(New American Standard Bible, 1995):

Rev. 2:1 ∂ "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. 2:2 ∂ åI 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;

Rev. 2:3 and you have perseverance and have endured for My name's sake, and have not grown weary.

Rev. 2:4 åBut I have this against you, that you have left your first love.

Rev. 2:5 åTherefore 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 placeãunless you repent.

Rev. 2:6 åYet this you do have, that you hate the deeds of the Nicolaitans, which I also hate.

Rev. 2:7 åHe 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. 2:8 ∂ "And to the angel of the church in Smyrna write:

∂ The first and the last, who was dead, and has come to life, says this:

Rev. 2:9 ∂ åI 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.

Rev. 2:10 åDo 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.

Rev. 2:11 åHe 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. 2:12 ∂ "And to the angel of the church in Pergamum write:

∂ The One who has the sharp two-edged sword says this:

Rev. 2:13 ∂ åI 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.

Rev. 2:14 åBut 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.

Rev. 2:15 åSo you also have some who in the same way hold the teaching of the Nicolaitans.

Rev. 2:16 åTherefore repent; or else I am coming to you quickly, and I will make war against them with the sword of My mouth.

Rev. 2:17 åHe 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. 2:18 ∂ "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:

Rev. 2:19 ∂ åI know your deeds, and your love and faith and service and perseverance, and that your deeds of late are greater than at first.

Rev. 2:20 åBut 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.

Rev. 2:21 åI gave her time to repent, and she does not want to repent of her immorality.

Rev. 2:22 åBehold, 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.

Rev. 2:23 åAnd 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.

Rev. 2:24 åBut 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 themãI place no other burden on you.

Rev. 2:25 åNevertheless what you have, hold fast until I come.

Rev. 2:26 åHe who overcomes, and he who keeps My deeds until the end, TO HIM I WILL GIVE AUTHORITY OVER THE NATIONS;

Rev. 2:27 AND 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;

Rev. 2:28 and I will give him the morning star.

Rev. 2:29 åHe who has an ear, let him hear what the Spirit says to the churches.'

Rev. 3:1 ∂ "To the angel of the church in Sardis write:

∂ He who has the seven Spirits of God and the seven stars, says this: åI know your deeds, that you have a name that you are alive, but you are dead.

Rev. 3:2 åWake up, and strengthen the things that remain, which were about to die; for I have not found your deeds completed in the sight of My God.

Rev. 3:3 åSo remember what you have received and heard; and keep it, and repent. Therefore if you do not wake up, I will come like a thief, and you will not know at what hour I will come to you.

Rev. 3:4 åBut you have a few people in Sardis who have not soiled their garments; and they will walk with Me in white, for they are worthy.

Rev. 3:5 åHe who overcomes will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father and before His angels.

Rev. 3:6 åHe who has an ear, let him hear what the Spirit says to the churches.'

Rev. 3:7 ∂ "And to the angel of the church in Philadelphia write:

∂ He who is holy, who is true, who has the key of David, who opens and no one will shut, and who shuts and no one opens, says this:

Rev. 3:8 ∂ åI know your deeds. Behold, I have put before you an open door which no one can shut, because you have a little power, and have kept My word, and have not denied My name.

Rev. 3:9 åBehold, I will cause those of the synagogue of Satan, who say that they are Jews and are not, but lieãI will make them come and bow down at your feet, and make them know that I have loved you.

Rev. 3:10 åBecause you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell on the earth.

Rev. 3:11 åI am coming quickly; hold fast what you have, so that no one will take your crown.

Rev. 3:12 åHe who overcomes, I will make him a pillar in the temple of My God, and he will not go out from it anymore; and I will write on him the name of My God, and the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God, and My new name.

Rev. 3:13 åHe who has an ear, let him hear what the Spirit says to the churches.'

Rev. 3:14 ∂ "To the angel of the church in Laodicea write:

∂ The Amen, the faithful and true Witness, the Beginning of the creation of God, says this:

Rev. 3:15 ∂ åI know your deeds, that you are neither cold nor hot; I wish that you were cold or hot.

Rev. 3:16 åSo because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth.

Rev. 3:17 åBecause you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked,

Rev. 3:18 I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see.

Rev. 3:19 åThose whom I love, I reprove and discipline; therefore be zealous and repent.

Rev. 3:20 åBehold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me.

Rev. 3:21 åHe who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne.

Rev. 3:22 åHe who has an ear, let him hear what the Spirit says to the churches.'"

Novum Testamentum Graece (New Testament in Greek)

Nestle-Aland, 27th Edition, prepared by Institut f¸r neutestamentliche Testforschung M¸nster/Westfalen, Barbara and Kurt Aland (Editors). Copyright © 1898 and 1993 by Deutsche Bibelgesellschaft, Stuttgart.

