Rev 2:2. οἶδα: nothing escapes his notice, neither the good (Rev 2:2-3; Rev 2:6) nor the bad (Rev 2:4-5) qualities. ἔργα = the general course and moral conduct of life, exemplified more especially in its active and passive sides, as exertion and endurance, by κόπος and ὑπομονή, which are knit together by the final σου as epexegetic of ἔργα. The κόπος, or hard work, is further specified in the text of Rev 2:2 (the church’s vigorous dealing with impostors), while the ὑπομονή is developed in Rev 2:3. For a parallel, verbal rather than real, see 1Th 1:3. Here duty follows privilege (Rev 2:1), and communion with Christ involves practical energy and enterprise on earth. The remarkable prominence of ἔργα in this book corresponds to its O.T. conception of the fear of God which, as a religious principle, manifests itself effectively in works. The phrase has nothing to do with the special sense in which Paul had employed it during a bygone controversy. Works here are the result of an inner relation to God (Rev 12:11).-Patient endurance (Rev 2:2-3; Rev 2:7) wins everything and triumphs over opposition, as in the case of the Maccabean martyrs (4Ma 1:11) who are lauded for their courage, καὶ τῇ ὑπομοντῇ … νικήσαντες τὸν τύραννον τῇ ὑπομονῇ.-βαστάσαι, the weak are a burden to be borne (Gal 6:2): the false, an encumbrance to be thrown off. Patience towards the former is a note of strength: towards the latter, it is a sign of weakness. The prophet is thoroughly in sympathy (cf. 2Jn 1:10-11) with the sharp scrutiny exercised at Ephesus over soi-disant missioners; he gladly recognises the moral vigour and shrewdness which made the local church impatient of itinerant evangelists whose character and methods would not stand scrutiny. Pretensions, greed and indolence were the chief sins of this class, but the prophet does not enter into details. He is content to welcome the fact that uncomplaining endurance of wrong and hardship has not evaporated the power of detecting impostors and of evincing moral antipathy to them, upon the principle that ὑπομονή, as Clem. Alex. finely explained (Strom, ii. 18), is the knowledge of what is to be endured and of what is not. The literature of this period (1 John, Didachê, etc.) is full of directions upon the moral and religious tests which a community should apply to these itinerant evangelists and teachers called “apostles”. The popularity and spread of Christianity rendered precautions necessary on the part of the faithful against unscrupulous members of this order, which had already attracted men of quite inferior character as well as of heretical beliefs. The evil men here includes these pseudo-apostles as well as the Nikolaitan libertines of Rev 2:6 (cf. Rev 2:15) with whom perhaps the “apostles” were in sympathy; ἐπείρ. and εὗρ. denote some definite and recent crisis, while μις. reflects the permanent obstacles of the local situation. This temper of the church is warmly commended by Ign. (ad Eph. ix.) at a later period; “I have learned that certain folk passed through you with wicked doctrine (κακὴν διδαχήν), but you would not allow them to sow seed in you”. With equal loftiness and severity of tone, John like Ignatius might have added: τὰ δὲ ὀνόματα αὐτῶν, ὄντα ἄπιστα, οὐκ ἔδοξέν μοι ἐγγράψαι (Smyrn. v.).
Rev 2:3. The tenses as in Rev 2:2 denote a general attitude still existing, the outcome of some special stage of persecution for the sake of the Christian name. κεκοπίακες, cf. κόπον (Rev 2:2), a slight play on words; “noui laborem tuum, nec tamen laboras, i.e., labore non frangeris” (Bengel). Tired in loyalty, not of it. The Ephesian church can bear anything except the presence of impostors in her membership.
Rev 2:4. Brotherly love, an early and authentic proof of the faith; as in Rev 2:19, 2Jn 1:5-6, 3Jn 1:6, and the striking parallel of Mat 24:12 (see 10) where, as at Corinth (see also Did. xvi. 3) party-spirit and immorality threatened its existence. Jealous regard for moral or doctrinal purity, and unwavering loyalty in trial, so far from necessarily sustaining the spirit of charity, may exist side by side, as here, with censoriousness, suspicion, and quarrelling. Hence the neglect of brotherly love, which formed a cardinal fault in contemporary gnosticism (i.e., 1Jn 2:9; 1Ti 1:5 f.), may penetrate the very opposition to such error. During any prolonged strain put upon human nature, especially in a small society driven jealously to maintain its purity, temper is prone to make inroads on affection and forbearance; it was inevitable also that opportunities for this should be given in early Christianity, where party-leaders tended to exaggerate either the liberal or the puritan element in the gospel. When Apollonius of Tyana visited Ephesus, one of the first topics he raised was the duty of unselfish charity (Vit. Apoll. iv. 3). The historical reference here is probably to the temporary decline of the Ephesian çhurch after Paul’s departure (see Act 20:29 f., etc.) Its revival took place under the ministry of the Johannine circle, who-carrying on the spirit of Paulinism with independent vigour-made it the most prominent centre of Christianity in the East. With Rev 2:2-4, compare Pliny, H. N. ii. 18: “deus est mortali iuuare mortalem, et haec ad aeter-nam gloriam uia”; also Pirke Aboth, ii. 15, where R. Jehoshua, a contemporary Jewish sage, says: “an evil eye [i.e., envy, niggardliness], and the evil nature, and hatred of mankind put a man out of the world” (cf. 1Jn 3:15). This emphasis upon brotherly love as the dominant characteristic of the church and the supreme test of genuine faith, is early Christian, however, rather than specifically Johannine (see the account ol the young aristocratic martyr Vettius Epagathus, Ep. Lugd.). The purity which is not peaceable cannot be adequate to the demands of Jesus, and nowhere did this need reinforcement more than in the townships of Asia Minor, where factiousness and division constantly spoiled their guilds and mutual relations.
Rev 2:5. πόθεν, from what a height. Contrast Cic. ad Attic. iv. 17: “non recordor unde ceciderim, sed unde resurrexerim”. To realise that a decline has taken place, or to admit a lapse, is the first step and stimulus to amendment (see the fine passage in Bunyan’s preface to Grace Abounding, and the “Hymn of the Soul,” 44, 45, in Acts of Thomas). Once this is brought home to the mind (μνημόνευε, a prolonged effort), repentance quick and sharp (μετανόησον, aor.) will follow, issuing in a return to the first level of excellence (καὶ τὰ πρῶτα ἔργα ποίησον), i.e., to the initial charity (2Jn 1:6; 2Jn 1:8; love shown in deeds). The way to regain this warmth of affection is neither by working up spasmodic emotion nor by theorising about it (Arist. Eth. Nic. ii. 4), but by doing its duties. (“The two paracletes of man are repentance and good works,” Sanhed. 32). It is taken for granted that man possesses the power of turning and returning; the relation of Christ’s redeeming death to the forgiveness of sins throughout the Christian life, although implied, is never explicitly argued (as in Hebrews) by this writer. The present (ἔρχ.) emphasises the nearness of the approach, while the future (κιν.) denotes a result to follow from it. σοι either a dat. incommodi or (more probably) a local dat. (rare in classical literature, cf. Aesch. Pr. ver. 360) with “the sense of motion to a place,” (Simcox, Lang. N. T. 81), if not an incorrect reproduction of Heb. לָךְ (as Mat 21:5, Blass). Cf. Journ. Theol. St. iii. 516. κινήσω κ.τ.λ., (“efficiam ut ecclesia esse desinas,” Areth.); not degradation but destruction is the threat, brotherly love being the articulus stantis aut cadentis ecclesiae. So, in a remarkable parallel from Paul (Php 2:14-16), quarrelsomeness forfeits the privileges of Christ’s care and service, since the function of being φωστῆρες ἐν κόσμῳ, λόγον ζωῆς ἐπέχοντες depends upon concord and charity in the church (πάντα ποιεῖτε χωρὶς γογγυσμῶν καὶ διαλογισμῶν). A slackened sense of the obligation to mutual love formed the cardinal sin at Ephesus; to repent of this was the condition of continued existence as a church; utility or extinction is the alternative held out to her. The nature of the visitation is left unexplained; the threat is vague, but probably eschatological. The Apocalypse, however, knows nothing of the Jewish idea that Israel’s repentance would bring the advent of messiah (cf. Schürer’s Hist. II. ii. 163, 164), as though the transgressions of the people hindered his appearance.
Rev 2:6. The message ends with a tardy echo of 2 b. The prophet admits that one redeeming feature in the church is the detestation of the N. Not all the spirit of animosity at Ephesus is amiss. When directed, as moral antipathy, against these detestable Nikolaitans (corresponding to the Greek quality of μισοπονηρία), it is a healthy feature of their Christian consciousness. The Nikolaitans have been identified by patristic tradition, from Irenæus downwards, with the followers of the proselyte Nikolaos (Act 6:5, where see note), who is alleged, especially by Tertullian and Epiphanius, to have lapsed into antinomian license, as the result of an overstrained asceticism, and to have given his name to a sect which practised religious sensuality in the days before Cerinthus. The tenets of the latter are in fact declared by Irenæus to have been anticipated by the Nicolaitans, who represented the spirit of libertinism which, like the opposite extreme of legalism at an earlier period, threatened the church’s moral health. But if the comment of Vict. were reliable, that the N[899] principle was merely ut delibatum exorcizaretur et manducari posset et ut quicumque fornicatus esset octauo die pacem acciperet, the representation of John would become vigorously polemical rather than historically accurate. The tradition of the N[900]’s origin may of course be simply due to the play of later imagination upon the present narrative taken with the isolated reference to Nikolaos in Act 6:6. On the other hand it was not in the interest of later tradition to propagate ideas derogatory to the character of an apostolic Christian; indeed, as early as Clem. Alex. (Strom. ii. 20, iii. 4; cf. Constit. Ap. vi. 8), a disposition (shared by Vict.) to clear his character is evident. Whatever was the precise relation of the sect to Nikolaos, whether some tenet of his was exploited immorally or whether he was himself a dangerously lax teacher, there is no reason to doubt the original connexion of the party with him. Its accommodating principles are luminously indicated by the comment of Hippolytus (ἐδίδασκεν ἀδιαφορίαν βίου) and the phrase attributed to him by Clem. Alex, (παραχρήσασθαι τῇ σαρκὶ δεῖ), a hint which is confirmed, if the Nikolaitans here and in Rev 2:15 are identified with the Balaamites (νικο-λαος, in popular etymology, a rough Greek equivalent for בלע עם, perdidit uel absorpsit populum). This symbolic interpretation has prevailed from the beginning of the eighteenth century (so Ewald, Hengstenberg, Düst., Schürer, Julicher, Bousset). The original party-name was probably interpreted by opponents in this derogatory sense. It was thus turned into a covert censure upon men who were either positively immoral or liberally indifferent to scruples (on food, clubs, marriage, and the like) which this puritan prophet regarded as vital to the preservation of genuine Christianity in a pagan city. A contemporary parallel of moral laxity is quoted by Derenbourg, Hist, de la Palestine (1867), p. 363. If Nikolaos was really an ascetic himself, the abuse of his principles is quite intelligible, as well as their popularity with people of inferior character. Pushed to an extreme, asceticism confines ethical perfection to the spirit. As the flesh has no part in the divine life, it may be regarded either as a foe to be constantly thwarted or as something morally indifferent. In the latter case, the practical inference of sensual indulgence is obvious, the argument being that the lofty spirit cannot be soiled by such indulgence any more than the sun is polluted by shining on a dunghill.
