Revelation 2
NASB (UPDATED) TEXT: Rev 2:1 1"To the angel of the church in Ephesus write: The One who holds the seven stars in His right hand, the One who walks among the seven golden lampstands, says this:
Rev 2:1 "the angel" The Hebrew and Greek term for angel can mean messenger. It could refer to
1. the pastor (cf. Mal 2:7 )
2. the angel of the church (cf. Daniel 1:0 )
3. the unique spirit or character of the individual congregations
This same phrase introduces every letter (cf. Rev 2:1 ; Rev 2:8 ; Rev 2:12 ; Rev 2:18 ; Rev 3:1 ; Rev 3:14 ).
▣ "church" This Greek compound term ekklesia is a combination of two Greek terms, "out of" and "to call." It was used in the Septuagint to translate the Hebrew term, qahal, or "assembly of Israel." The early Christians used it to designate themselves because
1. they saw themselves as the people of God, like Israel
2. they saw themselves as divinely called by God both for salvation and ministry
See Special Topic at Rev 1:4 .
▣ "The One who holds the seven stars" This is a description of Jesus taken from Rev 1:16 . These seven stars referred to the churches (cf. Rev 1:20 ). The term "holds" (present active participle) speaks of a firm, sure grasp (cf. Joh 10:28 ). Nothing and no one could separate these churches from Jesus (cf. Rom 8:31-39 ) except their own refusal to repent and follow Him! Only unbelief can separate.
▣ "in His right hand" This is an anthropomorphic (speaking of God in physical terms) metaphor for power and authority (cf. Rev 1:16-17 ; Rev 1:20 ; Rev 2:1 ; Rev 5:1 ; Rev 5:7 ).
▣ "walking among" This anthropomorphic metaphor is used in Gen 3:8 as a symbol of God's presence with mankind (cf. Lev 26:12 ).
SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (anthropomorphic language) <http://www.freebiblecommentary.org/special_topics/god_described_as_human.html>
▣ "the golden lampstands" This does not refer to the Menorah of the Tabernacle, but is another symbol for the seven churches (cf. Rev 1:12-13 ).
▣ "says" Jesus' last words to His church are not Mat 28:18-20 or Act 1:7-11 , but Revelation 2-3.
NASB (UPDATED) TEXT: Rev 2:2-7 2I know your deeds and your toil and perseverance, and that you cannot tolerate evil men, and you put to the test those who call themselves apostles, and they are not, and you found them to be false; 3and you have perseverance and have endured for My name's sake, and have not grown weary. 4But I have this against you, that you have left your first love. 5Therefore remember from where you have fallen, and repent and do the deeds you did at first; or else I am coming to you and will remove your lampstand out of its place—unless you repent. 6Yet this you do have, that you hate the deeds of the Nicolaitans, which I also hate. 7"He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God.
Rev 2:2 "I know" The form is a perfect active indicative of oida, but translated as a present. Jesus sees, understands, and cares for His churches. His concern involves both affirmation and discipline (which is a form of parental love). This same phrase is repeated in all seven letters (cf. Rev 2:2 ; Rev 2:4 ; Rev 2:13 ; Rev 2:19 ; Rev 3:1 ; Rev 3:8 ; Rev 3:15 ).
The Old Testament background of this term implies intimate, personal relationship (cf. Gen 4:1 ; Jer 1:5 ).
SPECIAL TOPIC: KNOW (USING MOSTLY DEUTERONOMY AS A PARADIGM) <http://www.freebiblecommentary.org/special_topics/know.html>
▣ "your deeds and your toil" This was an active church, but they had forgotten the priority of fellowship with Christ (cf. Rev 2:4 ). Too many good things had robbed them of the best (cf. Gal 3:1 ).
▣ "perseverance" This term implies a voluntary, active, steadfast endurance. This is a major theme of the book (cf. Rev 1:9 ; Rev 2:2-3 ; Rev 2:19 ; Rev 3:10 ; Rev 13:10 ; Rev 14:12 ).
Perseverance must be balanced with security (cf. Rev 2:7 ; Rev 2:11 ; Rev 2:17 ; Rev 2:26 ; Rev 3:5 ; Rev 3:11-12 ; Rev 3:21 ). Most biblical truths are presented in dialectical, seemingly paradoxical, pairs. Both are equally true, but neither is true alone. Salvation is an initial repentance and faith followed by lifestyle repentance, faith, obedience, service, and steadfastness! See Special Topic below.
SPECIAL TOPIC: PERSEVERANCE <http://www.freebiblecommentary.org/special_topics/perseverance.html>
NASB "evil men"
NKJV "those who are evil"
NRSV "evildoers"
TEV "evil people"
NJB "wicked people"
This is literally kakous (kakos), which is often used of "evil people." The synonym ponçros can be used of evil (neuter) or evil people and ultimately of the evil one (masculine, cf. Mat 5:37 ; Mat 13:38 ; Joh 17:15 ). Context and usage confirm that this text must refer to "bad people" (cf. Rom 2:9 ; Rom 13:4 ) in the church (false teachers) or possibly in the community.
Kakos is used only twice in Revelation, here and Rev 16:2 , where it is used to describe the results of the "bowls of the wrath of God" (i.e., sores).