Used by permission.

Morphological tagging by William D. Mounce and Rex A. Koivisto

Version 3.3

(You must have the Helena font installed in order to see the Greek text rendered correctly; it can be obtained here: http://www.accordancebible.com/)

Rev. 2:1 º Twñ◊ a”gge˜lwñ thvﬂ êEfesi˜nhﬂ eôkklhsi˜aﬂ graøyon, º Taøde le˜gei oJ kratw◊n tou\ﬂ eöptaª a”ste˜raﬂ eôn thÿv dexiañ◊ aujtouv, oJ peripatw◊n eôn me˜swñ tw◊n eöptaª lucniw◊n tw◊n crusw◊n:

Rev. 2:2 OiÄda taª e∂rga sou, kai´ to\n ko/pon sou, kai´ th\n uJpomonh/n sou, kai´ o¢ti ouj du/nhÿ bastaøsai kakou/ﬂ, kai´ eôpeiraøsw tou\ﬂ faøskontaﬂ eiÄnai a”posto/louﬂ kai´ oujk eiôsi˜, kai´ euÉreﬂ aujtou\ﬂ yeudeiàﬂ,

Rev. 2:3 kai´ eôbaøstasaﬂ kai´ uJpomonh\n e∂ceiﬂ, kai´ diaª to\ o°nomaø mou kekopi˜akaﬂ kai´ ouj ke˜kmhkaﬂ.

Rev. 2:4 a”llê e∂cw kataª souv, o¢ti th\n a”gaøphn sou th\n prwøthn a”fhvkaﬂ,

Rev. 2:5 mnhmo/neue ouÅn po/qen eôkpe˜ptwkaﬂ, kai´ metano/hson, kai´ taª prw◊ta e∂rga poi˜hson: eiô de´ mh/, e∂rcomai˜ soi tacu/, kai´ kinh/sw th\n lucni˜an sou eôk touv to/pou aujthvﬂ, eôaªn mh\ metanoh/shÿﬂ.

Rev. 2:6 a”llaª touvto e∂ceiﬂ, o¢ti miseiàﬂ taª e∂rga tw◊n Nikolai¶tw◊n, a± ka”gwª misw◊.

Rev. 2:7 oJ e∂cwn ouÅﬂ a”kousaøtw ti˜ to\ Pneuvma le˜gei taiàﬂ eôkklhsi˜aiﬂ. twñ◊ nikw◊nti dwøsw aujtwñ◊ fageiàn eôk touv xu/lou thvﬂ zwhvﬂ, o¢ eôstin eôn me˜swñ touv paradei˜sou touv Qeouv.

Rev. 2:8 º kai´ twñ◊ a”gge˜lwñ thvﬂ eôkklhsi˜aﬂ Smurnai˜wn graøyon, º Taøde le˜gei oJ prw◊toﬂ kai´ oJ e∂scatoﬂ, oßﬂ eôge˜neto nekro\ﬂ kai´ e∂zhsen:

Rev. 2:9 OiÄdaø sou taª e∂rga kai´ th\n qliàyin kai´ th\n ptwcei˜an (plou/sioﬂ de´ eiÄ), kai´ th\n blasfhmi˜an tw◊n lego/ntwn êIoudai˜ouﬂ eiÄnai eöautou/ﬂ, kai´ oujk eiôsi˜n, a”llaª sunagwgh\ touv Satana◊.

Rev. 2:10 mhde´n fobouv a± me˜lleiﬂ paøscein: iôdou/, me˜llei baleiàn eôx uJmw◊n oJ diaøboloﬂ eiôﬂ fulakh/n, i∫na peirasqhvte: kai´ e¢xete qliàyin hJmerw◊n de˜ka. gi˜nou pisto\ﬂ a˝cri qanaøtou, kai´ dwøsw soi to\n ste˜fanon thvﬂ zwhvﬂ.

Rev. 2:11 oJ e∂cwn ouÅﬂ a”kousaøtw ti˜ to\ Pneuvma le˜gei taiàﬂ eôkklhsi˜aiﬂ. oJ nikw◊n ouj mh\ a”dikhqhÿv eôk touv qanaøtou touv deute˜rou.

