but including also chastisement of the

whole Church at Pergamos: compare "unto THEE."

with the sword of my mouth--resumed from

Re 1:16,

but with an allusion to the drawn sword with which the angel of

the Lord confronted Balaam on his way to curse Israel: an earnest of

the sword by which he and the seduced Israelites fell at last.

The spiritual Balaamites of John's day are to be smitten with the

Lord's spiritual sword, the word or "rod of His mouth."

17. to eat--omitted in the three oldest manuscripts.

the hidden manna--the heavenly food of Israel, in contrast to

the idol-meats

(Re 2:14).

A pot of manna was laid up in the holy place "before the testimony."

The allusion is here to this: probably also to the Lord's discourse

(Joh 6:31-35).

Translate, "the manna which is hidden." As the manna hidden in the

sanctuary was by divine power preserved from corruption, so Christ in

His incorruptible body has passed into the heavens, and is hidden there

until the time of His appearing. Christ Himself is the manna "hidden"

from the world, but revealed to the believer, so that he has already a

foretaste of His preciousness. Compare as to Christ's own hidden food

on earth,

Joh 4:32, 34,

and Job 23:12.

The full manifestation shall be at His coming. Believers are now

hidden, even as their meat is hidden. As the manna in the sanctuary,

unlike the other manna, was incorruptible, so the spiritual feast

offered to all who reject the world's dainties for Christ is

everlasting: an incorruptible body and life for ever in Christ at the

resurrection.

white stone . . . new name . . . no man knoweth

saving he--TRENCH'S explanation seems best.

White is the color and livery of heaven. "New" implies

something altogether renewed and heavenly. The white stone is a

glistening diamond, the Urim borne by the high priest within the

choschen or breastplate of judgment, with the twelve tribes'

names on the twelve precious stones, next the heart. The word

Urim means "light," answering to the color white. None

but the high priest knew the name written upon it, probably the

incommunicable name of God, "Jehovah." The high priest consulted it in

some divinely appointed way to get direction from God when needful. The

"new name" is Christ's (compare

Re 3:12,

"I will write upon him My new name"): some new revelation of

Himself which shall hereafter be imparted to His people, and which they

alone are capable of receiving. The connection with the "hidden manna"

will thus be clear, as none save the high priest had access to the

"manna hidden" in the sanctuary. Believers, as spiritual priests unto

God, shall enjoy the heavenly antitypes to the hidden manna and the

Urim stone. What they had peculiarly to contend against at Pergamos was

the temptation to idol-meats, and fornication, put in

their way by Balaamites. As Phinehas was rewarded with "an everlasting

priesthood" for his zeal against these very sins to which the Old

Testament Balaam seduced Israel; so the heavenly high priesthood is the

reward promised here to those zealous against the New Testament

Balaamites tempting Christ's people to the same sins.

receiveth it--namely, "the stone"; not "the new name"; see

above. The "name that no man knew but Christ Himself," He shall

hereafter reveal to His people.

18. Thyatira--in Lydia, south of Pergamos. Lydia, the

purple-seller of this city, having been converted at Philippi, a

Macedonian city (with which Thyatira, as being a Macedonian colony, had

naturally much intercourse), was probably the instrument of first

carrying the Gospel to her native town. John follows the geographical

order here, for Thyatira lay a little to the left of the road from

Pergamos to Sardis [STRABO, 13:4].

Son of God . . . eyes like . . . fire

. . . feet . . . like fine brass--or "glowing

brass" (see on

Re 1:14,15,

whence this description is resumed). Again His attributes accord with

His address. The title "Son of God," is from

Ps 2:7, 9,

which is referred to in

Re 2:27.

The attribute, "eyes like a flame," &c., answers to

Re 2:23,

"I am He which searcheth the reins and hearts." The attribute, "feet

like . . . brass," answers to

Re 2:27,

"as the vessels of a potter shall they be broken to shivers," He

treading them to pieces with His strong feet.

19. The oldest manuscripts transpose the English Version

order, and read, "faith and service." The four are subordinate to "thy

works"; thus, "I know thy works, even the love and the faith

(these two forming one pair, as 'faith works by love,'

Ga 5:6),

and the service (ministration to the suffering members of the

Church, and to all in spiritual or temporal need), and the endurance of

(that is, shown by) thee (this pronoun belongs to all four)." As

love is inward, so service is its outward manifestation.

Similarly, faith and persevering endurance, or

"patient continuance (the same Greek as here,

Ro 2:7)

in well-doing," are connected.

and thy works; and the last--Omit the second "and," with the

three oldest manuscripts and the ancient versions; translate, "And (I

know) thy works which are last (to be) more in number than the first";

realizing

1Th 4:1;

the converse of

Mt 12:45; 2Pe 2:20.

Instead of retrograding from "the first works" and "first love," as

Ephesus, Thyatira's last works exceeded her first

(Re 2:4, 5).

20. a few things--omitted in the three oldest manuscripts.

Translate then, "I have against thee that," &c.

sufferest--The three oldest manuscripts read, "lettest alone."

that woman--Two oldest manuscripts read,

"THY wife"; two omit it. Vulgate and most

ancient versions read as English Version. The symbolical Jezebel

was to the Church of Thyatira what Jezebel, Ahab's "wife," was to him.