▣ "you put to the test" This Greek term (peirazô) meant to test with either good or bad (majority) intentions (cf. Rev 2:2 ; Rev 2:10 ; Rev 3:10 ). The related term (peirasmos) had the connotation of testing with the view toward destruction. The balance is found in 1Jn 4:1 where believers are to test (dokimazô) with a view toward approval those who claim to speak for God. The call for believers to examine those who claim to speak for God is found in both Testaments (cf. Deu 13:1-5 ; Deu 18:22 ; Mat 7:15-23 ; 1Jn 4:1-6 ).
There is tension in the NT related to believers critically judging each other (cf. Mat 7:1-5 ). However, Christians are called to evaluate each other for leadership roles (cf. Mat 7:5-6 ; Mat 7:15 ; 1Co 5:1-12 ; 1 Timothy 3; 1Jn 4:1-6 ). Attitude and motive are the keys to proper evaluation (cf. Gal 6:1 ; Rom 2:1-11 ; Rom 14:1-23 ; Jas 4:11-12 ).
SPECIAL TOPIC: GREEK TERMS FOR "TESTING" AND THEIR CONNOTATIONS <http://www.freebiblecommentary.org/special_topics/greek_terms_testing.html>
▣ "those who call themselves apostles" This use of the term "apostles" does not refer to The Twelve, but to the wider use of the term (cf. Act 14:14 ; Rom 16:7 ; 1Co 15:7 ; Gal 1:19 ; Eph 4:11 ; 1Th 2:6 ). The NT often addresses the subject of false apostles or teachers (cf. Mat 7:15-16 ; Mat 24:24 ; Act 20:29 ; 2Co 11:13-15 ; 1Jn 4:1 and throughout the Pastoral Epistles). This church had correctly identified these false apostles and rejected them.
Rev 2:3 This church was faithful amidst difficult circumstances, even persecutions. They had not denied Christ or grown weary in well-doing (cf. Gal 6:9 ; Heb 12:3 ; Jas 5:7-8 ). See note at Rev 2:7 .
Rev 2:4 NASB, NKJV "you have left your first love"
NRSV "you have abandoned the love you had at first"
TEV "you do not love me now as you did at first"
NJB "you have less love now than formerly"
There have been several theories as to what this meant.
1. TEV and Charles Williams translations assume it means love for Christ.
2. James Moffatt assumed it means love for one another.
3. Hershell Hobbs in his commentary assumed it means love for the lost.
4. J. B. Phillips in his translation combined all of the above.
5. Some think it is related to the problem of second generation believers (cf. Jdg 2:7-10 ).
6. Some see it as a loveless church of cold orthodoxy (cf. 1 Corinthians13).
Rev 2:5 "remember" This is a present active imperative meaning "always keep in mind." Believers are often admonished to remember their previous condition in sin and their new position in the grace and mercies of God through Christ.
▣ "from which you have fallen" This is a perfect active indicative. Leaving their "first love" had become a settled condition of neglect!
▣ "repent and do the deeds you did at first" These are two aorist active imperatives. Notice the church as a whole is called on to make a decisive repentance (cf. 2Ch 7:14 ) and to become active in its love for Christ, for each other, and for the lost.
Repentance is crucial for a faith relationship with God (cf. Mat 3:2 ; Mat 4:17 ; Mar 1:15 ; Mar 6:12 ; Luk 13:3 ; Luk 13:5 ; Act 2:38 ; Act 3:19 ; Act 20:21 ). The Hebrew term meant a change of actions, while in Greek it meant a change of mind. Repentance is a willingness to change from one's self-centered existence to a life informed and directed by God. It calls for a turning from the priority and bondage of the self. Basically it is a new attitude, a new worldview, a new master. Repentance is God's will for every fallen child of Adam, made in His image (cf. Eze 18:21 ; Eze 18:23 ; Eze 18:32 and 2Pe 3:9 ).
The NT passage which best reflects the different Greek terms for repentance is 2Co 7:8-12 .
1. lupç, "grief" or "sorrowing" Rev 2:8 (twice), Rev 2:9 (thrice), Rev 2:10 (twice), Rev 2:11 2. metamelomai, "after care," Rev 2:8 (twice), Rev 2:9 3. metanoeô, "repent," "after mind," Rev 2:9-10 The contrast is between a false repentance (metamelomai, cf. Judas, Mat 27:3 and Esau, Heb 12:16-17 ) and a true repentance (metanoeô, cf. Peter, Joh 21:15-23 ; Mat 26:75 ; Mar 14:72 ; Luk 22:62 ).
True repentance is theologically linked to
1. Jesus' preaching on the conditions of the New Covenant (cf. Mat 4:17 ; Mar 1:15 ; Luk 13:3 ; Luk 13:5 )
2. the Apostolic sermons in Acts (kerygma, cf. Act 3:16 ; Act 3:19 ; Act 20:21 )
3. God's sovereign gift (cf. Act 5:31 ; Act 11:18 and 2Ti 2:25 )
4. perishing (cf. 2Pe 3:9 )
Repentance is not optional!
▣ "or else I am coming to you" This is a common theme in this book; Christ is coming soon (cf. Rev 1:2-3 ; Rev 2:5 ; Rev 2:16 ; Rev 2:25 ; Rev 3:3 ; Rev 3:11 ). In the OT the coming of God could bring blessing or judgment. In this context Christ was coming to discipline His church (cf. 1Pe 4:17 )! Therefore, it has a temporal, as well as eschatological, orientation.