Rev. 2:12 º kai´ twñ◊ a”gge˜lwñ thvﬂ eôn Pergaømwñ eôkklhsi˜aﬂ graøyon, º Taøde le˜gei oJ e∂cwn th\n rJomfai˜an th\n di˜stomon th\n ojxeiàan:

Rev. 2:13 oiÄda taª e∂rga sou kai´ pouv katoikeiàﬂ, o¢pou oJ qro/noﬂ touv Satana◊: kai´ krateiàﬂ to\ o°nomaø mou, kai´ oujk hjrnh/sw th\n pi˜stin mou kai´ eôn taiàﬂ hJme˜raiﬂ eôn ai≠ﬂ êAnti˜paﬂ oJ maørtuﬂ mou, oJ pisto/ﬂ, oßﬂ a”pektaønqh parê uJmiàn, o¢pou katoikeià oJ Satana◊ﬂ.

Rev. 2:14 a”llê e∂cw kataª sou ojli˜ga, o¢ti e∂ceiﬂ eôkeià kratouvntaﬂ th\n didach\n Balaaøm, oßﬂ eôdi˜dasken eôn twñ◊ to\n Balaªk baleiàn skaøndalon eônwøpion tw◊n uiöw◊n êIsrah/l fageiàn eiôdwlo/quta kai´ porneuvsai.

Rev. 2:15 ou¢twﬂ e∂ceiﬂ kai´ su\ kratouvntaﬂ th\n didach\n tw◊n Nikolai¶tw◊n: oß misw◊.

Rev. 2:16 metano/hson: eiô de´ mh/, e∂rcomai˜ soi tacu/, kai´ polemh/sw metê aujtw◊n eôn thÿv rJomfai˜añ touv sto/matoﬂ mou.

Rev. 2:17 oJ e∂cwn ouÅﬂ a”kousaøtw ti˜ to\ Pneuvma le˜gei taiàﬂ eôkklhsi˜aiﬂ. twñ◊ nikw◊nti dwøsw aujtwñ◊ fageiàn a”po\ touv maønna touv kekrumme˜nou, kai´ dwøsw aujtwñ◊ yhvfon leukh/n, kai´ eôpi´ th\n yhvfon o°noma kaino\n gegramme˜non, oß oujdei´ﬂ e∂gnw eiô mh\ oJ lambaønwn.

Rev. 2:18 º Kai´ twñ◊ a”gge˜lwñ thvﬂ eôn Quatei˜roiﬂ eôkklhsi˜aﬂ graøyon, º Taøde le˜gei oJ uiöo\ﬂ touv Qeouv, oJ e∂cwn tou\ﬂ ojfqalmou\ﬂ aujtouv wJﬂ flo/ga puro/ﬂ, kai´ oiö po/deﬂ aujtouv o¢moioi calkolibaønwñ:

Rev. 2:19 OiÄdaø sou taª e∂rga, kai´ th\n a”gaøphn kai´ th\n diakoni˜an, kai´ th\n pi˜stin kai´ th\n uJpomonh/n sou, kai´ taª e∂rga sou, kai´ taª e∂scata plei˜ona tw◊n prwøtwn.

Rev. 2:20 a”llê e∂cw kataª souv ojli˜ga o¢ti eôañ◊ﬂ th\n gunaiàka êIezabh/l, th\n le˜gousan eöauth\n profhvtin, didaøskein kai´ plana◊sqai eômou\ﬂ dou/louﬂ porneuvsai kai´ eiôdwlo/quta fageiàn.

Rev. 2:21 kai´ e∂dwka aujthÿv cro/non i∫na metanoh/shÿ eôk thvﬂ pornei˜aﬂ aujthvﬂ, kai´ ouj meteno/hsen.

Rev. 2:22 iôdou/, eôgwª baøllw aujth\n eiôﬂ kli˜nhn, kai´ tou\ﬂ moiceu/ontaﬂ metê aujthvﬂ eiôﬂ qliàyin megaølhn, eôaªn mh\ metanoh/swsin eôk tw◊n e∂rgwn aujtw◊n.

Rev. 2:23 kai´ taª te˜kna aujthvﬂ a”poktenw◊ eôn qanaøtwñ: kai´ gnwøsontai pa◊sai aiö eôkklhsi˜ai o¢ti eôgwø eiômi oJ eôreunw◊n nefrou\ﬂ kai´ kardi˜aﬂ: kai´ dwøsw uJmiàn eökaøstwñ kataª taª e∂rga uJmw◊n.

Rev. 2:24 uJmiàn de´ le˜gw kai´ loipoiàﬂ toiàﬂ eôn Quatei˜roiﬂ, o¢soi oujk e∂cousi th\n didach\n tau/thn, kai´ oi∫tineﬂ oujk e∂gnwsan taª baøqh touv Satana◊, wJﬂ le˜gousin, Ouj balw◊ eôfê uJma◊ﬂ a˝llo baøroﬂ.

