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DemG846, der überwindetG3528, dem werdeG1325 ich zu essenG5315 gebenG1325 vonG1537 dem BaumeG3586 des LebensG2222, welcherG3739 inG1722 G3319 dem ParadieseG3857 GottesG2316 istG2076. 8UndG2532 dem EngelG32 der VersammlungG1577 in SmyrnaG4668 schreibeG1125: DiesesG3592 sagtG3004 der ErsteG4413 undG2532 der LetzteG2078, derG3739 starbG3498 undG2532 wieder lebendigG2198 wurde: 9Ich kenneG1492 deineG4675 DrangsalG2347 undG2532 deine ArmutG4432 (du bistG1488 aberG1161 reichG4145 ) undG2532 die LästerungG988 von denen, welcheG3588 sagenG3004, sieG1438 seienG1511 JudenG2453, undG2532 sindG1526 es nichtG3756, sondernG235 eine SynagogeG4864 des SatansG4567. 10FürchteG5399 nichtsG3367 von dem, wasG3739 du leidenG3958 wirstG3195. SieheG2400, der TeufelG1228 wirdG3195 etliche vonG1537 euchG5216 insG1519 GefängnisG5438 werfenG906, auf daßG2443 ihr geprüftG3985 werdet, undG2532 ihr werdetG2192 DrangsalG2347 habenG2192 zehnG1176 TageG2250. SeiG1096 getreuG4103 bis zumG891 TodeG2288, undG2532 ich werdeG1325 dirG4671 die KroneG4735 des LebensG2222 gebenG1325. 11Wer ein OhrG3775 hatG2192, höreG191 wasG5101 der GeistG4151 den VersammlungenG1577 sagtG3004! Wer überwindetG3528, wirdG91 nichtG3364 beschädigtG91 werden vonG1537 dem zweitenG1208 TodeG2288. 12UndG2532 dem EngelG32 der VersammlungG1577 inG1722 PergamusG4010 schreibeG1125: DiesesG3592 sagtG3004, der das scharfeG3691, zweischneidigeG1366 SchwertG4501 hatG2192: 13Ich weißG1492, woG4226 du wohnstG2730, woG3699 der ThronG2362 des SatansG4567 ist; undG2532 du hältst festG2902 an meinemG3450 NamenG3686 undG2532 hastG720 meinenG3450 GlaubenG4102 nichtG3756 verleugnetG720, auchG2532 inG1722 den TagenG2250, inG1722 welchenG3739 AntipasG493 meinG3450 treuerG4103 ZeugeG3144 war, derG3739 beiG3844 euchG5213, woG3699 der SatanG4567 wohntG2730, ermordetG615 worden ist. 14AberG235 ich habeG2192 ein wenigesG3641 widerG2596 dichG4675, daßG3754 du solche dortG1563 hastG2192, welche die LehreG1322 BalaamsG903 festhaltenG2902, derG3739 den BalakG904 lehrteG1321 G1722, ein ÄrgernisG4625 vorG1799 die SöhneG5207 IsraelsG2474 zu legenG906, GötzenopferG1494 zu essenG5315 undG2532 Hurerei zu treibenG4203. 15AlsoG3779 hastG2192 auchG2532 duG4771 solche, welche die LehreG1322 der NikolaitenG3531 festhaltenG2902, gleicherweise. 16Tue nun BußeG3340; wenn aber nichtG1490, so kommeG2064 ich dirG4671 baldG5035 undG2532 werde KriegG4170 mitG3326 ihnenG846 führenG4170 mitG1722 dem SchwerteG4501 meinesG3450 MundesG4750. 17Wer ein OhrG3775 hatG2192, höreG191, wasG5101 der GeistG4151 den VersammlungenG1577 sagtG3004! DemG846, der überwindetG3528, dem werdeG1325 ich vonG575 dem verborgenenG2928 MannaG3131 gebenG1325; undG2532 ich werdeG1325 ihmG846 einen weißenG3022 SteinG5586 gebenG1325, undG2532 aufG1909 den SteinG5586 einen neuenG2537 NamenG3686 geschriebenG1125, welchenG3739 niemandG3762 kenntG1097, alsG1508 wer ihn empfängtG2983. 