▣ "and will remove your lampstand out of its place" The lampstand symbolizes the entire church. This may have involved the removal of Christ's presence and blessing. The entire congregation was not facing apostasy, but the loss of their effective ministry. This also applies to the churches of Pergamum (cf. Rev 2:16 ); Thyatira (cf. Rev 2:22-23 ); Sardis (cf. Rev 3:3 ); and Laodicea (cf. Rev 3:19 ). It is possible that each of these churches were affected by a Nicolaitan type of false teaching which promoted compromise with pagan culture.
Rev 2:6 "that you hate the deeds of the Nicolaitans" There has been much speculation about who these Nicolaitans were and what they believed. The only biblical source we have is Rev 2:6 ; Rev 2:14-15 . Speculation began early in the Church around A.D. 180 when Irenaeus and Hippolitus supposed that these were the followers of one of "the seven" chosen in Act 6:5 named Nicolas. This is totally unsubstantiated. Irenaeus, in his book, Contra-heresies, 3:11:7, assumed that they were followers of Cyrenian Gnosticism of the second century. Eusebius, in his book, Ecclesiastical History, 3:29:1, said that this particular sect did not last long.
In Rev 2:14-15 , the teachings of Balaam and the teachings of the Nicolaitans are similar. There is a possible etymological connection between their names in Greek; it means "conqueror" and "people" (very similar to the meaning of the name Nicodemus). What is obvious is that both were encouraging believers to participate in pagan worship practices which involved ritual sexual activity. In this sense the Nicolaitans and Balaamites (cf. Num 25:1-9 ; Num 31:16-18 ) are very similar to the teachings of Jezebel (cf. Rev 2:20 ).
Rev 2:7 "He who has an ear, let him hear what the Spirit says to the churches" This admonition is repeated throughout the letters to the seven churches (cf. Rev 2:7 ; Rev 2:11 ; Rev 2:17 ; Rev 2:29 ; Rev 3:6 ; Rev 3:13 ; Rev 3:22 ). It was a phrase that came from the words of Jesus (cf. Mat 11:15 ; Mat 13:9 ; Mat 13:43 ). Spiritual truth must be responded to by mind and hand. This is similar to the Hebrew term shema, "hear so as to do" (cf. Deu 5:1 ; Deu 6:4 ; Deu 9:1 ; Deu 20:3 ; Deu 27:9-10 ).
▣ "churches" See Special Topic at Rev 1:4 .
▣ "To him who overcomes" There is a continuing theological emphasis on the perseverance of believers (cf. Rev 2:7 ; Rev 2:11 ; Rev 2:17 ; Rev 2:25-26 ; Rev 3:4-5 ; Rev 3:11-12 ; Rev 3:21 ). It is the experiential evidence of a true conversion (cf. Mat 24:13 ; Gal 6:9 )! Jonathan Edwards said, "Sure proof of election is that one holds out to the end." W. T. Conner said, "The salvation of a man elected to salvation is from all eternity certain in the mind and purpose of God, yet it is conditioned upon faith, and a faith that perseveres and conquers." See Special Topic at Rev 2:2 .
▣ "I will grant to eat of the tree of life which is in the Paradise of God" This is an allusion to a tree in the Garden of Eden (cf. Gen 2:9 ). As humans began in fellowship with God and with the animals in a garden, so the Bible ends in the same manner (cf. Isa 11:6-9 ; Rev 22:2 ; Rev 22:14 ; Rev 22:19 ).
The term "paradise" was a Persian word for a nobleman's walled garden, which was used in the Septuagint to translate the Garden of Eden (cf. Eze 28:13 ; Eze 31:8 ). It is one of the many references to the Messianic age that is found throughout the letters to the seven churches.
The term "paradise" is used in two senses: (1) in Luk 23:4 it may refer to the righteous part of Sheol/Hades (see Special Topic at Rev 1:8 ). Jesus tells the repentant thief that he would be with Him there that day (Jesus did not return to heaven for 4:0 days, cf. Joh 20:17 ) and (2) in 2Co 12:3 it refers to God's presence, God's heavenly throne room ("the third heaven").
God's purpose for mankind, made in His image and likeness (Gen 1:26-27 ), has always been eternal life. The fall of Genesis 3 and the rest of the Bible document God's commitment to mankind's redemption and eternal fellowship with Him. This fallen world, this gap in full fellowship, was not God's desire, but mankind's shame. God will restore creation for His purposes.
NASB (UPDATED) TEXT Rev 2:8-11 8And to the angel of the church in Smyrna write: The first and the last, who was dead, and has come to life, says this: 9I know your tribulation and your poverty (but you are rich), and the blasphemy by those who say they are Jews and are not, but are a synagogue of Satan. 10Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you will be tested, and you will have tribulation for ten days. Be faithful until death, and I will give you the crown of life. 11He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt by the second death."
Rev 2:8 "The first and the last" This is one of the recurrent titles for Jesus found in Rev 1:17 ; Rev 22:13 . Initially it referred to YHWH (cf. Isa 41:4 ; Isa 44:6 ; Isa 48:12 ). It is synonymous with the phrase "I am the Alpha and Omega" (cf. Rev 1:8 ; Rev 21:6 ; 27:13) and "the beginning and the end" (cf. Rev 21:6 ; Rev 22:13 ). See fuller note at Rev 1:8 .