Rev. 2:25 plh\n oß e∂cete krath/sate, a˝criﬂ ouÉ a∑n h¢xw.

Rev. 2:26 kai´ oJ nikw◊n kai´ oJ thrw◊n a˝cri te˜louﬂ taª e∂rga mou, dwøsw aujtwñ◊ eôxousi˜an eôpi´ tw◊n eôqnw◊n:

Rev. 2:27 kai´ poimaneià aujtou\ﬂ eôn rJaøbdwñ sidhrañ◊: wJﬂ taª skeu/h taª keramikaø, suntri˜betai: wJﬂ ka”gwª ei∂lhfa paraª touv patro/ﬂ mou:

Rev. 2:28 kai´ dwøsw aujtwñ◊ to\n a”ste˜ra to\n prwi¶no/n.

Rev. 2:29 oJ e∂cwn ouÅﬂ a”kousaøtw ti˜ to\ Pneuvma le˜gei taiàﬂ eôkklhsi˜aiﬂ.

Rev. 3:1 º Kai´ twñ◊ a”gge˜lwñ thvﬂ eôn Saørdesin eôkklhsi˜aﬂ graøyon, º Taøde le˜gei oJ e∂cwn taª eöptaª pneu/mata touv Qeouv kai´ tou\ﬂ eöptaª a”ste˜raﬂ: OiÄdaø sou taª e∂rga, o¢ti to\ o°noma e∂ceiﬂ o¢ti zhÿvﬂ, kai´ nekro\ﬂ eiÄ.

Rev. 3:2 gi˜nou grhgorw◊n, kai´ sth/rixon taª loipaª a± me˜llei a”poqaneiàn: ouj gaªr eu¢rhkaø sou taª e∂rga peplhrwme˜na eônwøpion touv Qeouv.

Rev. 3:3 mnhmo/neue ouÅn pw◊ﬂ ei∂lhfaﬂ kai´ h°kousaﬂ, kai´ th/rei, kai´ metano/hson. eôaªn ouÅn mh\ grhgorh/shÿﬂ, h¢xw eôpi˜ se wJﬂ kle˜pthﬂ, kai´ ouj mh\ gnwñ◊ﬂ poi˜an wíran h¢xw eôpi˜ se.

Rev. 3:4 e∂ceiﬂ ojli˜ga ojno/mata kai´ eôn Saørdesin, a± oujk eômo/lunan taª iömaøtia aujtw◊n: kai´ peripath/sousi metê eômouv eôn leukoiàﬂ, o¢ti a˝xioi˜ eiôsin.

Rev. 3:5 oJ nikw◊n, ouÉtoﬂ peribaleiàtai eôn iömati˜oiﬂ leukoiàﬂ: kai´ ouj mh\ eôxalei˜yw to\ o°noma aujtouv eôk thvﬂ bi˜blou thvﬂ zwhvﬂ, kai´ eôxomologh/somai to\ o°noma aujtouv eônwøpion touv patro/ﬂ mou, kai´ eônwøpion tw◊n a”gge˜lwn aujtouv.

Rev. 3:6 oJ e∂cwn ouÅﬂ a”kousaøtw ti˜ to\ Pneuvma le˜gei taiàﬂ eôkklhsi˜aiﬂ.

Rev. 3:7 º Kai´ twñ◊ a”gge˜lwñ thvﬂ eôn Filadelfei˜añ eôkklhsi˜aﬂ graøyon, º Taøde le˜gei oJ aígioﬂ, oJ a”lhqino/ﬂ, oJ e∂cwn th\n kleiàda touv Dabi˜d, oJ a”noi˜gwn kai´ oujdei´ﬂ klei˜ei, kai´ klei˜ei kai´ oujdei´ﬂ a”noi˜gei:

Rev. 3:8 OiÄdaø sou taª e∂rga (iôdou/, de˜dwka eônwøpio/n sou qu/ran a”newñgme˜nhn, kai´ oujdei´ﬂ du/natai kleiàsai aujth/n), o¢ti mikraªn e∂ceiﬂ du/namin, kai´ eôth/rhsaøﬂ mou to\n lo/gon, kai´ oujk hjrnh/sw to\ o°nomaø mou

Rev. 3:9 iôdou/, di˜dwmi eôk thvﬂ sunagwghvﬂ touv Satana◊, tw◊n lego/ntwn eöautou\ﬂ êIoudai˜ouﬂ eiÄnai, kai´ oujk eiôsi˜n, a”llaª yeu/dontai: iôdou/, poih/sw aujtou\ﬂ i∫na h¢xwsi kai´ proskunh/swsin eônwøpion tw◊n podw◊n sou, kai´ gnw◊sin o¢ti eôgwª hjgaøphsaø se.