[899]. cod. Purpureus. 6th century (fragments of all the Gospels).
[900]. cod. Purpureus. 6th century (fragments of all the Gospels).
Rev 2:7. A stringent demand for attention (πίστις, ὦτα ψυχῆς: Clem. Alex.) to the utterances of prophets who were inspired by the Spirit (of prophecy, cf. on Rev 19:10). These as usual are ejaculatory, positive and brief-ἐκκλ. scattered local communities, and not a Catholic organisation, being the conception of the Apocalypse, it is for use in their public worship that this book is written (Rev 1:3). It is a subordinate and literary question whether the seer means in such phrases as this to designate himself (Weinel, 84 f.) liturgically as the speaker, or whether (as the synoptic parallels suggest) they form an integral part of the whole menage. In any case the prophet represents himself simply as the medium for receiving and recording (cf. Rev 1:19) these oracles of the Spirit (cf. Rev 14:13, Rev 19:9, Rev 20:17). Unlike other writers such as Paul and the authors of Hebrew and 1 John, he occupies a passive rôle, throwing his personal rebuke and counsels into the form Thus saith the Spirit: but this really denotes the confidence felt by the prophet in his own inspiration and authority. The Spirit here, though less definitely than in Hermas, is identified with Jesus speaking through his prophets: it represents sudden counsels and semi-oracular utterances (cf. on Rev 1:10), not a continuous power in the normal moral life of the saints in general. The seven promises denote security of immortal life (positively as here and Rev 2:28 or negatively as Rev 2:11), privilege (personal, Rev 2:17, or official, Rev 2:27), honour (Rev 3:5; Rev 3:21), or increased intimacy (Rev 3:12). As usual, (cf. 1Co 2:9 f.), the higher Christian γνῶσις is connected with eschatology.
Observe the singling out for encouragement and praise of each soldier in the host of the loyal. The effect resembles that produced by Pericles in his panegyric over the Athenians who had fallen in the Peloponnesian war: “together they gave up their lives, yet individually they won this deathless praise” (Thuc. ii. 43, 2). νικῶν (a quasi-perfect), in Herm. Mand. Rev 12:2; Rev 12:4 f., Rev 5:2; Rev 5:4, Rev 6:2; Rev 6:4 (over sin and devil), might have its usual Johannine sense, the struggle being obedience in face of the seductions and hardships which beset people aiming to keep the divine commandments (cf. on Joh 16:33). For a special application of the term, see Rev 15:2. But behind the general usage lies the combination of “to be pure or just” and “to conquer or triumph” in the Hebrew ṣédeḳ and the Syriac zedhâ. Furthermore, νικῶν throughout is equivalent to the Egyptian eschatological term “victorious,” applied to those who passed successfully through life’s temptations and the judgment after death. Its generic sense is illustrated by 4 Ezra 7 :[128]: “here is the intent of the battle to be fought by man born upon earth: if he be overcome, he shall suffer as thou hast said; but if he conquer, he shall receive the thing of which I speak” (i.e., paradise and its glories). The Essenes according to Josephus (Ant. xviii. 1, 5), held the soul was immortal, περιμάχητον ἡγούμενοι τοῦ δικαίου τὴν πρόσοδον-eternal life the reward of an untiring, unsoiled fight against evil. The imagery of the metaphor is drawn from Jewish eschatology which anticipated the reversal of the doom incurred in Eden; cf. Test. Levi, 18, καὶ δώσει τοῖς ἁγίοις φαγεῖν ἐκ τοῦ ξύλου τῆς ζωῆς, also En. xxiv. 1-11, 25., xxxi. 1-3, etc., and (for Egyptian ideas) below on Rev 3:21. The garden-park of God (π. = a garden with fruit-trees, Wilcken’s Griech. Ostraka, i. 157) is one of the intermediate abodes, possibly (as in Slav. En. viii. 1, and Paul) the third heaven where the favoured saints live after death in seclusion and bliss, So Iren. ver 5. 1 (abode of translated) and ver 36, 1-2, where heaven is for the Christians of the hundredfold fruit, paradise for the sixty-fold, and the heavenly city for the thirty-fold (a very ancient Christian tradition). The tree of life blooms in most of the apocalypses (cf. on Rev 22:2). Philo had already allegorised it into θεοσέβεια ὁ τῆς τελείας ἀρετῆς χαρακτήρ. But the allusion corresponds to the general eschatological principle (borrowed from Babylonia, where cosmological myths passed into eschatological) that the end was to be a transcendently fine renovation of the original state (Barn. vi. 8). μου a deliberate addition to the O.T. phrase; Christ’s relation to God guarantees his promise of such a privilege (Rev 3:12). God’s gift (Rom 6:23) is Christ’s gift. He is no fair promiser like Antigonus II., whom men dubbed δώσων for his large and unfulfilled undertakings (Plut. Coriol. xi.).
Rev 2:8-11. The message (shortest of the seven) to the Christians in Smyrna, “one of the first stars in the brilliant belt of the cities of Asia Minor” (Mommsen), a wealthy and privileged seaport, and like Sardis a constant rival of Ephesus for the title of primacy which properly belonged to Pergamos, the real capital of the province. It is probably owing to the petty jealousies of these urban communities that the prophet refrains from speaking of one to the other (as Paul did, with his churches), by way of example.
Rev 2:10. μη. φοβοῦ, κ.τ.λ. “Thou orderest us to endure, not to love, trials. A man may love to endure, but he does not love what he endures” (Aug. Conf. x. 28). Ill-treatment, as well as misrepresentation, is traced back to a diabolic source, in the common early Christian manner (Weinel, 13 f.). The Imperial authorities (διάβολος as in 1Pe 5:8), although often instigated by the Jews, had the sole power of inflicting imprisonment, in this case for a refusal to worship the emperor’s image; the prophet here predicts an imminent persecution of this kind (compare Act 9:16, and above Introd. § 6) lasting for a short and limited time (δέκα ἡμ. see reff., originally due to the rough Semitic division of a month into decades). The local intensity of feeling upon the Imperial cultus may be gathered from the fact that in 23 A.D. Smyrna had secured from Tiberius and the senate, after keen competition, the coveted distinction of possessing the second temple decreed by the province to the Imperial cultus. Hence the struggle anticipated here is desperate (ἄχ. θ.); martyrdom is no remote contingency. Compare Ep. Lugd., where the martyr-crisis is taken as an anticipation of the final persecution (cf. Rev 3:10; Rev 13:7-15): “with all his might the adversary assailed us, giving us a hint of what his unbridled advent would be like at the end”; the martyrs “endured nobly all the assaults heaped on them by the mob. They were shouted at, struck, haled about, robbed, stoned, imprisoned; in fact they suffered all that an infuriated mob likes to inflict on enemies and opponents.”-Then follows a commandment with promise: γίνου (not ἴσθι), “show thyself” throughout all degrees of trial and in any emergency. It is more than doubtful if this is a subtle local allusion to the loyalty and local patriotism upon which Sardis prided herself and which she had urged as her plea to Tiberius (Tacit. Ann. iv. 56). On the honours subsequently paid to martyrs in Smyrna, cf. Mart. Polyk. xvii. τοῦτον μὲν γὰρ ὑιὸν ὄντα τοῦ θεοῦ προσκυνοῦμεν, τοὺς δὲ μάρτυρας ὡς μαθητὰς καὶ μιμητὰς τοῦ κυρίου ἀγαπῶμεν (also Euseb. H. E. iv. 15. 46, 47), with the contemporary cry of 4 Ezr 8:27 : “Look not at the deeds of the impious but at those who have kept Thy covenants amid affliction” (i.e., the martyrs), also the subsequent Christian honour paid by Hermas (Vis. iii. 1, 2), who reserves the right hand of God for the martyrs who have “suffered for the sake of the Name,” enduring “stripes, imprisonments, great afflictions, crosses, wild beasts”. For καὶ, with fut. after imperative, see Eph 5:14, Jam 4:7.-στέφ. ζ. Life, the reward assigned in Rev 2:7 to the triumph of faith is here bestowed upon the loyalty of faith. To hold one’s ground is, under certain circumstances, as trying and creditable as it is under others to win positive successes. The metaphor of στέφ. with its royal, sacerdotal, and festal (Son 3:11, Isa 28:1, Herm. Sim. viii. 2) associations, would call up civic and athletic honours to the local Christians, the latter owing to the famous games at Smyrna, the former from the fact that στ. frequently occurs also in inscriptions as = public honour for distinguished service (paid, e.g., to Demosthenes and Zeno), whilst the yearly appointment of a priest at Eumeneia to the temple of Zeno was termed παράληψις τοῦ στέφανου (C. B. P. ii. 358). Compare, with the ἄξιοι of Rev 3:4, the sentence in Ep. Lugd. upon the martyrs: ἐχρῆν γοῦν τοὺς γενναίους ἀθλητὰς, ποικίλον ὑπομείναντας ἀγῶνα καὶ μεγάλως νικήσαντας, ἀπολαβεῖν τὸν μέγαν τῆς ἀφθαρσίας στέφανον, and the Greek phrase for noble deeds, ἄξια στεφάνων (Plut. Pericl. 28).
Rev 2:11. οὐ μὴ (emphatic): no true Christian, much less one who dies a martyr’s death, need fear anything beyond the pang of the first death. The second death of condemnation in the lake of fire leaves the faithful scatheless, no matter how others may suffer from the terrors (cf. on Rev 3:12) which haunted the ancient outlook (especially the Egyptian) upon the dark interval between death and heaven. Cf. the sketch of Ani, seated on his throne and robed in white, holding sceptre and staff, and crying: “I am not held to be a person of no account, and violence shall not be done me. I am thy son, O Great One, and I have seen the hidden things that belong to thee. I am crowned king of the gods, and shall not die a second time in the underworld” (E. B. D. 99). If a Christian keep himself loyal till death, the prophet here guarantees that Christ will keep him safe after death. After the promise of Rev 2:10 however, this sounds like an anticlimax. The general tenor of the message indicates that John was rather more cordial and sympathetic to the Smyrniote church than to the Ephesian.
Rev 2:12-17. The message to Pergamos, the Benares or Lourdes of the province.