▣ "who was dead, and has come to life" This may have been a slap at the nature cult of Cybele, the mother goddess. Many of the ancient fertility religions based their worldview on personified cycles of nature, winter death, and spring rebirth. In context this relates theologically to Rev 1:18 ; Rev 5:6 , where Jesus is the lamb that was slain but is now alive. It emphasizes Jesus' once-for-all (not repeated) substitutionary death and resurrection (cf. Heb 7:27 ; Heb 9:12 ; Heb 9:28 ; Heb 10:10 ).
Rev 2:9 "I know your tribulation and your poverty" These are two very strong Greek words. They are significant because the city of Smyrna was very prosperous. The fact that the church was poor seems to imply economic persecution. It is theologically significant that in the book of the Revelation believers suffer "tribulations" from unbelievers and the evil one, but unbelievers suffer "the wrath of God." See full note at Rev 7:14 . Believers are always protected (sealed, see Special Topic at Rev 7:2 ) from divine judgment.
SPECIAL TOPIC: TRIBULATION <http://www.freebiblecommentary.org/special_topics/tribulation.html>
▣ "(but you are rich)" Believers cannot judge their standing in Christ by worldly standards (cf. Mat 6:33 ).
NASB, NKJV "blasphemy"
NRSV, NJB "slander"
TEV "evil things said against you"
This is literally the term "blasphemy," which had an OT connotation of "to revile" and was usually used in connection with verbal attacks on YHWH (cf. Lev 24:13-23 ). Twice in the OT the term "blessed" (barak) is used in the sense of blasphemy (cf. 1Ki 21:10 ; 1Ki 21:13 ). In context these Jewish religionists claim to know God ("bless God"), but they do not (cf. Mat 7:21-23 ).
▣ "who say they are Jews and are not" A very similar phrase is used in Rev 3:9 ; there it is obvious that they are racial Jews who claim to be God's people but really are not (cf. Joh 8:44 ; Rom 2:28-29 ; Gal 3:29 ; Gal 6:16 ). From Acts and Galatians we know that the Jews caused great opposition to the proclamation of the gospel (cf. Act 13:50 ; Act 14:2 ; Act 14:5 ; Act 14:19 ; Act 17:5 ).
Rev 2:13 suggests that this refers to local cults of emperor worship called the Concilia which demanded that Christians call Caesar "Lord" and burn incense to him once a year.
▣ "a synagogue of Satan" John saw the world in sharp contrast, God versus Satan. Satan (see SPECIAL TOPIC: SATAN <http://www.freebiblecommentary.org/special_topics/satan.html> at Rev 12:3 ) is mentioned often in the book (cf. Rev 2:9 ; Rev 2:13 ; Rev 3:9 ; Rev 12:9-10 ; Rev 20:2 ; Rev 20:7 ). He slanders the believers and energizes their persecutors. This conflict or dualism in the spiritual realm characterizes apocalyptic literature. There is a battle for control of the hearts and minds of the children of Adam.
Rev 2:10 "Do not fear" This is a present middle or passive (deponent) imperative with the negative particle which usually meant to stop an act already in process. These churches were afraid. Persecutions were a sign of their salvation and God's blessings (cf. Mat 5:10-12 ).
▣ "the devil is about to cast some of you into prison" Behind evil human leaders lurks a supernatural personal force of evil (cf. Eph 6:10-19 ).
The term Satan is an OT title and description. His God-given task was to provide a rebellious, self-centered alternative to mankind and thereby accuse them when they yielded to temptation (cf. Genesis 3; Job 1-2; Zechiah 3). There is a development of evil in the OT. Satan was created as a servant and progressed into an enemy (cf. An Old Testament Theology by A. B. Davidson p. 300-306).
It is surely an assumption that the highly figurative language of Isaiah 1:4 , which directly refers to the arrogant King of Babylon, and Ezekiel 2:8 , which directly refers to the prideful King of Tyre, ultimately identifies the spiritual pride and fall of Satan. The language of Ezekiel 2:8 is taken from a description of the Garden of Eden. It is difficult to accept a description of a human, historical, pagan king in angelic terms taken from Eden (cf. Genesis 3). However, Ezekiel does the very same thing with the King of Egypt in chapter 3:1 . He is described as a huge tree in the garden of Eden.
All believers long for more information, especially about the origins of God, angels, evil, etc. We must be cautious of turning metaphorical, prophetic description into dogmatic theology. Much modern theology comes from isolated, figurative texts mixed with modern concepts, both theological and literary (Dante and Milton).
In the NT he is called the devil (cf. Rev 12:9 ; Rev 12:12 ; Rev 20:2 ; Rev 20:10 ), which is a composite Greek term meaning "to throw across," "to slander," or "bring accusations against." This again reflects his task of accusing and tempting. These terms are synonymous in the Revelation (cf. Rev 12:9 ; Rev 20:2 ). See SPECIAL TOPIC: PERSONAL EVIL <http://www.freebiblecommentary.org/special_topics/personal_evil.html> at Rev 12:9 .
▣ "that you may be tested" This term is used in two senses: (1) believers are tested so as to show their true faith and grow stronger (cf. Rev 2:10 ; Act 14:27 ; Rom 5:3-4 ; Rom 8:17-19 ; Heb 5:8 ; Jas 1:2-4 ; 1Pe 4:12-19 ) and (2) unbelievers are tested to show their unbelief and deserved judgment (cf. Rev 3:10 ). In Revelation the Christian's trials are called "tribulations" (see Special Topic at Rev 2:9 ), while the unbelievers are subjected to "the wrath of God."