Rev. 3:10 o¢ti eôth/rhsaﬂ to\n lo/gon thvﬂ uJpomonhvﬂ mou, ka”gwø se thrh/sw eôk thvﬂ wíraﬂ touv peirasmouv, thvﬂ mellou/shﬂ e∂rcesqai eôpi´ thvﬂ oiôkoume˜nhﬂ o¢lhﬂ, peiraøsai tou\ﬂ katoikouvntaﬂ eôpi´ thvﬂ ghvﬂ.

Rev. 3:11 iôdou/, e∂rcomai tacu/: kraøtei oß e∂ceiﬂ, i∫na mhdei´ﬂ laøbhÿ to\n ste˜fano/n sou.

Rev. 3:12 oJ nikw◊n, poih/sw aujto\n stuvlon eôn twñ◊ nawñ◊ touv Qeouv mou, kai´ e∂xw ouj mh\ eôxe˜lqhÿ e∂ti, kai´ graøyw eôpê aujto\n to\ o°noma touv Qeouv mou, kai´ to\ o°noma thvﬂ po/lewﬂ touv Qeouv mou, thvﬂ kainhvﬂ ‘Ierousalh/m, hß katabai˜nei eôk touv oujranouv a”po\ touv Qeouv mou, kai´ to\ o°nomaø mou to\ kaino/n.

Rev. 3:13 oJ e∂cwn ouÅﬂ a”kousaøtw ti˜ to\ Pneuvma le˜gei taiàﬂ eôkklhsi˜aiﬂ.

Rev. 3:14 º Kai´ twñ◊ a”gge˜lwñ thvﬂ eôkklhsi˜aﬂ Laodike˜wn graøyon, º Taøde le˜gei oJ êAmh/n, oJ maørtuﬂ oJ pisto\ﬂ kai´ a”lhqino/ﬂ, hJ a”rch\ thvﬂ kti˜sewﬂ touv Qeouv:

Rev. 3:15 OiÄdaø sou taª e∂rga, o¢ti ou°te yucro\ﬂ eiÄ ou°te zesto/ﬂ: o°felon yucro\ﬂ ei∂hﬂ h£ zesto/ﬂ.

Rev. 3:16 ou¢twﬂ o¢ti cliaro\ﬂ eiÄ, kai´ ou°te yucro\ﬂ ou°te zesto/ﬂ, me˜llw se eôme˜sai eôk touv sto/mato/ﬂ mou.

Rev. 3:17 o¢ti le˜geiﬂ o¢ti Plou/sio/ﬂ eiômi, kai´ peplou/thka, kai´ oujdeno\ﬂ crei˜an e∂cw, kai´ oujk oiÄdaﬂ o¢ti su\ eiÄ oJ talai˜pwroﬂ kai´ eôleeino\ﬂ kai´ ptwco\ﬂ kai´ tuflo\ﬂ kai´ gumno/ﬂ:

Rev. 3:18 sumbouleu/w soi a”goraøsai parê eômouv crusi˜on pepurwme˜non eôk puro/ﬂ, i∫na plouth/shÿﬂ, kai´ iömaøtia leukaª, i∫na peribaølhÿ, kai´ mh\ fanerwqhÿv hJ aiôscu/nh thvﬂ gumno/thto/ﬂ sou: kai´ kollou/rion e∂gcrison tou\ﬂ ojfqalmou/ﬂ sou, i∫na ble˜phÿﬂ.

Rev. 3:19 eôgwª o¢souﬂ eôaªn filw◊, eôle˜gcw kai´ paideu/w: zh/lwson ouÅn kai´ metano/hson.

Rev. 3:20 iôdou/, e∫sthka eôpi´ th\n qu/ran kai´ krou/w: eôaøn tiﬂ a”kou/shÿ thvﬂ fwnhvﬂ mou, kai´ a”noi˜xhÿ th\n qu/ran, eiôseleu/somai pro\ﬂ aujto/n, kai´ deipnh/sw metê aujtouv, kai´ aujto\ﬂ metê eômouv.

Rev. 3:21 oJ nikw◊n, dwøsw aujtwñ◊ kaqi˜sai metê eômouv eôn twñ◊ qro/nwñ mou, wJﬂ ka”gwª eôni˜khsa, kai´ eôkaøqisa metaª touv patro/ﬂ mou eôn twñ◊ qro/nwñ aujtouv.

Rev. 3:22 oJ e∂cwn ouÅﬂ a”kousaøtw ti˜ to\ Pneuvma le˜gei taiàﬂ eôkklhsi˜aiﬂ.