Rev 2:13. Two features in the local situation menaced Christianity. Pergamos, besides forming a legal centre for the district (ad earn conueniunt Thyatireni aliaeque inhonorae ciuitates, Plin. ver 33), was an old centre of emperor-worship in Asia Minor; in 29 B.C. a temple had been erected to the divine Augustus and the goddess Roma, and a special priesthood had been formed (ὑμνῳδοὶ θεοῦ Σεβαστοῦ καὶ θεᾶς Ῥώμης). Another feature, shocking to early Christian feeling, was the local cult of Aesculapius (cf. Zahn, § 73, note 2), whose favourite symbol (e.g., on coins) was a serpent (“the god of Pergamos, Mart. Rev 9:17); so Pausan. Cor. 27, (3:402), κάθηται δὲ ἐπὶ θρόνου βακτηρίαν κρατῶν, τὴν δὲ ἑτέραν τῶν χειρῶν ὑπὲρ κεφαλῆ ἔχει τοῦ δράκοντος. In addition to these fashionable cults, a magnificent throne-like altar to Zeus Soter towered on the Acropolis (Paus. ii. 73, 75, iii. 556, 557) commemorating the defeat of the barbarian Gauls by Attalus two centuries earlier, and decorated by a famous frieze of the gods warring against the giants (the latter, a brood of vigorous opponents, having often human bodies and serpentine tails, cf. below, Rev 9:19). No wonder Pergamos was called “a throne of Satan” by early Christians who revolted against the splendid and insidious paganism of a place where politics and religion were firm allies. Least of all at this cathedral centre of the Imperial cultus could dissent be tolerated. The Asiarch, e.g., who condemns Polykarp is the local high priest of the altar, and the animus against Cæsar-adoration which pervades the Apocalypse easily accounts for the last phrase ὁ θ. τ. σ., particularly as the symbol of the serpent in the Aesculapius cult would come vividly home to pious Jewish Christians in the church, as a reminder of Satan (e.g., Rev 12:9 and passim). The priesthood of this cult, “a vast college, believed to be in possession of certain precious medical secrets,” came “nearest, perhaps, of all the institutions of the pagan world, to the Christian priesthood,” its rites being “administered in a full conviction of the religiousness, the refined and sacred happiness, of a life spent in the relieving of pain” (Pater, Marius the Epicurean, i. 30; see Usener’s Götternamen, 1896, pp. 147 f., 350, and Dill’s Roman Soc. from Nero to M. Aur. 459 f.). κρατεῖς, κ.τ.λ., “And the magistrate pressed him hard, saying, ‘Swear the oath [by the genius of Cæsar] and I will release thee; curse the Christ.’ But Polykarp replied, ‘For eighty-six years I have served him, and he has never injured me. How then can I blaspheme my King, who has saved me?’ ” (Mart. Polyc. ix. Jewish analogies in 2Ma 8:4, Ass. Mos. viii. etc.). Some definite outburst of persecution at Pergamos is in the writer’s mind (ἠρνήσω). To disown or abjure faith in Jesus, saying Κύριος Καῖσαρ, implies here as in the gospels the moral fault of cowardice, elsewhere (e.g. 1 John, Jud 1:4, 2Pe 2:1) erroneous doctrine. The circumstances and surroundings of the local church are taken into account, as usual, in the prophet’s estimate; they either claim some allowance to be made, or reflect additional credit and lustre on the particular community. ὁ μάρτυς, κ.τ.λ. He is faithful who retains his faith. Antipas (= Ἀντίπατρος, Jos. Ant. xiv. 1, 3; the name occurs in a third century inscription of Pergamos, Deissm. 187), is mentioned by Tertullian (adv. Gnost. scorp. 12); otherwise he is unknown. His Acts appear to have been read by Andreas and Arethas, and, according to Simon Metaphrastes, he was an old, intrepid bishop of Pergamos whose prestige drew upon him the honour of being burned to death in a brazen bull during Domitian’s reign. The sober truth is probably that he formed the first prominent victim in the local church, possibly in Asia Minor, to the demands of the Imperial cultus. Carpus, Papylus, and Agathonikê, the other martyrs of Pergamos named by Eusebius (H. E., iv. 15, 48), died at a later period. On the whole verse see Ep. Lugd., “then did the holy martyrs endure indescribable torture, Satan eagerly striving to make them utter τι τῶν βλασφήμων”. The textual variants arose from a failure to to see that Αντίπας (or -α) was a genitive and that μάρτυς was in characteristic irregular apposition to it. The name is neither a personification nor typical.
Rev 2:14. ὀλίγα, the errorists are a mere minority; they do not represent or affect the main body of the church, whose fault is not sympathy but indifference. This carelessness arose probably from contempt or fear rather than through ignorance.-ἐκεῖ (in the midst of loyalty and martyrdom). κρατ. (not τὸ ὄνομά μου, but) lax principles worthy of a Balaam, the note of a pupil of Balaam being (according to Pirke Aboth, Rev 2:19), an evil eye, a proud spirit, and a sensual soul. Contemporary opponents of Gnostic tendencies evidently found it an effective weapon to employ O.T. analogies or identifications such as this or the similar ones in 2Ti 3:8, Jud 1:2. In the Hexateuch (JE = Num 25:1-5, [901]=Num. 25:6-18, 31; Numbers 8-16, Jos 13:22) Balaam is represented as a magician who prompts the Moabite women to seduce the Israelites into foreign worship and its attendant sensualism; but in the subsequent Jewish Midrash (followed here) his advice is given to Balak (Joseph. Ant. iv. 6, 6; cf. iv. 6, 11 for Zimri, and Philo’s Vit. Mos. i. 48-55), and the sorcerer comes to be regarded as the prototype of all corrupt teachers and magicians (for this sombre reputation, see E.J. ii. 467), as of this party at Pergamos who held-to John’s indignation-that it was legitimate for a Christian to buy food in the open market, which had already been consecrated to an idol. This problem, which had occurred years before in a sharp form at Corinth, was certain to cause embarrassment and trouble in a city like Pergamos, or indeed in any pagan town, where entertainments had a tendency towards obscenity. It is a curious instance of how at certain periods a scruple may assume the rank of a principle, and of how the ethical inexpediency of some practices lies in their associations rather than in their essential elements. Such questions of religious conscience in the East were frequently connected with food; for the association of the latter with sexual vice, see the notes on Act 15:20 (also 1Co 10:4; 1Co 10:8, in its context). The literal sense is preferable, although the usage of the Apocalypse makes the metaphorical sense of πορν. possible, as a general description of pagan religions viewed under the aspect of unfaithfulness to the true God (cf. Joh 8:41, Philo de migr Abr. § 12) For the connexion between certain forms of popular religion in Phrygia and prostitution, see C.B.P., i. 94 f. Such burning questions arose from the nature of the early Christian society, which never aspired to form a ghetto, and consequently, in a pagan township, had to face many nice problems with regard to the prudence and limits of conformity or the need of nonconformity (cf. 2Co 6:16-17). In social and trading pursuits the individual Christian met and mingled with fellow-citizens outside his own religious circle, and these relationships started serious points of ethical principle (Dobschütz, 26 f., 188 f.). The line was drawn, but not always at the same place; and naturally laxity lay on the borders of enlightenment.
[901] Codex Porphyrianus (sæc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Rev 2:13-16.
Rev 2:15. οὕτως κ.τ.λ. Are the N. put parallel to, or identified with, the Balaamites? The latter becomes more probable when the symbolical sense of N. and B[902] (see above, on Rev 2:6, and Kalisch’s Bible Studies, i. 23) is adopted. In this event a single class of errorists is in view; they are instigating and seducing the local Christians much as Balaam managed (by means of Balak, in rabbinic tradition, cf. the slight play on βαλεῖν) to get the Israelites enticed to ruin (Sanh. 105 a). Josephus explains that Balaam showed Balak how to win a victory over the Israelites (νίκην τινὰ … κατʼ αὐτῶν κερδᾶναι) by enticing them to lust, and such a symbolic allusion is quite in the manner of the Apocalypse. The Niko-laitans, who probably resembled Cerinthus or Carpokrates in their tenets, are no better than a Balaam. And the Jewish dictum was (Sanh. 106 b) that whenever one discovered anything bad in Balaam’s life, one should preach about it.
[902]. Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
Rev 2:16. The church as a whole must repent of her too tolerant attitude to these errorists, but the threatened visitation is directed against the errorists themselves in the shape of some physical malady or mortal sickness, according to the current belief in early Christianity (cf. on 1Co 5:4-5; 1Co 5:13; 1Co 11:30, Everling: die paul. Angelologie, etc., 20 f.). Grotius refers the threat to the prophetic order (“prophetas suscitabo in ecclesia”). But the ethnic conscience generally regarded pestilence or any physical calamity as a punishment inflicted by the god for some offence against his ritual or some breach of morals. In the Hexateuch, the sword opposes (Num 22:23; Num 22:31) and finally slays (Num 31:8) Balaam. The run of thought in the verse is that if the church does not repent, i.e., if she does not act on her own initiative and expel the wrongdoers (in the hope of them ultimately coming to a better mind, 1Co 5:4-5), she must submit to having them cut out of her, and thus being irretrievably lost by death. The church is responsible for her erring members, and the exercise of discipline is viewed as a duty to them as well as to herself and God. Weak laxity is false kindness, the prophet implies; it merely exposes offenders to an alternative far more dreadful than discipline itself. The sword, Viet, remarks on Rev 1:16, is used to punish deserters as well as to win victory for the faithful. For instrumental ἐν in the pre-Christian vernacular, see Tebtunis Papyri vol. 1. (p. 86) ἐν μαχαίρῃ-αις.