There were two Greek terms translated "test," "try," or "tempt." One had the connotation of "to test with a view toward destruction" (peirasmos, peirasmo). The other terms (dokimos, dokimazo) were used with the connotation of "to test with a view toward approval." Satan tempts to destroy; God tests to strengthen (cf. 1Th 2:4 ; 1Pe 1:7 ; Gen 22:1 ; Exo 16:4 ; Exo 20:20 ; Deu 8:2 ; Deu 8:16 ; Deu 13:3 ; Jdg 2:22 ; 2Ch 32:31 ). See Special Topic at Rev 2:2 .
▣ "ten days" There has been much speculation about the phrase "ten days":
1. some say that it referred to a literal ten day period of persecution in the city of Smyrna in John's day
2. others say that because ten is the number of completion, it simply meant a complete number of days of persecution
3. some say that it referred to an unspecified period of persecution
The good news is that it has a limit. The persecution will end!
However, in an apocalyptic book one is never sure if the numbers are used figuratively or literally. If the number was often used in the OT and interbiblical apocalyptic literature with a symbolic meaning then probably it is figurative. The most often used symbolic numbers are 3, 4, 6, 7, 10, 12 and their multiples (see Special Topic at Rev 1:4 ).
▣ "be faithful unto death" This is a present middle or passive (deponent) imperative which emphasizes the believer's need to continue in faith even if it means physical death (cf. Mat 2:13 ; Mat 12:11 ; Mat 10:22 ; Mat 24:13 ; Luk 12:4 ; Gal 6:9 ). Some believers were and are killed. This is the paradox of the sovereignty of God and our experience in a fallen world.
▣ "and I will give you the crown of life" This was the victor's crown called the "stephanos" (cf. 1Co 9:25 ). It was the reward of Christian martyrs. We learn from Eusebius' Ecclesiastical History, 4:15, that there were many martyrs, including Bishop Polycarp of Smyrna. There are also other crowns (rewards) mentioned in the New Testament (cf. 2Ti 4:8 ; Jas 1:12 ; 1Pe 5:4 ; Rev 3:11 ).
John uses the term for life, zoç, to refer to eternal life, resurrection life (cf. Joh 1:4 ; Joh 3:15 ; Joh 3:36 ; Joh 4:14 ; Joh 4:36 ; Joh 5:24 ; Joh 5:26 ; Joh 5:29 ; Joh 5:39-40 ; Joh 6:27 ; Joh 6:33 ; Joh 6:35 ; Joh 6:40 ; Joh 6:47-48 ; Joh 6:51 ; Joh 6:53-54 ; Joh 6:63 ; Joh 6:68 ; Joh 8:12 ; Joh 10:10 ; Joh 10:28 ; Joh 11:25 ; Joh 12:25 ; Joh 12:50 ; Joh 14:6 ; Joh 17:2-3 ; Joh 20:31 ; Rev 2:7 ; Rev 2:10 ; Rev 3:5 ; Rev 13:8 ; Rev 17:8 ; Rev 20:12 ; Rev 20:15 ; Rev 21:6 ; Rev 21:27 ; Rev 22:1-2 ; Rev 22:14 ; Rev 22:17 ; Rev 22:19 ). True life is far more than physical existence!
SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENT <http://www.freebiblecommentary.org/special_topics/degrees_of_rewards_and_punishment.html>
Rev 2:11 "He who overcomes" This is also a recurrent admonition to faithfulness (cf. Rev 2:7 ; Rev 2:17 ; Rev 2:26 ; Rev 3:5 ; Rev 3:12 ; Rev 3:21 ; Rev 21:7 ). It is certainly an emphasis on perseverance (see Special Topic at Rev 2:2 ).
▣ "will not be hurt by the second death" This is a double negative construction with aorist passive subjunctive which shows God's ultimate care for those who are martyred (cf. Rev 12:11 ). The "second death" referred to hell (see Special Topic at Rev 1:18 ) or eternal separation from fellowship with God (cf. Rev 20:6 ; Rev 20:14 ; Rev 21:8 ).
▣ "He who has an ear, let him hear" This is a recurrent admonition for spiritual attention and discernment (cf. Rev 2:7 ; Rev 2:11 ; Rev 2:17 ; Rev 2:29 ; Rev 3:6 ; Rev 3:13 ; Rev 3:22 ; Rev 13:9 ).
NASB (UPDATED) TEXT Rev 2:12-17 12"And to the angel of the church in Pergamum write: The One who has the sharp two-edged sword says this: 13'I know where you dwell, where Satan's throne is; and you hold fast My name, and did not deny My faith even in the days of Antipas, My witness, My faithful one, who was killed among you, where Satan dwells. 14But I have a few things against you, because you have there some who hold the teaching of Balaam, who kept teaching Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols and to commit acts of immorality. 15So you also have some who in the same way hold the teaching of the Nicolaitans. 16Therefore repent; or else I am coming to you quickly, and I will make war against them with the sword of My mouth. 17He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, to him I will give some of the hidden manna, and I will give him a white stone, and a new name written on the stone which no one knows but he who receives it.'"