Lesson Outline

(Using Dr. Constable's excellent outline this week)

The letters to the seven churches chs. 2ã3

A. The letter to the church in Ephesus 2:1-7

1. Destination and description of Christ 2:1

2. Commendation 2:2-3

3. Rebuke 2:4

4. Exhortation 2:5-6

5. Promise 2:7

B. The letter to the church in Smyrna 2:8-11

1. Destination and description of Christ 2:8

2. Commendation 2:9

3. Exhortation 2:10a

4. Promise 2:10b-11

C. The letter to the church in Pergamum 2:12-17

1. Destination and description of Christ 2:12

2. Commendation 2:13

3. Rebuke 2:14-15

4. Exhortation 2:16

5. Promise 2:17

D. The letter to the church in Thyatira 2:18-29

1. Destination and description of Christ 2:18

2. Commendation 2:19

3. Rebuke 2:20-23

4. Exhortation 2:24-25

5. Promise 2:26-29

E. The letter to the church in Sardis 3:1-6

1. Destination and description of Christ 3:1a-b

2. Commendation and rebuke 3:1c, 2b

3. Exhortation 3:2a, 3

4. Promise 3:4-6

F. The letter to the church in Philadelphia 3:7-13

1. Destination and description of Christ 3:7

2. Commendation 3:8

3. Promise 3:9-11a, 12

4. Exhortation 3:11b, 13

G. The letter to the church in Laodicea 3:14-22

1. Destination and description of Christ 3:14

2. Rebuke 3:15-17

3. Exhortation 3:18-19

4. Promise 3:20-22

McKay's Notes

The first three chapters, taken as a whole unit, could be viewed in the four major views (aka "structural parallelism"):

- Historicists would see that this contains indirect or cryptic references to conditions facing the church in various times of its history; Gregg states one example, that Ephesus represents the church of John's day, while Laodicea represents the church during the end times.

- Preterists would claim that these church conditions as listed represent nothing more than the literal, concrete condition of those specific churches in John's day. It is what it is, in other words. Lessons may be drawn from these churches to compare with conditions in other ages, but nothing greater than that is implied.

- Futurists may take either of the first two views about this section as a whole, but would see 1:19 as referring to the end of the church age.

- Spiritualists see this churches as symbolic of those in any generation, and the letters apply as they fit or speak to the individual situations.

The seven churches and their essential conditions, a message for the future church

- Ephesus presents the worst sort of fundamentalism, that busies itself in religious lore and tradition, but lacks the love of Christ for those in or out of it. This is similar to some modern day churches that encourage, one way or another, its relative handful of members to come to church all dressed up on Sundays, tithe properly and otherwise keep their mouths shut and their hands idle, especially when it comes to the unchurched.

- Smyrna attempts to hang on to that old time religion, Judaism, within the fulfilled prophecies church. Smyrna had a large Jewish population that no doubt harassed the Christians of that day. John states that this attempt at accomodationism nothing less than Satanic.

- Pergamos presents a problem we still deal with today in the church, that of a separate priest class. This was, and still is, the result of heretical views (promoted then by the "Nicolitans," see Hard Sayings below) becoming accepted as church doctrine; as a reminder, in the Baptist faith, every believer is a priest onto God, with no distinctions being made among man other than their salvation status.

o "Furthermore, the Nicolaitans are still with us under a variety of names, for there are always people who in the name of being "realistic" or under any number of other theological justifications counsel compromise with the dominant culture. This passage warns us that Jesus will not "buy" these justifications. He demands nothing less than total loyalty to his own person and directions. Anything less than this will put those who compromise in danger of his judgment." (Hard Sayings)

o One modern day pastor is well known for his "gospel light" message, stripping out anything that might bring people the slightest discomfort or pause in their considerations of becoming a follower of Christ, the very ultimate in accomodationism. Another is less openly offensive, but has made statements such as referring to himself as a "CEO" rather than shepherd of his flock. His explanation is that modern worshippers have no direct experience with sheep or shepherds, and therefore have no idea what they truly are. By labeling himself instead as the leader of a business that is engaged in the marketplace, with those inherent priorities and devotions to the world of business, he consciously or not ignores the God-given role he has to be the loving, compassionate and sacrificing leader and protector of those God has placed in his charge.

- Thyatira like Pergamos is engaged in creating a priest class, but this one around a woman who claims to be a prophetess with mystical powers and teaches outright paganism, a practice known as "sacerdotalism." Thyatira was a backwater, small and relatively unimportant town, with possibly the fewest followers of all the seven churches, yet gets the longest letter in chapter 2. The name "Jezebel" is undoubtedly a euphemism, and John makes it crystal clear that Jesus is watching all that she does and teaches with burning interest and a righteous judgment. Like Nebuchadnezzar in Daniel's day and all too many today, He withholds His divine judgment not from fear or lack of resolve, but stays his hand in hopes that she will repent and turn to Him. Justice delayed does not in any case mean justice forgotten.