Rev 2:17. The reward for those who deny themselves pagan pleasures in this world is (as in Rev 2:26) participation in the privileges (Pereq Meir 5), reserved for God’s people in the latter days (here = a victor’s banquet, Gen 14:18), not as hitherto (Rev 2:7; Rev 2:11) simply participation in eternal life. The imagery is again rabbinic (2Ma 2:4-6, Apoc. Bar. vi. 7-9). Previous to the destruction of Jerusalem, Isaiah or the prophet Jeremiah was supposed to have hidden the ark of the covenant (cf. on Rev 11:19) with its sacred contents, including the pot of manna. At the appearance of the messiah, this was to be once more disclosed (cf. Mechilta on Exo 16:25, etc.). It is significant how the writer as usual claims for his messiah, Jesus, the cherished privileges and rights to which contemporary Judaism clung as its monopoly, and further how he assumes that all the past glories of O.T. religion upon earth-as well as all the coming bliss, which in one sense meant the transcendent restoration of these glories-were secured in heaven for the followers of Jesus alone (Rev 7:17, Rev 21:2, etc.). See Apoc. Bar. xxix. 8, where “the treasury of manna will again descend from on high,” at the messianic period, that the saints may eat of it; the Fourth Gospel, on the other hand, follows Philo (quis rer. div. 39, leg. allegor. iii. 59, 61, etc.) in using manna as a type of the soul’s nourishment in the present age. There does not seem to be any allusion to the rabbinical legend underlying Sap. xvi. 20.-The strange association of manna and white stones, though possibly a reminiscence of the rabbinic notion preserved in Joma 8 (cadebant Israelitis una cum manna lapides pretiosi), cannot be explained apart from the popular superstitions regarding amulets which colour the metaphor. White stones represented variously to the ancient mind acquittal, admission to a feast (tessera hospitalis), good fortune, and the like. But the point here is their connexion with the new name. This alludes to the mysterious power attached in the ancient mind to amulets, stones (cf. E.J. i. 546-550, where vignettes are given; also Dieterich’s Mithras-Liturgie, 31 f.) marked with secret and divine names (Jeremias, 79-80, Pfleid. Early Christ. Conc, of Christ, 112 f.), the possession of which was supposed to enable the bearer to pass closed gates, foil evil spirits, and enter the presence of the deity. If the new name (cf. Heitmüller’s Im Namen Jesu, 128 f.), is thus regarded as that of Jesus-the irresistible, invincible name above every name-the promise then offers safe entrance through all perils into the inner bliss and feast of God; the true Christian has a charmed life. But when the new name is taken to apply to the individual, as seems more likely here, another line of interpretation is required, and the origin of the phrase (though tinged still with this amulet-conception of a stone, the more potent as it was hidden somewhere on the person, cf. Pro 17:8, etc.), is best approached from a passage like Epict.Rev 1:19, where the philosopher is trying to dissuade a man from undertaking the duties of priesthood in the Imperial cultus at Nikopolis. What good will it do him after death, to have his name used to mark his year of office in public documents? “My name will remain,” replies the man. “Write it on a stone and it will remain,” is the retort of Epictetus-plainly a colloquial expression for permanence. This would fit in with the Apocalyptic saying excellently (see Schol. on Pind. Olymp. vii. 159). Still more apposite, however, is an ancient ceremony of initiation (as among the aborigines of New South Wales: Trumbull, Blood-Covenant, 1887, pp. 335-337), by which each person, on the close of his novitiate, received a new name from the tribe and at the same time a white stone or quartz crystal. The latter was considered to be a divine gift, and was held specially sacred, never to be surrendered or even shown. These boons formed part of the religious covenant which marked the entrance of a man into the closest relation with the deity of his tribe and also into the full enjoyment of manhood’s privileges. Hence, if we suppose some such popular rite behind the language here, the idea is apt: the victor’s reward is the enjoyment of mature and intimate life with his God (so Victor.). For the symbolism of a name as evidence of personal identity (and inferentially of a new name as proof of a renovated, enduring nature), see E.B.D. 75: “May my name be given to me in the Great House, and may I remember my name in the House of Fire.… If any god whatsoever should advance to me, let me be able to proclaim his name forthwith” (the latter clause illustrating Rev 3:12). The significance attached by the Egyptian religion especially to the reu or name was due to the belief that its loss meant the extinction of a man’s existence. The idea in the prophet’s mind is little more than that developed, e.g., in Mrs. Browning’s sonnet, “Comfort”: “Speak low to me, my Saviour, low and sweet, From out the hallelujahs sweet and low, Lest I should fear and fall, and miss Thee,” etc. As the succeeding chapters are full of the state and splendour of heaven, with royal majesty predominating, the prophet finds place here for the more intimate and individual aspect of the future life, depicting God in touch with the single soul (cf. Rev 14:1). In addition to this, he conveys the idea that outside the Christian experience no one can really know what God is or what He gives; the redeemed and victorious alone can understand what it means to belong to God and to be rewarded by him.-Wünsch has recently pointed out (Excav. in Palestine, 1898-1900, p. 186) that, as in Egypt the sacred paper (χὰρτης ἱερατικὸς) was used for solemn appeals to the gods (Brit. Mus. Papyri, xlvi. 308), “in like manner, doubtless, in Palestine, limestone had some superstitious significance, but of what special kind we do not know. Perhaps it is in this connexion that in Rev 2:17 “he that overcometh” is to receive “a white stone” inscribed with a “new” spell, evidently as an “amulet”. There may also be a further local allusion to the ψῆφοι and names which were supposed to be received by votaries of Asclepius as they lay in a trance or dream (Aristides, i. 352, 520). For the initiation-custom, cf. Spence and Gillen’s Native Tribes of Central Australia, pp. 139-140, where the secret, individual name is described as given only to those who are “capable of self-restraint” and above levity of conduct. Clem. Alex. (Strom, i. 23) preserves a Jewish tradition that Moses got three names-Joachim, Moses, and Melchi (i.e., king), the last-mentioned ἐν οὐρανῷ μετὰ τὴν ἀνάληψιν, ὡς φασὶν οἱ μύσται.
Rev 2:18-29. The longest message of the seven is to a church in the least important of the cities (judged from the historical standpoint) Thyatira, a township of Northern Lydia, the holy city of Apollo Tyrimnaios, adjacent to the high road between Perg. and Sardis. It soon became a centre of Montanism.
Rev 2:19. Instead of being retrograde like Ephesus, Thyatira has steadily progressed in the works of Christianity. The sole flaw noted (see Ramsay’s discussions in D. B. iv. 758 f., Seven Letters, 338 f.) is an undue laxity shown to certain members (not, as at Pergamos, a mere minority) who, under the sway (cf. Zahn, § 73, n. 7) of an influential woman, refused to separate themselves from the (ἐργασίαι) local guilds where moral interests, though not ostensibly defied, were often seriously compromised. The prophet takes up a puritan attitude, corroborated by that of the leading church of the district (Rev 2:6); he demands in the name of Christ that such inconsistent members should withdraw-a severe and costly step to take, amid the social ties and interests of an Asiatic city, where social clubs were a recognised feature of civic life and appealed forcibly to several natural instincts, especially when backed by the approval of an oracular and impressive leader in the local church.
Rev 2:20. Women (cf. Act 21:9; 1Co 11:5, and the later Ammia in Philadelphia: Eus. H. E. ver 17. 2) occasionally prophesied in the early church, and false prophetesses were as likely to exist as false prophets. This “Jezebel of a woman, alleging herself to be a prophetess,” seems to have been some influential female (as the definite imagery of Rev 2:21-23 indicates); her lax principles or tendencies made for a connexion with foreign and compromising associations which evidently exerted a dangerous charm upon some weaker Christians in the city. The moral issue corresponds to that produced by the Nikolaitan party at Pergamos (εἰδ. φαγεῖν, πορνεῦσαι), but the serious nature of the heresy at Thyatira appears from the fact that it was not simply propagated within the church but also notorious (Rev 2:23) and long-continued (τέκνα), thanks to obstinacy among the Ahabs and adherents of this prominent woman (Rev 2:21). They prided themselves on their enlightened liberalism (Rev 2:24). The definiteness of her personality, the fact of her situation within a Christian church which had jurisdiction over her, and the association of her practices with those of the Nikolaitans, who were members of the church, render it impossible to identify this libertine influence of Jude with a foreign institution such as the famous shrine of the Chaldean Sibyl at Thyatira (Schürer: Theol. Abhandlungen, pp. 39 f., a theory suggested by Blakesley, in Smith’s DB), or with the wife of the local Asiarch (Selwyn, 123). Besides it was not the cults but the trade-guilds that formed the problem at Thyatira. Jastrow points out (p. 267) that for some occult reason female sorcerers were preferred to men among the Babylonians; “the witch appears more frequently than the male sorcerer”. Hillel (Pirke Aboth, ii. 8; see Dr. C. Taylor’s note) had already declared, “more women, more witchcraft”. For the connexion of women and sorcery cf. Blau’s Altjüd. Zauberwesen 18 f., 23 f.-ἡ λέγουσα κ.τ.λ., an irregular nomin. absolute, characteristic of the writer. This LXX peculiarity of a detached participle thrown into relief, which is not confined to the Apocalypse (cf. Php 3:16-19, etc.), renders the participle almost a relative (Vit. i., 202); but indeed any word or group of words, thus singled out as characteristic of some preceding noun, tends to become independent and to take its own construction (II. 8f). See Zep 1:12 (LXX).
[903]. Jude
Rev 2:21. The immorality was flagrant; more flagrant still was the obstinate persistence in it, despite admonitions and forbearance (cf. Ecc 8:11; Bar. Ap. xxi. 20; 2Pe 3:9). This allusion to an abuse of God’s patience and to a warning given already (hardly in some writing like Jud. 2 Peter, Spitta) is left quite indefinite; it was probably familiar enough to the first readers of the book. Interests and old associations had proved hitherto too strong for this prophetic counsel to be followed. Membership of a trade-guild, although it necessarily involved the recognition of some pagan deity and often led to orgies, “was a most important matter for every tradesman or artisan; it aided his business, and brought, him many advantages socially” (Ramsay).
Rev 2:22. κλίνην (bed, not a couch of revelry) aegritudinis non amoris; disease or sickness (cf. for the phrase, 1Ma 1:5) the punishment of error, especially of error accompanied by licentiousness. The inscriptions from Asia Minor abound with instances of the popular belief that impurity, moral and even physical, was punished by disease or disaster to oneself, one’s property, one’s children. Sickness might even go the length of death (1Co 11:29-30). The prophet, however, seems to avoid calling Jesus or God σωτὴρ or σώζων, a term appropriated by the popular religions of Phrygia and lavished on many deities as healers and helpers (C. B. P. i. 262 f.).-μοιχ., men and women who imitate her licentiousness. θλ., physical distress, illness.-μετανοήσουσιν, the fut. indic., expresses rather more probability than subj. with ἐὰν μή (cf. Blass, § 65, 5). For tense of βάλλω see Zec 8:7, LXX, etc.
Rev 2:23. τέκνα, literally, perhaps with an indirect allusion to the killing of Ahab’s seventy sons. ἀποκτ. θ. (Hebraism), “I will utterly slay”; see on Rev 6:8. If any particular form of death is meant, it may be pestilence (the inscriptions often mention fever), which represented to an Oriental mind the punishment of God on man’s unfaithfulness. The curious difference between the treatment of the μοιχ. and the τέκνα is due to the fact that (cf. Dan 6:24), a parent’s sin was visited upon his family, both in Jewish and in contemporary pagan belief (cf. the Phrygian inscription, cited by Mayor on Jam 5:12, κατηράμενος ἤτω αὐτὸς καὶ τὰ τέκνα αὐτοῦ). Yet even when both classes are allegorised into active coadjutors and deluded victims, the relative punishment looks unequal. John, unlike Ezekiel (Rev 13:17-18), holds that the victims of the false prophetess are willing and responsible for their position.-πᾶσαι αἱ ἐκκλ., the judgment was to be as notorious as evidently the scandal had been. The idea recalls one of Ezekiel’s favourite conceptions.-ἐγώ κ.τ.λ. “I know the abysses,” and “discerner of hearts and searcher of the reins “were old Egyptian titles for divine beings. This intimate knowledge of man (cf. 16 c) pierces below superficial appearances, e.g., connexion with the church, prophetic zeal, and plausible excuses. As in Jer 17:10; Jer 20:12 (cf. Ps. Son 8:8), the divine acquaintance with man’s real, secret life forms the basis of unerring and impartial judgment; while, as in Jer 4:16-17 (cf. Act 4:1 f., 1Ti 1:20, 1Co 5:4, etc.) the prophetic denunciation or imprecation has a direct effect upon the person denounced (cf. von Dobschütz, 270 f.). The former would be a fairly novel idea to most of those accustomed to the Roman religio, which was “one of observance, sacrifice, and outward act, that in no way searched the heart of the worshipper-a system of rules which covered the circumstances of Roman life” (H. O. Taylor, Ancient Ideals, i. 417, 418).