Rev 2:12 "The One who has the sharp, two-edged sword" This is the same reference to the glorified Jesus found in Rev 1:16 . It was an OT metaphor for YHWH (cf. Isa 11:4 ; Isa 49:2 ). It is used in the NT for the penetrating power of the word of God (cf. Rev 2:16 ; 2Th 2:8 ; Heb 4:12 ).
Rev 2:13 "I know where you dwell" "Dwell" in the OT implied "to live permanently with." These believers faced strong local governmental and demonic pressure. Jesus knew them and their perilous situation. He was there with them.
▣ "where Satan's throne is" There have been several possible interpretations of this phrase:
1. It could refer to the large throne of Zeus which was located in Pergamum.
2. It could refer to the god of healing, Asclepios, whose symbol was a serpent.
3. It seems that the whole city looked like a giant throne because of the Acropolis which stood hundreds of feet above the city itself.
4. It could be a reference to the Concilia, the local organization to promote emperor worship, which was very powerful in Pergamum.
Because of the historical context, either #1 or #4 seems best.
▣ "you hold fast My name" This is a present active indicative. It shows the significance of the name as representing the character of a person. Believers trust by calling on His name (cf. Joh 1:12 ; Joh 3:18 ; Rom 10:9-13 ) and worship by calling on His name (cf. Gen 4:26 ; Gen 12:8 ; Gen 26:25 ) and persevere by calling on His name (cf. Joh 17:11-12 ).
SPECIAL TOPIC: THE NAME OF THE LORD <http://www.freebiblecommentary.org/special_topics/name_of_the_lord.html>
▣ "and did not deny My faith" This is an aorist middle (deponent) indicative. During these early centuries of Christianity, and even today in certain societies, there was a real temptation to save one's prosperity or life by denying faith in Christ during physical or judicial trials. The church has always struggled with how to handle these apostates.
SPECIAL TOPIC: FAITH (PISTIS [noun], PISTEUÔ, [verb], PISTOS [adjective]) <http://www.freebiblecommentary.org/special_topics/believe.html>
▣ "Antipas, My witness" We know nothing about this man. The title given him is the same that was used for Christ in Rev 5:1 . The term "witness" can mean "martyr" (cf. Rev 11:3 ; Rev 17:6 ). Tertullian said that Antipas was roasted in a brazen bull, but this is simply later tradition.
Rev 2:14 "yet I hold it somewhat against you" Jesus had a negative statement for six of the seven churches. Righteous living in some areas does not excuse sin in others!
▣ "because you have there some who hold to the teaching of Balaam" Balaam was a prophet of God (cf. Num 24:2 ) who was lured into helping to compromise the people of Israel (cf. Num. Num 24:22-25 and Num 31:16 ). He is condemned in both the OT and the NT (cf. Num 31:16 ; 2Pe 2:15 ; Jud 1:11 ).
It is possible that the name Balaam in Hebrew meant "conqueror of the people" and the name Nicolaitans may have meant the same thing in Greek (Nicodemus of John 3 also has a similar meaning). This would identify these two groups as to their immoral practices (cf. Jezebel, Rev 2:20 ).
▣ "who kept teaching Balak to put a stumbling block before the sons of Israel" Balaam's suggestion to Balak, King of Moab, was to involve the children of Israel in the fertility worship of Ba'al (cf. Num 25:1-3 ). There was a continuing cultural temptation to the sexual worship practices of first century pagans.
SPECIAL TOPIC: ISRAEL (THE NAME) <http://www.freebiblecommentary.org/special_topics/israel.html>
▣ "to eat things sacrificed to idols and to commit acts of immorality" These two sins involved pagan worship practices (cf. Num 25:1-3 ; Num 31:16 ). Not only were there pagan meals where the food was sacrificed to idols (cf. 1Co 8:1-13 ), but often sexual immorality was the normal and expected worship practice at these pagan assemblies. Human sexual activity was a supposed means of assuring the health and fertility of herds, crops, and society.
Rev 2:15 "you also have some who in the same way hold the teaching of the Nicolaitans" Because of the similarity of the teachings of Balaam, the Nicolaitans (cf. Rev 2:6 ), and Jezebel (cf. Rev 2:20 ), all three of these refer to pagan, idolatrous worship practices. Believers must not revert to, or compromise with, the pagan cultures.
Rev 2:16 "Therefore repent" See note at Rev 2:5 .
▣ "or else I am coming to you quickly, and I will make war against them with the sword of My mouth" This is an aorist active imperative. There is an ongoing emphasis concerning repentance (cf. Rev 2:5 ; Rev 2:16 ; Rev 2:22 ; Rev 3:3 ; Rev 3:19 ). The coming could refer to temporal judgment against the church or to the Second Coming of Christ to judge the world. It is significant that the church as a whole was called on to repent (cf. Rev 3:20 ; 2Ch 7:14 ) because of the sins of some; if they did not, the consequences were corporate discipline! See Special Topic: Soon Return at Rev 1:2 .
Rev 2:17 "to him I will give some of the hidden manna" Manna was God's supernatural provision for the children of Israel during the Wilderness Wandering Period (cf. Exo 16:14-15 ; Exo 16:31 ; Psa 78:17-33 , especially Rev 2:24 ). There have been several theories proposed to interpret this cryptic phrase:
1. It could refer to the Ark of the Covenant being brought out of hiding by Jeremiah from Mt. Nebo (cf. 2Ma 2:4-8 ) because it contained a jar of manna (cf. Exo 16:32-34 ; Heb 9:4 ).