Some self-styled prophetess (or as the feminine in Hebrew is

often used collectively to express a multitude, a set of

false prophets), as closely attached to the Church of Thyatira as a

wife is to a husband, and as powerfully influencing for evil

that Church as Jezebel did Ahab. As Balaam, in Israel's early history,

so Jezebel, daughter of Eth-baal, king of Sidon

(1Ki 16:31,

formerly priest of Astarte, and murderer of his predecessor on the

throne, JOSEPHUS

[Against Apion, 1.18]), was the great seducer to

idolatry in Israel's later history. Like her father, she was swift to

shed blood. Wholly given to Baal worship, like Eth-baal, whose name

expresses his idolatry, she, with her strong will, seduced the weak

Ahab and Israel beyond the calf-worship (which was a worship of the

true God under the cherub-ox form, that is, a violation of the second

commandment) to that of Baal

(a violation of the first commandment also).

She seems to have been herself a priestess and prophetess of

Baal. Compare

2Ki 9:22, 30,

"whoredoms of . . . Jezebel and her

witchcrafts" (impurity was part of the worship of the

Phœnician Astarte, or Venus). Her spiritual counterpart at

Thyatira lured God's "servants" by pretended utterances of inspiration

to the same libertinism, fornication, and eating of idol-meats, as the

Balaamites and Nicolaitanes

(Re 2:6, 14, 15).

grossest carnality, as though things done in the flesh were outside the

true man, and were, therefore, indifferent. "The deeper the Church

penetrated into heathenism, the more she herself became heathenish;

this prepares us for the expressions 'harlot' and 'Babylon,' applied to

her afterwards" [AUBERLEN].

to teach and to seduce--The three oldest manuscripts read, "and

she teaches and seduces," or "deceives." "Thyatira was just the reverse

of Ephesus. There, much zeal for orthodoxy, but little love; here,

activity of faith and love, but insufficient zeal for godly discipline

and doctrine, a patience of error even where there was not a

participation in it" [TRENCH].

21. space--Greek, "time."

of her fornication . . . she repented not--The three

oldest manuscripts read, "and she willeth not to repent

of (literally, 'out of,' that is, so as to come out of)

her fornication." Here there is a transition from literal to

spiritual fornication, as appears from

Re 2:22.

The idea arose from Jehovah's covenant relation to the Old Testament

Church being regarded as a marriage, any transgression against which

was, therefore, harlotry, fornication, or adultery.

22. Behold--calling attention to her awful doom to come.

I will--Greek present, "I cast her."

a bed--The place of her sin shall be the place of her

punishment. The bed of her sin shall be her bed of sickness and

anguish. Perhaps a pestilence was about to be sent. Or the bed of the

grave, and of the hell beyond, where the worm dieth not.

them that commit adultery with her--spiritually; including both

the eating of idol-meats and fornication. "With her," in

the Greek, implies participation with her in her

adulteries, namely, by suffering her

(Re 2:20),

or letting her alone, and so virtually encouraging her.

Her punishment is distinct from theirs; she is to be cast into a

bed, and her children to be killed; while those

who make themselves partakers of her sin by tolerating her, are to be

cast into great tribulation.

except they repent--Greek aorist, "repent" at

once; shall have repented by the time limited in My purpose.

their deeds--Two of the oldest manuscripts and most ancient

versions read "her." Thus, God's true servants, who by connivance, are

incurring the guilt of her deeds, are distinguished from her.

One oldest manuscript, ANDREAS, and

CYPRIAN, support "their."

23. her children--

(Isa 57:3;

Eze 23:45, 47).

Her proper adherents; not those who suffer her, but those who

are begotten of her. A distinct class from the last in

Re 2:22

(compare Note, see on

Re 2:22),

whose sin was less direct, being that only of connivance.

kill . . . with death--Compare the disaster that

overtook the literal Jezebel's votaries of Baal, and Ahab's sons,

1Ki 18:40;

2Ki 10:6, 7, 24, 25.

Kill with death is a Hebraism for slay with most sure and

awful death; so "dying thou shalt die"

(Ge 2:17).

Not "die the common death of men"

(Nu 16:29).

all the churches shall know--implying that these addresses are

designed for the catholic Church of all ages and places. So palpably

shall God's hand be seen in the judgment on Thyatira, that the whole

Church shall recognize it as God's doing.

I am he--the "I" is strongly emphatical: "that it is I am

He who," &c.

searcheth . . . hearts--God's peculiar attribute is

given to Christ. The "reins" are the seat of the desires; the "heart,"

that of the thoughts. The Greek for "searcheth" expresses an

accurate following up of all tracks and windings.

unto every one of you--literally, "unto you, to each."

according to your works--to be judged not according to the mere

act as it appears to man, but with reference to the motive,

faith and love being the only motives which God

recognizes as sound.