Rev 2:24. To know “the depths” of the divine being and counsel was a characteristic claim of the Ophites and the later Gnostics; cf. Iren. adv. Haer. ii. 22, 1 (qui profunda bythi adinuenisse se dicunt; cf. 3), and Tertullian’s sarcastic description (adv. Vàlent. 1), “Eleusinia Ualentiniana fecerunt lenocinia. sancta silentio magno, sola taciturnitate coelestia. Si bona fide quaeris, concreto uultu, suspenso supercilio Altum est aiunt.” “The depth of knowledge” was a phrase of Herakleitus, the famous Ephesian philosopher, and in the creed of the Dukhobortsui, a sect in modern Russia, the Holy Spirit is Depth, the Father being Height and the Son Breadth. Since ὡς λέγουσιν refers to the errorists themselves, the quoted phrase about “knowing the depths of Satan” may (1.) contain an indignant and sarcastic retort; “depths of-Satan,” not “God,” as they boast (τοῦς. being substituted for τοῦ θεοῦ); such teaching and principles are simply infernal. Or (2.) as is more probable the words may voice the actual claim of the errorists, who considered that some accommodation to pagan practices gave them a necessary acquaintance with the meaning of evil (so e.g., Spitta, Pfleiderer, Zahn, Jülicher, Bousset). Their higher standing gave them immunity from any risks. They could fathom securely what the immature orthodox called immorality. Devil-study, or even devil-worship (Rev 13:4 is quite different) was not uncommon in some of the Gnostic sects throughout Asia Minor, e.g., the Cainites, the Naassenes, and the Ophites (the earliest Gnostics, φάσκοντες μόνοι τὰ βάθη γινώσκειν, Hipp. adv. Haer. Rev 2:6). The idea was that as the principle of evil would ultimately be redeemed, it might be used meantime for the advantage of the initiated. Compare Mansel’s Gnostic Heresies, pp. 73, 96, 105. In En. lxv. 6 the unrighteous are punished for their acquaintance with “all the secrets of the angels and all the violence of the Satans and all their hidden power and all the power of those that practise sorcery, and the power of witchcraft.” The influence of a movement like Gnosticism, whose motto was eritis sicut deus scientes bonum et malum, gave wide opportunities to immorality, in its more popular applications. It produced the same sort of union between subtlety and sensualism which can sometimes be traced within Hinduism. In contrast to this unwholesome temper of speculation, the prophet substitutes for speculative flights the obedience of the normal Christian praxis (cf. Parad. Lost, viii. 170-197, xii. 561-589), with a plain allusion to the Jerusalem concordat of the early church which is recommended tacitly as a safe, wise rule of conduct. In the case of the βαθέα τοῦ σατανᾶ, ignorance is bliss. John is totally unsympathetic to the local liberals. He does not combat the theoretical principles at the root of their movement. Like the prophets who wrote Jude and 2 Peter, he attacks instead of arguing, quite content to judge it by its moral fruits of libertinism. He bitterly declares that such occasional results are the deliberate object of the party. The strange collocation of this error with the habit of partaking of sacrificial food is probably due to the prophet’s stern conviction that the latter, with its friendly and liberal attitude to pagan customs, fostered the former, in the case of people who took an ultra-spiritual view of Paul’s principle of Christian freedom.
Rev 2:26. Triumph here consists in unflagging attention to the duties of a Christian vocation. The ἔργα are (Rev 14:12, Rev 19:8) the normal activities of this calling, viewed as the outcome of a personal relation to Jesus; they are “his,” as commanded by him and executed in his strength. The general idea of this and the following verse is that the only irresistible force is the force of a life which is able to resist seduction and compromise, because it holds to faith and purity. The promise of reward, preceding (as in Rev 3:5; Rev 3:12; Rev 3:21) the appeal for attention, is couched in terms of messianic conquest (from Psa 2:8-9). In a more or less figurative form, the rule of the saints, a cherished hope of Jewish eschatology, had its own attraction for some circles of early Christianity (see on Rev 5:10 and 1Co 6:3; and for ῥάβδῳ, the well-known flail wielded by Horus, the Egyptian god of requital or warfare): evidently it appealed to their eagerness for a righting of present wrongs and a reversal of the immoral sway of captain ill over captive good. The ἐξουσία ἐπὶ τῶν ἐθνῶν (by which they are not governed but shivered in irreparable ruin; cf. Isa 30:14, Jer 19:11) is defined with ferocious detail in 27; the whole description is modelled on a traditionally messianic application of (LXX) Psa 2:8-9. For the shepherd’s staff as a royal sceptre see E. Bi. 4317. ὡς κἀγὼ κ.τ.λ., God, Christ, and the individual Christian as in Rev 3:21 (Joh 17:16-22). “Illud ὡς aliquam similitudinem, non paritatem significat” (Rosenmüller). Joh 21:15-17 is not “a deliberate correction of this terrible sentence” (Selwyn, 195), but the mature expression of Christian solicitude in a different province, from which messianic incongruities have been wholly purged.
Rev 2:28. To “grant the morningstar” (a characteristically loose usage of δίδωμι) means, not to invest him with its glory, nor to give him possession of Christ himself, but (so Bleek, after Victor.) to make the dawn of salvation or of life eternal shine on him after his dark afflictions. The victor shares in the divine life (with its punitive government) and honour above, or rather in the new messianic era of Jesus himself (see note on Rev 22:16, where by a further application the metaphor is directly connected with Jesus). Staunch adherence to the truth on the part of leaders and confessors is similarly rewarded in Dan 12:3, En. xiv. 2. Semitic folklore found some mystic connexion between the countless brilliant stars in heaven and the departed faithful, who became immortal (4 Ezra 7 :[97]), and the sense here might be that the loyal Christian was sure of shining like a star in immortality; cf. Ign. ad Rom 2:2, καλὸν τὸ δῦναι ἀπὸ κόσμου πρὸς Θεὸν, ἵνα εἰς αὐτὸν ἀνατείλω (and passage cited on Rev 1:10). But Rev 22:16 (cf. Job 3:9) tells against this, as does Ign. ibid. vi. 2 (speaking of his martyrdom) ἄφετέ με καθαρὸν φῶς λαβεῖν· ἐκεῖ παραγενόμενος ἄνθρωπος ἔσομαι. The collocation of the morning star and the judicial authority over the nations may have been suggested to the prophet’s mind (cf. Rev 2:14; Rev 2:20) by the prophecy, read in a messianic sense, of Num 24:17. The sequence and the Christian spirit of the whole promise are certainly improved if we omit 27 a with Selwyn (194) and Jacoby (Neutest. Ethik, 1899, p. 446) and Wellhausen (with Rev 2:23-28 a), since the doubled promise and the later use of the metaphor do not justify any suspicion of 28 as a gloss (so Könnecke, p. 34). But it is as likely that the author himself (cf. Rev 17:14) added this co-operation with the vindictive messiah (cf. Rev 12:5. Rev 19:15), as that an early copyist was responsible for the insertion.
Rev 2:1.- The second and third chapters contain the seven epistles to the seven churches of Asia; which are particularly addressed, because, as is commonly believed, they were under St. John's immediate inspection. He constituted bishops over them. He resided much at Ephesus, which is therefore named the first of the seven. The main subjects too of this book are comprised in sevens; seven churches, seven seals, seven trumpets, and seven vials; as seven was also a mystical number throughout the Old Testament. There are likewise in these epistles several innate characters, which are peculiar to the church of that age, and cannot be so fully applied to the church of any other age: They have, therefore, rather a literal, than a mystical meaning; but, notwithstanding this, they contain most excellent spiritual and moral preceptsandexhortations,commendations and reproofs, promises and threatenings, which may be of infinite use to the church in all ages. The form and order of the parts is nearly the same in all the epistles-First, a command to write; then some character and attributes of the speaker, taken from the vision in the first chapter, and appropriated to the matter of each epistle; then commendations or reproofs, with suitable promises or threatenings; and then, in all, the same conclusion, He that hath an ear, let him hear, &c.
The first epistle is addressed to the church of Ephesus, as it was the metropolis of the Lybian Asia, the place of St. John's principal residence, and one of the most celebrated cities in Asia: but though once so magnificent and glorious, it is now become a mean village, with scarcely a single family of Christians dwelling in it. So strongly has the denunciation in Rev 2:5 been fulfilled! See Act 19:1.
Unto the angel-of Ephesus- That is, the bishop, or presiding officer of the church. There was an officer of the synagogue, who had the name of angel; and, from his office of overlooking the reader of the law, he was called episcopus, or bis
Rev 2:2. I know thy works, &c.- Our Saviour having begun with telling the angel, that He holds the seven stars in his right hand, (that is, "directs the angels or bishops of the seven churches,") and that He walks in the midst of the seven golden candlesticks, or lamp-sconces; that is, views, considers, protects, and governs them; it is no wonder that he should know here, and in every one of the rest, what is done therein!
Rev 2:3. And hast borne,- "And I know thou hast sustained, with exemplary fortitude, the trouble they have given thee; and hast exercised invincible patience under all thy sufferings and trials in my cause; and thou hast laboured constantly and tenaciously for my name's sake, and to establish the faith of my people; and hast not fainted under thy toils or tribulations."
Rev 2:4. Thou hast left thy first love.- Not quite forsaken, but remitted and relaxed the former love and zeal; which is condemned, and for which they are dreadfully threatened; because the angel and his church, notwithstanding their zeal against the false apostles, by giving way to them at last, or from other causes, had, in a measure, forsaken their first love which they bore to the Lord Jesus. It is very plain, that these epistles, though inscribed to the governors of the churches, are directed to the churches themselves, as represented by them, just as the Jewish church was represented by Joshua their high-priest, Zec 3:1. But it is not improbable, that where some of the churches are blamed, there might be in their ministers some faults, correspondent to those charged upon the society; and particularly that the zeal of this minister of Ephesus might be declining.
Rev 2:5. Will remove thy candlestick out of his place,- As this threatening is addressed to the church of Ephesus, though much better than some other churches, it is reasonable to believe, that, like other denunciations, it was also intended to awaken the rest. It intimates how terrible a thing it would be to have the gospel taken away from them: and indeed it has been executed upon them all in a very awful manner; for, ruined and overthrown by heresies and divisions within, and by the arms of the Saracens from without, Mahometanism prevails throughout those countries, which were once the glory of Christendom; their churches turned into mosques, and their worship into superstition.
Rev 2:6. The deeds of the Nicolaitans,- Some have thought that these heretics derive their name from Nicolas, one of the seven deacons; but that name was so common among the Jews, that no stress can be laid on an argument drawn from thence. The substance of what ancient writers say concerning them is, that they taught the lawfulness of lewdness, and idolatroussacrifices, esteeming those things indifferent in their own nature; and that their practices were suitable to such principles. See Rev 2:14-15. 1Jn 1:3; 1Jn 1:10.