- Sardis has a serious problem with liberalistic views of the faith. They must have had a good reputation at one time, but like the city itself, found themselves taken over by bad practices and poor doctrine because they were not watchful. They have been referred to as a "church of works," as the cryptic reference in verse 2 alludes, and have also been referred to as a "dead" church, one no longer in love with God. The initial good ideas present in the 19^th century "social gospel" movement similarly gradually pushed out the core mission of the church, to love God, love one another, and spread the Good News, and replaced it with a social services network that spread a few trinkets among the poor. To have an organization like the church that is ordained by God to bring people to an eternally saving knowledge of God, and turn it into a bustling (or not) center of "good works" that feeds a man for a day or gives a homeless person a coat for a single winter, is no doubt the height of tragedy in the eyes of God.

- Philadelphia presents the best of all churches, one that has been through trials, yet brought back to God in a real sense of revival. It is a church that has lasting qualities and value, for it stays true to Christ and His word, despite attacks from Satan and his own followers.

- Laodicea has the very modern problem of materialism. It is a wealthy city, with great prosperity and many goods in the markets to ease the pains of life. Today, it is very hard to bring the gospel message to those with a big house and luxury cars in the driveway, plenty of money in the bank and stacks of credit cards, who have convinced themselves that they can make it through life on their on and using their own abundant resources.

o The very images John uses are references to the hallmarks of Laodicea itself:

ß Water was hauled in from a hot springs many miles away, so it was lukewarm when it arrived in the city;

ß It's bankers were widely regarded for the very pure gold coinage they produced;

ß It was noted for the fine clothing produced locally;

ß It was also noted for the manufacture of a powder used to create a popular eye salve.

IVP-Hard Sayings of the Bible

2:6 Who Were the Nicolaitans?

See comment on REVELATION 2:15.

2:13 Where Does Satan Live?

This verse seems a little strange, for it mentions that Satan had his "throne" in the city of Pergamum in Asia Minor. We are accustomed to thinking about Satan as traveling everywhere in the world (Job 1:7; 2:2); is there really a locality in which Satan himself lives? Does he have an actual throne? And is it visible? Should this affect our own decisions on our place of residence? How did the church in Pergamum experience what John is writing about?

On the one hand, it is clear that Satan, as a finite being, must have a localized existence. Unlike God, he is not omnipresent, so he must be somewhere (and not be everywhere) at any given point in time. But Satan is also a spiritual being, probably the one identified in Ephesians 2:2 as the "ruler of the kingdom of the air." This means that he does not appear to be physically localized in our material sense, but rather lives in the spiritual world (or heavenlies) through which he has access to the physical world. Although we do not fully understand the relationship of the spiritual to the physical, we would be surprised to discover that Satan had limited himself to a specific physical locality by setting up his throne in a given city. Indeed, what we find elsewhere in Revelation is that when he rules on earth he does so through a human being whom he controls (see Rev 13:2).

On the other hand, Pergamum is a place known to us from history. It was an independent city until 133 B.C., when its last king willed it to Rome. It thereafter became the capital city of Roman Asia, the seat of the proconsul who as the senatorial governor of the province had an almost unlimited power for the period of his office. By 29 B.C. the city had become the center of the imperial cult with a temple erected to "the divine Augustus and the goddess Roma." The city also had a great temple to Zeus Soter (Savior Zeus), and its citizens worshiped the serpent god Asclepius, who was the god of healing. This history gives a rich background for identifying the city with Satan.1

Any of the images we have mentioned would have served Satan well. Asclepius as a serpent (found on the coat of arms of the city and used as a symbol of medicine today) would remind one of Satan as the serpent and dragon in Revelation. The altar of Zeus was said to have been thronelike, the temple dominating the city. He was, after all, the king of the Greek gods. But the central image in this passage appears to have been that of Roman rule.

The key to this identification is the reference to Antipas, a Christian martyr. Given that the proconsul did have the power to put people to death, this probably indicates official persecution (although it may have been localized). Where else but at the center of imperial rule would the church be more likely to come into direct conflict with Rome? Imperial rule was not separated from imperial cult. While educated people did not take the cult seriouslyãthey looked on it as a patriotic ceremony, much as pledging allegiance to the flag is seen in the U.S.A. todayãthe church saw in it a clash between the call of Christians to worship God alone and the demand of the state to have one's ultimate allegiance. What is more, the state always kept a watchful eye on unsanctioned societies. The growth of the Christian community and its influence in the lower classes, especially among slaves (who had been known to revolt in Rome itself), was threatening. Here was a group who called Jesus, not Caesar, Lord, a group that could not be controlled. The clash was inevitable. Antipas had been martyred. And in the aftermath of his martyrdom the church must have lived in fear, for they were located in the very seat of Roman power and could hardly escape the notice of Rome.