18UndG2532 dem EngelG32 der VersammlungG1577 inG1722 ThyatiraG2363 schreibeG1125: DiesesG3592 sagtG3004 der SohnG5207 GottesG2316, derG3588 seineG846 AugenG3788 hatG2192 wieG5613 eine FeuerflammeG4442 G5395 undG2532 seineG846 FüßeG4228 gleichG3664 glänzendem KupferG5474: 19Ich kenneG1492 deineG4675 WerkeG2041 undG2532 deine LiebeG26 undG2532 deinen GlaubenG4102 undG2532 deinen DienstG1248 undG2532 deinG4675 AusharrenG5281, undG2532 weiß, daß deinerG4675 letztenG2078 WerkeG2041 mehr sind alsG4119 der erstenG4413. 20AberG235 ich habeG2192 widerG2596 dichG4675, daßG3754 du das WeibG1135 JesabelG2403 duldestG1439, welcheG3588 sichG1438 eine ProphetinG4398 nenntG3004, und sie lehrtG1321 undG2532 verführtG4105 meineG1699 KnechteG1401, Hurerei zu treibenG4203 undG2532 GötzenopferG1494 zu essenG5315. 21UndG2532 ich gabG1325 ihrG846 ZeitG5550, auf daßG2443 sie Buße täteG3340, undG2532 sie will nichtG3756 Buße tunG3340 vonG1537 ihrerG846 HurereiG4202. 22SieheG2400, ichG1473 werfeG906 sieG846 inG1519 ein BettG2825 undG2532 die, welche EhebruchG3431 mitG3326 ihrG846 treibenG3431, inG1519 großeG3173 DrangsalG2347, wenn sie nichtG3362 Buße tunG3340 vonG1537 ihrenG846 WerkenG2041. 23UndG2532 ihreG846 KinderG5043 werdeG615 ich mitG1722 TodG2288 tötenG615, undG2532 alleG3956 VersammlungenG1577 werden erkennenG1097, daßG3754 ichG1473 es binG1510, derG3588 NierenG3510 undG2532 HerzenG2588 erforschtG2045: undG2532 ich werdeG1325 euchG5213 einem jedenG1538 nachG2596 eurenG5216 WerkenG2041 gebenG1325. 24EuchG5213 aberG1161 sageG3004 ich, den übrigenG3062, die inG1722 ThyatiraG2363 sind, so vieleG3745 dieseG5026 LehreG1322 nichtG3756 habenG2192, welcheG3748 die TiefenG899 des SatansG4567, wieG5613 sie sagenG3004, nichtG3756 erkanntG1097 haben: ich werfeG906 keineG3756 andereG243 LastG922 aufG1909 euchG5209; 25dochG4133 wasG3739 ihr habtG2192, haltet festG2902, bisG891 ich kommeG2240 G302. 26UndG2532 wer überwindetG3528 undG2532 meineG3450 WerkeG2041 bewahrtG5083 bis ansG891 EndeG5056, demG846 werdeG1325 ich GewaltG1849 überG1909 die NationenG1484 gebenG1325; 27undG2532 er wirdG4165 sieG846 weidenG4165 mitG1722 eisernerG4603 RuteG4464, wieG5613 TöpfergefäßeG2764 G4632 zerschmettertG4937 werden, wieG5613 auch ichG2504 vonG3844 meinemG3450 VaterG3962 empfangenG2983 habe; 28undG2532 ich werdeG1325 ihmG846 den MorgensternG4407 G792 gebenG1325. 29Wer ein OhrG3775 hatG2192, höreG191, wasG5101 der GeistG4151 den VersammlungenG1577 sagtG3004!
Jamieson Fausset Brown Bible Commentary 1
EPISTLES TO EPHESUS, SMYRNA, PERGAMOS, THYATIRA. (Rev. 2:1-29)
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 Rev 2:25
; Rev 3:11
; compare John 10:28
. The title of Christ here as "holding fast the seven stars (from Rev 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" (Rev 14:13
thy labour--Two oldest manuscripts omit "thy"; one supports it. The Greek means "labor unto weariness."