Rev 2:7. He that hath an ear, &c.- See on Mat 11:15. By him that overcometh, is here meant, him who lives in the spirit of holiness, who, through grace, conquers everyevil temper, and publicly confesses the name of Jesus Christbefore his enemies to the end, and even unto martyrdom, if called thereunto. The word which we render to give, implies, throughout this book, a power granted to act or do something very remarkable, which depended not before upon, and was not in the power of the receiver. The phrase Ξυλον ζωης, the word, or tree of life, is a Hebraism, to signify animmortal tree,and symbolically, immortality itself. So wisdom is said to be a tree of life,Pro 3:18 that is, bringing to man long life and immortality; and Pro 11:30 the fruit of the righteous is said to be a tree of life; that is, "Immortality is the reward or effect of his following wisdom." See ch. Rev 22:2.
Rev 2:8. Unto the angel of the church in Smyrna- Smyrna was the nearest city to Ephesus, and for that reason probably was addressed in the second place. The town now remaining is situated on lower ground than the ancient city, and lies about 45 miles north of Ephesus. It is calledby the Turks Esmir, and is celebrated, not so much for the splendour and pomp of the buildings, as for the number, wealth, and commerce of the inhabitants. The Turks have herein fifteen mosques, and the Jews several synagogues. Among these enemies of the Christians, the Christian religion exists, though in a small degree. Smyrna still retains the dignity of a metropolis. Frequent plagues and earthquakes are the great calamities of the place; but the Christians are here more considerable, and in better condition, than in any other of the seven churches. As our Saviour was about to foretel of the angel's sufferings and death, he here gives himself that title which shews that he also suffered, and died, and rose again; as if he should say, "Thou and others are like to suffer for my name's sake; but have a good courage; for in my death and resurrection I have given you an earnest of a glorious resurrection, to crown your sufferings and death."
Rev 2:9. And poverty (but thou art rich); &c.- "I know the humble opinion thou hast of thyself, and thy poverty in temporal respects; but thou art rich in grace, and in all its genuine effects, and art daily laying up for thyself an increasing treasure in heaven." With respect to the next clause, we may observe, that it is folly and hypocrisy for any one now to call himself a Jew, if he mean by that to signify that he is one of the chosen people of God, and a true worshipper; seeing that real Christians are now that people, the true and spiritual Israel, and consequently the only people who have a right to the written promises of God, and the privileges of the true worshippers in the visible church. The blasphemy, therefore, of these pretended Jews consisted in this, that they lied against God, by pretending to worship him truly: for his will being now to be worshipped through and with his Son, to worship him wilfully otherwise, is to worship him in vain,-to be guilty of a lie against God. It appears from the history of those times, that the Jews were then great enemies to the Christians; and in Smyrna more particularly, perhaps, than any where else, at least in any of these churches. It should seem therefore by this, that Polycarp, who is generally thought to be the bishop here addressed, and his flock, did already, and would hereafter, meet with great vexation from these men. If they were as vexatious and malicious at this time as they were at that of his martyrdom, they were the most bitter and cruel enemies he ever had; incensing the Heathens against him, and shewing themselves the most forward persecutors. The epistle of his church, which gives an account of his martyrdom, takes notice of it; for we read, that "the Jews especially, as is their custom, shewed their forwardness in contributing to it." We may just observe further, that the Jews of those times, being, if not the tormentors, yet the principal accusers of the Christians before the Pagans, did thus the work of Satan, who, according to his name, is the accuser of the brethren. In this sense they were of the synagogue, or secret council of Satan.
Rev 2:10. Fear none of those things, &c.- This chiefly concerns Polycarp, the angel, who is here comforted, and foretold of his future sufferings; but it does not exclude the rest of his flock, who are comprised under the shepherd. His constancy in martyrdom proves that he followed this advice. The next clause concerns chiefly the members of his church; and the event was suitable: for many of them were cast into prison, tormented, exhibited upon the theatre, and thrown to the lions; and the persecution ceased not till Polycarp had, by his death, put an end to it; "who, by his martyrdom, stopped the persecution, putting, as it were, a seal over it," as they express it in the account of his martyrdom. The ten days signify ten years, according to the usual stile of prophecy; and the greater persecution which the Christian church ever endured, was that under Diocletian, which lasted ten years, and grievously afflicted all the Asiatic, and indeed all the eastern churches. This character can apply to none of the other general persecutions; for none of them lasted so long as ten years. As the commendatory and reproving parts of these epistles exhibit the present state of the churches, so the promissory and threatening parts foretel something of their future condition; and in this sense, and no other, can these epistles be said to be prophetical. It is added, Be thou faithful unto death, &c. Faithful here signifies brave, constant, and patient: our religion being a warfare, words from war are used to express what concerns it. See 2Ti 4:7. Polycarp fully answered their expectation, when, being solicited to apostatize, he said thus: "Eighty-six years have I served him, and he never wronged me: how then can I blaspheme my King, who hath saved me?" Therefore, as soon as he entered the stadium, there came a voice to comfort him, saying, "Be strong, O Polycarp, and shew thyself a man." That the primitive martyrs had miraculous comfortsand assistances of the Holy Ghost, is fully proved by Mr. Dodwell, Cyprian, Dissert. 12: sect. 42. The crown, as a symbol of reward and encouragement for constancy, is suitable to the notion of martyrdom, as a fight or combat for victory. It implies likewise, that this reward shall partly consist of power and dominion over others; therefore these martyr conquerors are to reign with Christ, ch. Rev 20:4.
Rev 2:11. Shall not be hurt of the second death.- This is in pursuance of the title, Rev 2:8. For Christ having power over death and hell, and having raised himself, he has of course power to raise the martyrs: and then it is plain that the second death shall have no power over them. Memorable to this purpose is the saying of an ancient emir, in the times of the last crusade, who, asking of certain captive Christians, by his interpreters, whether they believed in Jesus Christ? and the captives replying that they did so believe, "Then," said the emir, "take comfort; for since he died for you, and was able to rise again, he is also well able to save you."
Rev 2:12. To the angel of the church in Pergamos- Pergamos, formerly the metropolis of the Hellespontic Mysia, and the seat of the Attalick kings, is, by the Turks, with some little variation, still called Bergamo, and has its situation about 64 miles to the north of Smyrna. Here are good buildings, but more ruins: The place is almost wholly occupied by the Turks, very few families of Christians being left, whose state is very deplorable. Here is only one church remaining, dedicated to St. Theodorus: and that the name of Christ is not wholly lost and forgotten in Pergamos, is owing to the care of the metropolitan of Smyrna, who continually sends a minister to perform the sacred offices. The cathedral church of St. John is buried in its own ruins, its angel or bishop removed, and its fair pillars adorn the graves of its destroyers, the Turks, who are estimated to be two or three thousand souls in number. Its other fine church, called Santa Sophia, is turned into a mosque, and daily profaned with the blasphemies of Mahomet. There are not, in the whole town, above a dozen or fifteen families of Christians, who till the ground to gain their bread, and live in the most abject and sordid service. There is the less reason to wonder at the wretched condition of this church, when we consider that it was the very throne of Satan, Rev 2:13 that they ran greedily after the error of Balaam, Rev 2:14 and that they held the impure doctrine of the Nicolaitans. It was denounced to them to repent, or else Christ would come unto them quickly, and fight against them, Rev 2:16 as the event proves that he has done.
Rev 2:13. Even where Satan's seat is:- Satan's throne; the place where he has great power. It is probable, that the Heathens were there particularly furious against the Christians. Now, where there are persecutions, there Satan dwelleth and reigneth. See ch. Rev 12:10. The church of Pergamos, to incite them to future fidelity and a holy conduct, is here commended for things which they had done; for having courageouslymaintained their faith in the time of persecution, which is here pointed at by a particular instance; namely, when Antipas suffered martyrdom. It is likely that many of that church suffered then, andthat Antipas their bishop, by his death, put an end to the persecution, as Polycarp did afterwards.
Rev 2:14. The doctrine of Balaam,- As Balaam has the same signification in Hebrew which Nicolas has in Greek, and both signify "conquerors of the people," (which name might probably have been given to Balaam, on account of the influence which he had in the place where he lived;) it seems most likely that the peculiar doctrines of Balaam and of the Nicolaitans were the same; or the latter might be more strenuous in justifying and propagating their doctrine, and acting upon it. As if he said, "Balaam taught Balak to lay a stumbling-block before the children of Israel, and thou hast also those who hold the doctrine of the Balaamites." See Num 31:15-16. Jude, Rev 2:11.
Rev 2:16. Will fight against them- He does not say that he will fight against the church, but the Nicolaitans; therefore repent, that is, "Be wise, and separate yourselves from those seducers, or else you shall be involved in their damnation, as Balaam was in the destruction of the Midianites." In the last phrase, with the sword of my mouth, the metaphor or allegory is still carried on, and the symbols suit the title of our Saviour in the beginning of the epistle, Rev 2:12 and further allude to the sword whereby the angel of God would have hindered Balaam in his intended journe
Rev 2:17. Will I give to eat of the hidden manna,- Hereby the reward of him that conquers in the combat for Christ is described. As Balaam went on in his error through the greediness of gain, so here Christ promises, by way of antidote, the true riches to him, who shall, in the strength of grace, resist and conquer all internal and external temptations to idolatry and vice, notwithstanding the counsel of these Balaamites. According to the notion of the ancients, and especially the Hebrews, temporal riches consist in meats and drink, in having plenty of the fruits of the earth, and much cattle, with all things necessary and convenient to human life. The hidden manna is the unknown meat; the riches well preserved in heaven. It is incorruptible food, the treasure not subject to theft or decay; and that is immortal life, not to be taken away by any means, when once bestowed upon the faithful saint; the necessary sustenance of life being here put for the life itself. As therefore David, upon the undertaking the combat with Goliath, had riches promised him, and accordingly ate at the king's table; so Christ promises to his champion heavenly riches; and the accomplishment of these promises is set forth in ch. Rev 22:1-2, &c. It is called hidden manna: now, of the manna that fell, some was designed for common use, and some was laid up in the ark as a memorial. That which was common was corruptible, and they who ate thereof died, even though it were bread that came down from heaven; see Joh 6:32.; but that which was laid up and hidden in the ark, remained miraculouslyto future generations. It is God alone who keeps, and consequently gives the true bread from heaven; and that is such manna as was hidden in the ark, incorruptible food, whereof they who perseveringly partake shall never hunger, but shall be immortal. This hidden manna is therefore the symbol of immortality; but an immortality consisting of such a life, and means to preserve it, as are wonderful and transcendant, beyond our present imagination. See ch. Rev 19:12. The next expression makes up an hendyades, that is, two phrases joined by a conjunction to express one thing, as thus, I will give him a new name, written upon a white stone; for the stone is only given for the sake of the new name written upon it. A white stone is either the same, or at least equivalent to tables of stone, upon which the decalogue is said to have been written. Stone, and that too whitened, was the first and most ancient matter used to write upon. See Deu 27:2-3. A new name signifies the same thing as freedom, and a change of condition. New names were given upon change of condition. Abram and Sarai received new names from God; our Saviour changed Simon's name for Peter, and Christians take a new name at baptism. The expressions, according to our stile and notions, amount to this, "I will give him a new diploma, or character, to enfranchise him, and thereby grant him new privileges, change his condition, and make him immortal. He shall attain to that immoral life, whose glories and felicities no man can fully conceive, and none shall fully conceive but those who enjoy it;" for so much is implied in the expression immediately following. It is here to be observed further, that our Saviour's joining the manna to the new name, that is, riches, or maintenance, to liberty, is according to the principles of the Mosaical law, by which no servant was to be set at liberty without some liberal provision, to set him up at first for himself: so that the master was not only to give him liberty, but also some goods or maintenance;-manna, with his new name. What we have given above, appears to be a rational interpretation of the difficult passage before us: there have been several others offered, and the reader may think it an omission if we do not mention that of Dr. Ward, in whose opinion (Dissert. 59.) this expression of a white stone, &c. alludes to an ancient custom among the Romans, bywhich theycultivated and preserved a lasting friendship between particular persons or families. The method of doing this was usually by a small piece of bone or ivory, and sometimes of stone, shaped in the form of an oblong square, which they called a tessera. This they divided lengthwise, into two equal parts, upon each of which one of the parties wrote his name, and interchanged it with the other. And by producing this when they travelled, it gave a mutual claim, to the contracting parties and their descendants, of reception and kind treatment at each other's houses; for which reason it was called the hospitable tessera. Hence came the proverbial expression of breaking the hospitable tessera, which was applied to those who violated their engagements. But our translators, by rendering it a white stone, seem to have confounded it with the calculus, or small globular stone, which was made use of in balloting, and on other occasions. The original words do not specify the manner or form, but only the use of it, as the Greek glossaries abundantly prove. By this allusion, therefore, the promise made to the church of Pergamos seems to be to this purpose, That the faithful among them should hereafter be acknowledged by Christ, and received into a state of perpetual favour and friendship; and to this sense the following words very well agree, which describe this stone, or tessera, as having in it a new name written, which no man knoweth, saving he that receiveth it. For, as the name in the Roman tessera was not that of the person who wrote it, but of his friend who possessed it; so it was known only to the possessor, who, doubtless, kept it both privately, and with great care, that no other person might enjoy the benefitof it, which was designed only for himself and his family.