24. you . . . and . . . the rest--The three

oldest manuscripts omit "and"; translate then, "Unto you, the rest."

as many as have not--not only do not hold, but are free

from contact with.

and which--The oldest manuscripts omit "and"; translate,

"whosoever."

the depths--These false prophets boasted peculiarly of their

knowledge of mysteries and the deep things of God;

pretensions subsequently expressed by their arrogant title,

Gnostics ("full of knowledge"). The Spirit here declares their

so-called "depths," (namely, of knowledge of divine things) to be

really "depths of Satan"; just as in

Re 2:9,

He says, instead of "the synagogue of God," "the synagogue of

Satan." HENGSTENBERG thinks the teachers

themselves professed to fathom the depths of Satan, giving loose

rein to fleshly lusts, without being hurt thereby. They who thus think

to fight Satan with his own weapons always find him more than a match

for them. The words, "as they speak," that is, "as they call them,"

coming after not only "depths," but "depths of Satan," seem to favor

this latter view; otherwise I should prefer the former, in which case,

"as they speak," or "call them," must refer to "depths" only, not also

"depths of Satan." The original sin of Adam was a desire to know

EVIL as well as good, so in HENGSTENBERG'S view, those who professed to know "the

depths of Satan." It is the prerogative of God alone to know evil

fully, without being hurt or defiled by it.

I will put--Two oldest manuscripts have "I put," or "cast." One

oldest manuscript reads as English Version.

none other burden--save abstinence from, and protestation

against, these abominations; no "depths" beyond your reach, such as

they teach, no new doctrine, but the old faith and rule of practice

once for all delivered to the saints. Exaggerating and perfecting

Paul's doctrine of grace without the law as the source of justification

and sanctification, these false prophets rejected the law as a rule of

life, as though it were an intolerable "burden." But it is a "light"

burden. In

Ac 15:28, 29,

the very term "burden," as here, is used of abstinence from fornication

and idol-meats; to this the Lord here refers.

25. that which ye have already--

(Jude 3,

end).

hold fast--do not let go from your grasp, however false teachers

may wish to wrest it from you.

till I come--when your conflict with evil will be at an end. The

Greek implies uncertainty as to when He shall come.

26. And--implying the close connection of the promise to the

conqueror that follows, with the preceding exhortation,

Re 2:25.

and keepeth--Greek, "and he that keepeth." Compare the

same word in the passage already alluded to by the Lord,

Ac 15:28, 29,

end.

my works--in contrast to "her (English Version, 'their')

works"

(Re 2:22).

The works which I command and which are the fruit of My Spirit.

unto the end--

(Mt 24:13).

The image is perhaps from the race, wherein it is not enough to enter

the lists, but the runner must persevere to the end.

give power--Greek, "authority."

over the nations--at Christ's coming the saints shall possess

the kingdom "under the whole heaven"; therefore over this earth;

compare

Lu 19:17,

"have thou authority [the same word as here] over ten

cities."

27. From

Ps 2:8, 9.

rule--literally, "rule as a shepherd." In

Ps 2:9

it is, "Thou shalt break them with a rod of iron." The

Septuagint, pointing the Hebrew word differently, read as

Revelation here. The English Version of

Ps 2:9

is doubtless right, as the parallel word, "dash in pieces," proves. But

the Spirit in this case sanctions the additional thought as

true, that the Lord shall mingle mercy to some, with judgment on

others; beginning by destroying His Antichristian foes, He shall reign

in love over the rest. "Christ shall rule them with a scepter of

iron, to make them capable of being ruled with a scepter of gold;

severity first, that grace may come after" (TRENCH, who thinks we ought to translate "SCEPTER" for "rod," as in

Heb 1:8).

"Shepherd" is used in

Jer 6:3,

of hostile rulers; so also in

Zec 11:16.

As severity here is the primary thought, "rule as a shepherd" seems to

me to be used thus: He who would have shepherded them with a pastoral

rod, shall, because of their hardened unbelief, shepherd them with a

rod of iron.

shall they be broken--So one oldest manuscript, Vulgate,

Syriac, and Coptic Versions read. But two oldest

manuscripts, read, "as the vessels of a potter are broken to

shivers." A potter's vessel dashed to pieces, because of its

failing to answer the design of the maker, is the image to depict God's

sovereign power to give reprobates to destruction, not by caprice, but

in the exercise of His righteous judgment. The saints shall be in

Christ's victorious "armies" when He shall inflict the last decisive

blow, and afterwards shall reign with Him. Having by faith "overcome

the world," they shall also rule the world.

even as I--"as I also have received of (from) My Father,"

namely, in

Ps 2:7-9.

Jesus had refused to receive the kingdom without the cross at Satan's

hands; He would receive it from none but the Father, who had appointed

the cross as the path to the crown. As the Father has given the

authority to Me over the heathen and uttermost parts of the earth, so I

impart a share of it to My victorious disciple.

28. the morning star--that is, I will give unto him

Myself, who am "the morning star"

(Re 22:16);

so that reflecting My perfect brightness, he shall shine like Me, the

morning star, and share My kingly glory (of which a star

is the symbol,

Nu 21:17;

Mt 2:2).

Compare

Re 2:17,

"I will give him . . . the hidden manna," that is,

Myself, who am that manna

(Joh 6:31-33).