bear--evil men are a burden which the Ephesian Church regarded as intolerable. We are to "bear (the same Greek, Gal 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 1John 4:1
. The apostolical churches had the miraculous gift of discerning spirits. Compare Acts 20:28
, 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" (Rev 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 1Tim 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, 1Cor 13:2
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--IRENĆUS [Against Heresies, 1.26.3] and TERTULLIAN [Prescription against Heretics, 46] make these followers of Nicolas, one of the seven (honorably mentioned, Acts 6:3
, Acts 6:5
). 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 Rev 2:14
, 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 (2Pet 2:15
-16, 2Pet 2:19
; Jude 1:4
, Jude 1:11
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 (John 16:33
) and First Epistle (1John 2:13
-14; 1John 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 (1Cor 9:24
-25; 2Tim 2:5
; but not the same as John's phrase, except Rom 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 Pro 3:18
; Pro 11:30
; Pro 13:12
; Pro 15:4
, and prophetically, Rev 22:2
, Rev 22:14
; Ezek 47:12
; compare John 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 Rev 22:1
; deliverance from the second death (Rev 2:11
), with Rev 20:14
; Rev 21:8
; the new name (Rev 2:17
), with Rev 14:1
; power over the nations, with Rev 20:4
; the morning star (Rev 2:28
), with Rev 22:16
; the white raiment (Rev 3:5
), with Rev 4:4
; Rev 16:15
; the name in the book of life (Rev 3:5
), with Rev 13:8
; Rev 20:15
; the new Jerusalem and its citizenship (Rev 3:12
), with Rev 21:10
give . . . tree of life--The thing promised corresponds to the kind of faithfulness manifested. They who refrain from Nicolaitane indulgences (Rev 2:6
) and idol-meats (Rev 2:14
), shall eat of meat infinitely superior, namely, the fruit of the tree of life, and the hidden manna (Rev 2:17
in the midst of the paradise--The oldest manuscripts omit "the midst of." In Gen 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 Rev 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-- (Ezek 28:13
). One oldest manuscript, with Vulgate, Syriac, and Coptic, and CYPRIAN, read, "MY God," as in Rev 3:12
. So Christ calls God, "My God and your God" (John 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 (Rev 21:3
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 IRENĆUS, 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 Rev 1:17
. As death was to Him but the gate to life eternal, so it is to be to them (Rev 2:10
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 Num 16:3
; Num 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" (Rev 2:13
) represents the heathens' opposition to Christianity; "the depths of Satan" (Rev 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, Gen 24:55
; Num 11:19
. Ten is the number of the world powers hostile to the Church; compare the ten horns of the beast, Rev 13:1
unto death--so as even to endure death for My sake.
crown of life-- Jas 1:12
; 2Tim 4:8
, "crown of righteousness"; 1Pet 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 (John 19:39
); was an ingredient in the holy anointing oil (Exod 30:23
); a perfume of the heavenly Bridegroom (Ps 45:8
), and of the bride (Song 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 (Rev 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 by Eumenes (197-159), and destroyed by Caliph Omar. Parchment, that is, Pergamena charta, was here discovered for book purposes. Also famous for the magnificent temple of Ćsculapius, 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 (Rev 2:13
, Rev 2:17
), and to convict and condemn to punishment others (Rev 2:14
, especially Rev 2:16
; compare also see on Rev 1:16
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 (Rev 4:2
). Ćsculapius was worshipped there under the serpent form; and Satan, the old serpent, as the instigator (compare Rev 2:10
) of fanatical devotees of Ćsculapius, 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 Rev. 12:1-17; Note: "throne . . . the dragon, Satan . . . war with her seed," Rev 12:5
, Rev 12:9
, Rev 12:17
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," Num 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 1Cor 8:1
-13; 1Cor 10:25
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 Rev 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 (Rev 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, Acts 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 Rev 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 (Rev 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 (John 6:31
). 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, John 4:32
, John 4:34
, 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 Rev 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 Rev 1:14
, whence this description is resumed). Again His attributes accord with His address. The title "Son of God," is from Ps 2:7
, Ps 2:9
, which is referred to in Rev 2:27
. The attribute, "eyes like a flame," &c., answers to Rev 2:23
, "I am He which searcheth the reins and hearts." The attribute, "feet like . . . brass," answers to Rev 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,' Gal 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, Rom 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 1Thess 4:1
; the converse of Matt 12:45
; 2Pet 2:20
. Instead of retrograding from "the first works" and "first love," as Ephesus, Thyatira's last works exceeded her first (Rev 2:4
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 (1Kgs 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 2Kgs 9:22
, 2Kgs 9:30
, "whoredoms of . . . Jezebel and her witchcrafts" (impurity was part of the worship of the Phśnician 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 (Rev 2:6
, Rev 2:14
). By a false spiritualism these seducers led their victims into the 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
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 Rev 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 (Rev 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
; Ezek 23:45
, Ezek 23:47
). Her proper adherents; not those who suffer her, but those who are begotten of her. A distinct class from the last in Rev 2:22
(compare Note, see on Rev 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, 1Kgs 18:40
; 2Kgs 10:6
-7, 2Kgs 10:24
-25. Kill with death is a Hebraism for slay with most sure and awful death; so "dying thou shalt die" (Gen 2:17
). Not "die the common death of men" (Num 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 Rev 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 Acts 15:28
, 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 1:3
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, Rev 2:25
and keepeth--Greek, "and he that keepeth." Compare the same word in the passage already alluded to by the Lord, Acts 15:28
my works--in contrast to "her (English Version, 'their') works" (Rev 2:22
). The works which I command and which are the fruit of My Spirit.
unto the end-- (Matt 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 Luke 19:17
, "have thou authority [the same word as here] over ten cities." 27
From Ps 2:8
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 Zech 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
. 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" (Rev 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, Num 21:17
; Matt 2:2
). Compare Rev 2:17
, "I will give him . . . the hidden manna," that is, Myself, who am that manna (John 6:31