Rev 2:18. Church in Thyatira- Thyatira was situated at a distance of about 48 miles to the south-east of Pergamos. See Act 16:14. At present the city is called by the Turks Akhisar, or "The white castle," from the great quantities of white marble there. Only one ancient edifice is left standing; the rest, even the churches, are so destroyed, that no vestiges of them are to be found. The principal inhabitants are Turks, who have here eight mosques, while not so much as one Christian church is still remaining. So terribly have the divine judgments been poured upon this church for its abominations!
Rev 2:19. I know thy works, &c.- "I know and approve thy works of piety, which are many, and which, I am well apprised, are the effects of ardent love to me; and I am well-acquainted with the service thou art performing for my cause and interest, and with thy faith and thy patience; and that, with respect to thy works, the last are more, greater, and better than the first. Very far art thou from that declining state of religion, of which I have had reason elsewhere to complain."
Rev 2:20. Because thou sufferest that woman Jezebel,- Because thou sufferest thy wife Jezebel, is the Complutensian reading, which is more allusive to the symbol drawn from the history of Ahab, whose wife seduced him, than the common reading. Ahab is condemned above all other kings of Israel for doing ill, or, as it is said, for selling himself to do evil: he made himself a slave to this purpose, by suffering his wife Jezebel to do infinite mischief in introducing idolatry. By which it is plain, that the fault of the angel of this church was,that although he did his duty in all other respects, and rather increased in faith and diligence, yet he had suffered some to creep into the church, into his bosom, and there to sow the tares of the pernicious doctrine of the Gnostics, who arehere represented by the symbol of Jezebel, with the college of false prophets about her, whom she maintained to introduce idolatry in Israel, and corrupt the doctrine of God's laws by little and little: and whereas the former kings of Israel had chiefly been guilty of schism, she caused her husband and thewhole nation to fall into idolatry insensibly. It has been thought by many learned writers, that there was in this church some great and powerful woman, who, having been corrupted herself, (as it was the practice of the Gnostics to insinuate themselves into the favour of women,) did afterwards harbour and encourage those false prophets, whereby they had opportunities to seduce the faithful, which the governor of this church did not endeavour to hinder as he ought. She called herself a prophetess; and it is well known that the Gnostics, from their very first appearing, using arts and sorceries, found means to give potions to seduce women, and thereby throw them into fits like prophetic extasies; in which, being prepossessed with fancies and enthusiastic doctrines, they delivered strange conceits to deceive both themselves and others. The committing fornication, and eating things sacrificed to idols, went together; for in Canaan, the remnant of the idolatrous nations, deprived of their laws, erected tippling-houses; hence the harlots frequented such houses, and worshipping still their gods secretly, sacrificed to them, and then invited the Israelites to eat and drink with them, and to commit iniquity. See Pro 7:6; Pro 7:27. Thus they communicated in idolatry. See chap. Rev 12:8.
Rev 2:21. And I gave her space- And I gave her time. This alludes to the history of Jezebel. God first sent Elijah to Ahab to pronounce a severe judgment upon him; upon which Ahab shewed tokens of repentance, and so God put off his punishment. By these means the like punishment pronounced against Jezebel was also put off. Thus God gave her time to repent, which she did not; but, instead of that, seduced her sons to the same sins. See 1Ki 21:23-29. According to the Mosaical law, the punishment of idolatrous seducers was not to be delayed at all; but God sometimes shewed mercy; and now much more under the Christian dispensation, though that mercy often produces the contrary effects, as in this Jezebel. See Ecc 8:1
Rev 2:22. Behold, I will cast her into a bed,- This again alludes to the same history. Ahaziah, son of Ahab and Jezebel, by his mother's ill instruction and example, followed her ways; and God punished him, by making him, or permitting him to fall down, as is supposed, from the top of the terrace over his house, and so to be bed-ridden for a long time under great anguish, designing thereby to give him time to repent; but when, instead of that, he sent to consult Baalzebub, 2Ki 1:2-3. Elijah was sent to pronounce a final doom against his impenitence. Thus the son of Jezebel, who had committed idolatry with, and by her advice, was long cast into the bed of affliction, and, not repenting, died; and Jehoram his brother succeeded him. All this while Jezebel had time and warning enough to repent; and though she could not prevail with Jehoram to continue in the idolatrous worship of Baal, yet she persisted in her own way, notwithstanding God's warning. The sacred writer, therefore, here threatens the Gnostic Jezebel to make that wherein she delighteth, as adulterers in the bed of lust, to be the very place, occasion, and instrument of her greatest torment. So in Isaiah, the bed is made a symbol of tribulation, and anguish of body and mind. See Isa 28:20. Job 38:19.
Rev 2:23. And I will kill her children with death;- That is, "I will certainly destroy her offspring and memory, and thereby ruin her designs." Jezebel's two sons, being both kings, were both slain; and, after that, all the seventy sons of Ahab, 2Ki 10:1 in all which the hand of God was very visible. In the same manner God predicts here the destruction of the heretics and heretics referred to. See Rev 2:16. It should seem by the expression, I am he which searcheth the reins and hearts, that these heretics lurked about, and sowed their pernicious doctrines secretly. But our Saviour tells themthat it was in vain; for he had power to bring their deeds to light, having that divine power of searching into the wills and affections of men; and hereby he would shew both them and us, that he is, according to his title, The Son of God, and hath such eyes to pry into their actions, that, like a fire, they will search into every thing, and burn up the chaff which cannot stand his trial: so that the depths of Satan, mentioned in the next verse, to which this alludes, (Christ assuming here this title on purpose,) shall avail nothing to those who think, by their secret craft, to undermine the Christian religion. He will not only bring to light, but baffle all their evil intentions. See ch. Rev 17:9.
Rev 2:24. I will put upon you none other burden.- This is a commendation of the sound part of the church, that there is no new exhortation or charge to be given them; no new advice, but to persevere as usual. See Rom 15:14-15. The expression of burden is taken from the history of Ahab, 2Ki 9:25. The Lord laid this burden on him: a word often used by the prophets to signify a prophecy threatening heavy things to be suffered. See on Isa 13:1 and Num 4:19.
Rev 2:25. Till I come.- That is, either in judgment upon these corrupters, or at the great consummation of all things. See the next verse.
Rev 2:26. Will I give power over the nations:- This is suitable to the title of the Lord Jesus in the beginning of this Epistle, where he calls himself the Son of God, which implies the possession of regal and universal power; and that the Jews so understood it, is plain from Joh 1:49 which passage, as well as our Saviour's promise here, plainly allude to the second Psalm. Wherefore our Saviour, after this promise, shews that it is in the same manner that he will give power, as he received it of his Father; who, by declaring him his Son, declared him his Heir in universal power and dominion. How he means that this promise shall be accomplished, is fully shewn, chap. Rev 20:4 and Rev 21:7.
Rev 2:27. And he shall rule them with a rod of iron;- "Obtain an absolute dominion over them, either by conversion, or else by destruction." See Psa 2:9. Lam 4:2.
Rev 2:28. And I will give him the morning star.- This is one of Christ's titles, ch. Rev 22:16 which he takes upon him, to signify that he is the first Prince of the resurrection; and so this is as much as if he had said, "I will give him power to be the morning-star, even as I am myself." A star, in the symbolical language, signifies a king, prince, or ruler. But our adorable Saviour is both a Star and a Sun. See Mal 4:2. We maymark the opposition between the threatening to the idolatrous Jezebel, and the reward promised to the saints. She was the first destroyed and extirpated out of memoryfor her sin. The martyrs and faithful confessors shall bethe first glorified and rewarded for their constancy in the faith. Again, we may observe the gradual increase of this reward; first, to have power over the nations,-to conquer; then, to rule them; next, to subdue all opposition, and destroy all enemies; and, lastly, to rule and reign, quietly, even before the rest of the saints.
Inferences.-Let the ministers of Christ rejoice, that they are as stars in the right-hand of their Redeemer. "Support them, O Lord, by thy almighty power, and guide all their motions by thine infinite wisdom." Let all the churches of Christ remember, that he walks in the midst of the golden candlesticks; may they be pure gold; may their lamps shine with unsullied lustre, that their Father may be glorified, and their Saviour delighted with the survey.
He sees our labour, our patience, our fidelity, and our zeal. May he see that we cannot bear those who would corrupt our religion, without exerting ourselves to silence their false pretensions, and to guard the churches, to which we are related, especially from the venom they might diffuse over them! In all these respects, may we daily approve ourselves to him in a more perfect manner! But, alas! does he not perceive in many of us, what he complained so early of in the church of Ephesus; that we have lost our first love, and that much of that zeal with which we set out in religion, is declined? If so, let us take the alarm; for dreadful indeed would it be, to have our candlestick removed out of its place; to have the gospel and all its privileges taken away from us. To prevent this awful judgment, let us recollect from whence we are fallen; if we are indeed in a backsliding and declining state; and humbly and heartily repent, and vigorously exert ourselves against the enemies of our salvation; that overcoming the difficulties of this howling wilderness, we may be received to the enjoyments of the heavenly country; and when we can no longer share in the bounties of Providence in this inferior state, be feasted with the fruit of the tree of life, which is in the midst of the paradise of God.