2. It could refer to the food of the new age of righteousness (cf. II Baruch 29:8 ).
The exact reference is uncertain but it was obviously an allusion to the new age of the Spirit inaugurated by Christ. Some have even asserted that because of Joh 6:31-35 , the hidden manna referred to Christ Himself. This is a good example of the difficulty in interpreting the specific details of this book which the contemporary hearer understood, but the exact reference has since been lost.
▣ "and I will give him a white stone" This stone, also called Tessera, had many usages in the Ancient Near East.
1. it could be used for a ticket to special banquets
2. it could be used to vote for acquittal by a jury
3. it could be used as a symbol of victory for an athlete
4. it could be used to show the freedom of a slave.
In this context, #1 seems to be the best, referring to the Messianic Banquet (a common theme in Jewish apocalyptic literature).
▣ "and a new name written on the stone which no one knows but he who receives it" This new name seems to be a symbol of the New Age or a title for the Messiah (cf. Isa 56:5 ; Isa 62:2 ; Isa 65:15 ; see SPECIAL TOPIC: MESSIAH <http://www.freebiblecommentary.org/special_topics/messiah.html> at Rev 1:1 ). This new name is mentioned often in the book of the Revelation (cf. Rev 3:12 ; Rev 14:1 ; Rev 19:12-13 ; Rev 19:16 ; Rev 22:4 ).
NASB (UPDATED) TEXT: Rev 2:18-29 18"And to the angel of the church in Thyatira write: The Son of God, who has eyes like a flame of fire, and His feet are like burnished bronze, says this: 19'I know your deeds, and your love and faith and service and perseverance, and that your deeds of late are greater than at first. 20'But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, and she teaches and leads My bond-servants astray so that they commit acts of immorality and eat things sacrificed to idols. 21'I gave her time to repent, and she does not want to repent of her immorality. 22'Behold, I will throw her on a bed of sickness, and those who commit adultery with her into great tribulation, unless they repent of her deeds. 23'And I will kill her children with pestilence, and all the churches will know that I am He who searches the minds and hearts; and I will give to each one of you according to your deeds. 24'But I say to you, the rest who are in Thyatira, who do not hold this teaching, who have not known the deep things of Satan, as they call them—I place no other burden on you. 25'Nevertheless what you have, hold fast until I come. 26'He who overcomes, and he who keeps My deeds until the end, to him I will give authority over the nations; 27and he shall rule them with a rod of iron, as the vessels of the potter are broken to pieces, as I also have received authority from My Father; 28 and I will give him the morning star. 29'He who has an ear, let him hear what the Spirit says to the churches.'
Rev 2:18 "The Son of God" It was very common to refer to Jesus as "Son." The most common title using this metaphor was "Son of man," which was Jesus' self-chosen title. The other term was "Son of God" which was a common designation for Jesus in John's writings (cf. Joh 1:34 ; Joh 1:49 ; Joh 5:25 ; Joh 9:35 ; Joh 10:36 ; Joh 11:4 ; Joh 11:27 ; Joh 19:7 ; Joh 20:31 ; 1Jn 3:8 ; 1Jn 4:15 ; 1Jn 5:5 ; 1Jn 5:10 ; 1Jn 5:12-13 ; 1Jn 5:20 ). A third use of "son" is found in the book of Hebrews (cf. Heb 1:2 ; Heb 3:6 ; Heb 5:8 ; Heb 7:28 ) where Jesus is contrasted with a servant (i.e., Moses, the prophets). He is a full family member with the Father.
This is not one of the descriptive phrases from chapter 1. This term, like "virgin-born," was used sparingly by NT authors probably because of the possible misunderstanding of pagan hearers, who would immediately relate these terms to their usages in the pagan pantheons. The Homeric gods and goddesses often were sexually active with humans, producing special offspring.
SPECIAL TOPIC: THE SON OF GOD <http://www.freebiblecommentary.org/special_topics/son_of_god.html>
▣ "who has eyes like a flame of fire, and His feet are like burnished bronze" This was another title for Jesus taken from Rev 1:14-15 . It is an allusion to Dan 10:6 showing Jesus' heavenly origin. It is possible that it was used in connection with Thyatira because this city was famous for its bronzeware.
Rev 2:19 This verse is Jesus' acknowledgment of the ministry of the believers at Thyatira. They were active in kingdom work and getting even more active. This affirmation, however, did not excuse the heresy of Rev 2:20 .
Rev 2:20 "But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess" This is an allusion to the Jezebel of 1Ki 16:31-33 ; 2Ki 9:21-22 . Alexandrinus (MSS A) adds "Thy" before Jezebel, which implied that she may have been the wife of the pastor of this church or an active church leader. But this is speculation. Her teachings (cf. Rev 2:20 c) were similar to the Balaamites in Rev 2:14 b and the Nicolaitans in Rev 2:15 .
Jezebel was not rejected because she was a woman prophetess. There are many biblical examples of godly women leaders.