Again, let us direct our eyes to that glorious person, who is the First and the Last; and who, though it may appear incompatible with that divine title, was once dead, and is alive again; and since he is awfully represented as with a sharp sword going out of his mouth, let us be greatly concerned, that we do not incur his displeasure by our irregular conduct, lest he smite, or even destroy us. Let us observe and imitate what he commends in some of the churches whom he addresses; their humility in being sensible of their poverty, when enriched by his grace; their patience, their diligence, and the resolution with which they retained the honour of his name, notwithstanding the throne of Satan was in the midst of them, and the rage of persecution had destroyed Antipas before their eyes; that blessed, that triumphant hero, whose fidelity and constancy his divine Saviour commemorates with approbation, and even with satisfaction and pleasure. Who would not be ambitious of dying in the same manner, were it ever so severe and terrible, to be thus honoured and celebrated by our Lord Jesus Christ, or any of his faithful apostles? Let us not be terrified at the apprehension of what we may suffer from the malice of Satan, and by his instruments, even though not merely imprisonment, but death itself, were to await us. It is only for a limited time that he can occasion tribulation to any of the faithful people of God; and our blessed Lord will never be unmindful of that gracious promise, Be thou faithful unto death, and I will give thee a crown of life. O! let us by faith survey that innumerable company, who, though they have fallen by the stroke of the first death, have been, and shall for ever be, unhurt by the second,-that blessed society who are encircled with immortal crowns, which their triumphant Leader, whom they followed with such undaunted fortitude, has bestowed upon them; who, though they partake no longer of the bread that perisheth, nor are feasted with earthly viands, are yet eating of the hidden manna; who have received the white stone, in token of their absolution; and while the names and memory of many of them have sunk into oblivion, and the honours attending others are of little consequence, they are known in the heavenly regions by a new name, conferred as a mark of favour and distinction by the King of kings and Lord of lords. We are drawing on to the completion of that blessed hope. And that we may not be disappointed, may we, by divine grace, be preserved from the artifices of those who call themselves the people of God, while they are indeed of the synagogue of Satan, and from whatever, like the doctrine of Balaam, would ensnare our consciences, and defile our souls!
REFLECTIONS.-1st, The first epistle is directed to the angel of the church of Ephesus. We have,
1. The preface, informing us who dictated what the apostle wrote, even that glorious Personage that holdeth the seven stars in his right hand, and who walketh in the midst of the seven golden candlesticks. Note; The Lord Jesus is he who makes his ministers bright stars: he gives them purity of doctrine and holiness of life, and enables them to shine to his own glory. May we each be upheld by his almighty arms, and be fed with oil from the living source, shining brighter and stronger till we come to the eternal temple above.
2. The contents.
[1.] The epistle contains matter of great commendation. I know and approve thy works, and thy labour, as a minister of zeal, and the works of the church in general, as exemplary; and thy patience under persecutions; and how thou canst not bear them which are evil, abhorring their principles and practices, and removing them from communion with you: and thou hast tried them which say they are apostles, and are not; and hast found them liars, detecting their impostures, and demonstrating the falsehood of their pretended commission from Christ: and hast borne many conflicts, and hast patience, and for my name's sake hast laboured with fidelity, and hast not fainted. Note; They who are put in trust with the ministry, may expect many trials. They have need of peculiar faith and patience, that they may persevere in their labours, and not faint.
[2.] We have a needful rebuke and admonition. Nevertheless, I have somewhat against thee, because thou hast left thy first love, and grown colder of late in affection to me and my ways. And such a backsliding in heart the Lord Jesus observes, and cannot but be highly displeased with. 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. Note; (1.) They who are fallen, should remember how much they have lost, and with grief and shame consider their ways, conscious of their danger of eternal loss. (2.) They who truly repent, will return to their first works, and then they will return again to a sense of the divine grace and love. (3.) The churches that neglect Christ's admonitions, may expect to be visited with his judgments.
[3.] A word of encouragement is added. But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate; their idolatrous, vicious, and impure principles and practices. Note; True Christians will maintain a holy hatred to all the ways of sin.
3. The conclusion. Where we have, (1.) A solemn call to attention. He that hath an ear, let him hear what the Spirit saith unto the churches. Note; The scriptures are of general use for all ages; and what was written of old, was written for our instruction, as well as for those to whom it was more immediately addressed. (2.) A gracious promise. To him that overcometh, and perseveres unto the end, manfully fighting under my banners against sin, Satan, and the world, will I give to eat of the tree of life, which is in the midst of the paradise of God; admitting him to all the blessings and happiness of the celestial paradise, infinitely surpassing that from which Adam for his transgression was rejected. Note; In Christ Jesus, and by his grace, we may be advanced to much higher glories than even man in innocence enjoyed.
2nd, The form of the second epistle is similar. We have,
1. The preface, to the church of Smyrna. These things saith the First and the Last, the Creator and Judge of all, the Origin and End of all things; who was dead, and is alive, who was delivered for our offences to make the one great atonement, and is raised again for our justification.
2. The contents. (1.) Their commendation. I know thy works, and tribulation, how zealously thou hast laboured, and how much thou hast suffered; and thy poverty (but thou art rich); for whatever the faithful lose for Christ, and the gospel's sake, shall procure them much more substantial treasures in a better world. And I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan, who, while they pretended a peculiar covenant-title to God's favour, were, in fact, Satan's emissaries, and the bitter enemies of the spiritual Israel. (2.) Warning is given them of approaching trials. Fear none of those things which thou shalt suffer, so as to be terrified from the path of duty: behold, the devil, by cruel persecutors his instruments, shall cast some of you into prison, that ye may be tried, and your faith and constancy proved in the furnace of affliction; and ye shall have tribulation ten days,-that is, for so many years. (See the Annotations.) Note; God's people need not fear the malice of their most envenomed persecutors. If he be for them, no matter who may be against them. (3.) An encouraging promise is added. Be thou faithful unto death, and I will give thee a crown of life; and then, though it be won by martyrdom, our gain will be unspeakably great.
3. The conclusion. He that hath an ear, let him hear what the Spirit saith unto the churches; what encouragements there are to fidelity, and how watchful God is over his believing people: He that overcometh in the holy warfare, and is finally victorious over his spiritual foes, shall not be hurt of the second death, has nothing to fear, has every thing to hope for in eternity.
3rdly, We have in the third epistle, as before,
1. The preface, to the angel of the church of Pergamos. These things saith he which hath the sharp sword with two edges; the sword of his word and his providences, to defend the faithful, and cut off all enemies and apostates.
2. The contents. (1.) Notice is taken of their perilous situation. I know thy works, and behold with satisfaction whatever is excellent among you; and where thou dwellest, even where Satan's seat is, environed with enemies: and thou holdest fast my name, and hast not denied my faith, amid the fire of hottest persecution, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth, and manifests his bloody rage against my loyal subjects. Note; Steady fidelity in perilous days, is doubly commendable. (2.) A reproof is given them for what was amiss. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. Some such seducing teachers were among them, who inculcated the lawfulness of eating idol-sacrifices, and of fornication. So hast thou also them that held the doctrine of the Nicolaitans, which thing I hate; and countenance their impure and abominable practices. Note; God hates all impurity; and they who make light of fornication, will feel the heavy wrath of an offended God, which it provokes. (3.) They are warned to repent. Repent; or else I will come unto thee quickly in judgment, and will fight against them with the sword of my mouth: and no sword is so fatal to the body as the denunciations of his wrath are to the guilty soul. Note; By speedy repentance alone we can prevent the threatened judgments. And not only must we cleanse our hearts from the love of sin, but separate ourselves from all communion with scandalous offenders, lest we become by connivance partakers of their guilt and ruin.
3. The conclusion. He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh, faithful in the arduous conflict, will I give to eat of the hidden manna, feeding him with the abundant grace and consolations of my Spirit and my gospel in this world, and in the world to come with the joys of heaven: and will give him a white stone, absolving him from all his iniquities; and in the stone a new name written, the name of a child of God and heir of glory, which no man knoweth saving he that receiveth it.
4thly, The fourth epistle is directed to the angel of the church of Thyatira.
1. The preface describes the Son of God, who dictates to the sacred penman. These things saith the Son of God, who hath his eyes like unto a flame of fire, infinite in wisdom and knowledge, discerning the secrets of all hearts; and his feet are like fine brass, almighty to support his faithful people amidst every danger, and to tread his enemies and theirs into the dust.
2. We have the contents. [1.] They are highly commended. I know thy works, and am pleased with them; and thy charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first; that in all divine graces and good conversation thou art increasing with the increase of God, growing more exemplary and eminent. Note; It is well for us when he who knoweth our hearts, bears witness that our last works are more than the first. [2.] They are reproved for what was blameable among them. Notwithstanding, I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess (probably some woman of eminence among them, who pretended to inspiration, and had her abetters, and followers,) to teach, and to seduce my servants to commit fornication, and to eat things sacrificed unto idols, perverting their souls, and leading them to corporal and spiritual idolatries and impurities. And I gave her space to repent of her fornication, and she repented not; therefore behold swift vengeance shall overtake her and her adherents: I will cast her into a bed of languishing and misery, and them that commit adultery with her into great tribulation; the partakers of her sins shall partake of her plagues, except they repent of their deeds, and prevent the threatened judgments: and I will kill her children with death, as surely as the sons of Ahab perished by the sword of Jehu: and all the churches shall know that I am he which searcheth the reins and hearts, and can discover every hidden principle and secret of the soul, distinguishing the hypocrite from the faithful; and I will give unto every one of you according to your works. Note; (1.) They who abuse the patience of God, and harden themselves in sin, instead of repenting of their iniquities, will bring aggravated guilt and ruin upon their souls. (2.) God's omniscience cannot be deceived, nor his justice eluded; the faithless professor will be detected and sentenced at his impartial tribunal. [3.] He encourages the faithful among them. But unto you I say, and unto the rest in Thyatira, As many as have not this doctrine, and which have not known the depths of Satan, abhorring all such impure principles and practices, which impostors influenced by deep Satanical subtilty, seek to inculcate, I will put upon you none other burden, nor add any farther injunctions or restraints than those revealed in my word. But that which have already, the doctrines and precepts of the gospel which you have embraced, hold fast till I come, to take you to my eternal rest, and deliver you from all your temptations for ever. Note; (1.) The Lord knows how to separate between the precious and the vile, and will secure his faithful people amidst all the arts of deceivers. (2.) They who would meet Christ with comfort at his coming, must hold fast his truth in principle and practice, and never be moved away from the hope of the gospel.
3. The conclusion. And he that overcometh and keepeth my works unto the end, patiently and faithfully persevering in the profession and practice of the gospel, to him will I give power over the nations, when he shall sit with me on my throne at the great day; and he shall rule them with a rod of iron, breaking in pieces all the wicked of the earth; as the vessels of a potter shall they be broken to shivers; even as I received, in my office-capacity, a kingdom of my Father: he shall share my glory, and reign with me for ever; and I will give him the morning-star, so that he shall shine bright in the eternal glory as the stars for ever and ever. He that hath an ear, let him hear what the Spirit saith unto the churches. Lord, open thou mine ears, and make me earnestly take heed to the things that are spoken!