1. Miriam, Exo 15:20 2. Deborah, Jdg 4:4 3. Huldah, 2Ki 22:14 4. Anna, Luk 2:36 5. Philip's daughters, Act 21:9 6. Phoebe, Romana Rev 16:1
SPECIAL TOPIC: WOMEN IN THE BIBLE <http://www.freebiblecommentary.org/special_topics/women_bible.html>
Rev 2:21 God's mercy and patience as well as His justice are evident in Rev 2:21-23 (cf. Rom 2:5 ).
Rev 2:22 "I will throw her on a bed of sickness" This is sarcasm related to her bed of adultery (teachings about immorality).
▣ "great tribulation" See SPECIAL TOPIC: TRIBULATION <http://www.freebiblecommentary.org/special_topics/tribulation.html> at Rev 2:9 and the big end-time one at Rev 7:14 .
▣ "unless they repent of her deeds" This is a third class conditional, which referred to potential future action but with an element of contingency.
Rev 2:23 "and I will kill her children" This does not refer to literal children, but to her followers (cf. Rev 2:22 ; 2Jn 1:1 ).
▣ "and all the churches will know" This shows that the seven letters were to be read and the truth applied by all the churches, then and now. For "church" see Special Topic at Rev 1:4 .
▣ "I am He who searches the minds and hearts" The Bible asserts that God knows the motives and thoughts of all humans (cf. Psa 7:9 ; Psa 26:2 ; Psa 39:1 ; Pro 24:12 ; Jer 11:20 ; Jer 17:10 ; Luk 16:15 ; Act 1:24 ; Heb 4:12-13 ; Heb. 8:27).
SPECIAL TOPIC: THE HEART <http://www.freebiblecommentary.org/special_topics/heart.html>
▣ "and I will give to each one of you according to your deeds" This spiritual truth is presented so clearly in Gal 6:7 . We reap what we sow. This principle does not imply a salvation by human effort (cf. Eph 2:8-9 ), but that those who have met God in Christ will live godly, loving, serving lives (cf. Rev 3:12 ; Mat 25:1-46 ; Eph 2:10 ).
This is a spiritual principle. God is ethical-moral and so is His creation. Humans break themselves on God's standards. We reap what we sow. This is true for believers (but does not effect salvation) and unbelievers (cf. Job 34:11 ; Psa 28:4 ; Psa 62:12 ; Pro 24:12 ; Ecc 12:14 ; Jer 17:10 ; Jer 32:19 ; Mat 16:27 ; Mat 25:31-46 ; Rom 2:6 ; Rom 14:12 ; 1Co 3:8 ; 2Co 5:10 ; Gal 6:7-10 ; 1Ti 4:14 ; 1Pe 1:17 ; Rev 2:23 ; Rev 20:12 ; Rev 22:12 ).
Rev 2:24 "the deep things of Satan" There are several theories relating to this phrase. It could refer
1. to a catch-phrase of Jezebel and her followers
2. to the Gnostic false teachers' emphasis on knowledge
3. to the initiation rites of the mystery religions of the Roman Empire
4. in an antithetical way, to "the deep things of God" (cf. Rom 11:33 ; 1Co 2:10 ; Eph 3:18 )
▣ "I place no other burden on you" This is an affirmation of the true believers in the city of Thyatira. They had an active, aggressive faith (cf. Rev 2:19 ).
Rev 2:25 "hold fast until I come" Christ's followers must persevere (cf. Rev 2:20 ) amidst persecution, heresy and apathy. This is a command (aorist active imperative). Jesus is on His way; He is coming soon (cf. Rev 2:16 ; Rev 22:7 ; Rev 22:20 ). This is the hope and encouragement of every generation of Christians.
Rev 2:26-27 This is an allusion to Psa 2:8-9 , possibly with Isa 30:14 and Jer 19:11 added in. Jesus is the Messianic king. His kingdom is coming in worldwide power and consummation. It will be worth it all when His followers see Him!
Rev 2:26 "nations" The use of this term from the OT implies that it refers to those outside the covenant of YHWH (the exception is Rev 7:9 ). It becomes a way of referring to godless, wicked peoples (cf. Rev 2:26 ; Rev 5:9 ; Rev 10:11 ; Rev 11:2 ; Rev 11:9 ; Rev 11:18 ; Rev 12:5 ; Rev 13:7 ; Rev 14:6 ; Rev 14:8 ; Rev 16:19 ; Rev 17:15 ; Rev 18:3 ; Rev 18:23 ; Rev 19:15 ; Rev 20:8 ).
Rev 2:27 "I also have received authority from my Father" Jesus has already been given all authority (cf. Psalms 2; Mat 28:18 ; Php 2:9-11 ). Jesus' kingdom was present, but not consummated.
The OT quote in Rev 2:27 is from Psa 2:8 which initially referred to the Messiah (cf. Rev 12:5 ; Rev 19:15 ), but here it is used for believers who put their trust in Jesus Christ. They reign with Him. See Special Topic at Rev 5:10 .
Rev 2:28 "and I will give him the morning star" There have been several possible interpretations of this phrase:
1. it referred to a metaphor for Christ (cf. Rev 22:16 )
2. it referred to intimate knowledge and fellowship with Christ (cf. 2Pe 1:19 )
3. it referred to resurrection (cf. Dan 12:3 )
4. it referred to the military Messiah mentioned in Num 24:17 5. it referred to the joy of God's people (cf. Job 38:7 )
6. it referred to a phrase used of Satan in Isa 14:12 , but now for Christ
Rev 2:29 See note at Rev 2:7 .