This throne of Caesar, then, is the throne of Satan. Satan is not identified with Rome totally; he is independent of all of his tools. But in Revelation 13 it is Roman rulers through whom Satan works, and Roman power is in this sense the throne of Satan. It is the means through which Satan rules and controls that area, in this case Asia Minor. It is therefore also the means through which he persecutes the church of God.

The relevance of this passage to Christians today is obvious. While there may not be any recent martyrs in some Christian localities, many, if not most, Christians live under governments that claim absolute allegiance ("My country, right or wrong"). John reminds us that all such claims fly in the face of absolute obedience to Christ. They are satanic in origin. To the extent that the country decides to enforce its claim, either ceremonially or in action, a clash with a faithful church is inevitable. The closer one is to the center of government, the more certain the clash and the more inescapable the consequences. As Satan's throne appears behind whatever the architectural faÁade of our capital may be, the Christian will be forced to decide whom he or she serves. John lets us know that the decision is difficult, but he is encouraging us to be faithful, even if it means following in the footsteps of Antipas.2

A secondary application is also probable. Paul speaks eight times of "principalities and powers," which are part of the demonic hierarchy of Satan's kingdom (see Eph 6:12). Some such forces are on occasion identified with a particular people or land (see Dan 10:13). Thus, some demonic spirits appear to be localized, an idea that is confirmed by the experience of many Christian workers.3 This means that some areas may be more directly under the control of such powerful beings than are others, or that the being that controls a given area may himself be more powerful than the one controlling another area. Paul lists various articles of armor with which Christians are armed for battle with such beings (Eph 6:13≠18). He does not mention direct prayer against them (such as "binding them" or "casting them out"), but rather exemplary Christian faith and conduct, such as the conduct that probably got Antipas in trouble and the faith that sustained him through his martyrdom.4

If this analysis is accurate, then some Christians should recognize that they live in very difficult territory. Such a recognition is not a call to move, but an acknowledgment that the situation they face is tougher than normal and therefore the virtues they must arm themselves with are more than normal. At the same time, this verse reminds us that Christ is in total control of these powers. Even our martyrdom is under his control. Although our area of the battle may be tough, there is no danger of losing. The important thing is that we, like the believers in Pergamum, hold out and remain faithful, even in the face of death itself.

Note

1 A. Deissmann, Light from the Ancient East (Grand Rapids, Mich.: Baker Book House, 1978), p. 109.

2 An encouragement in this direction is found in John White's excellent Magnificent Obsession (Downers Grove, Ill.: InterVarsity Press, 1990).

3 See C. Peter Wagner, "Territorial Spirits," in C. Peter Wagner and F. Douglas Pennoyer, eds., Wrestling with Dark Angels (Ventura, Calif.: Regal Books, 1990), pp. 73≠100, for one description of this phenomenon.

4 This does not imply that Christians are never called upon to pray directly against such beings, but that such activity is not their normal occupation; it should be engaged in only at the direct command of God.

2:15 Who Were the Nicolaitans?

Revelation has many strange symbols and images, but there are also unusual names. In Revelation 2:6, 15, the unfamiliar name blocks understanding. Here in two verses in letters written to two different churches (Ephesus and Pergamum) we discover the Nicolaitans. Presumably the author believed that the readers of the letters would know who they were, but we are not in their position. What were their practices, and why would God hate them?

The earliest identification of the Nicolaitans, found in the church fathers, was as followers of Nicolas of Antioch, a proselyte to Judaism, who was one of the Seven (Acts 6:5). Unfortunately, none of the writers seems to know much about the heresy, and one, in fact, argues that Nicolas himself was orthodox but had been misunderstood. While it is possible that some of this information is accurate (there have been Spirit-filled church leaders who have lapsed into heresy), this looks like an attempt to find some name in Scripture to use to identify this sect. Nicolas may have simply had the misfortune of bearing the wrong name. Still, even if the Nicolas of Acts had nothing to do with the movement, it is probable that some Nicolas was the leader of the group (after all, Nicolas was a reasonably common name).

A second identification common in some theological circles is to look at the Greek etymology of "Nicolaitan" (nikan and laos meaning respectively "conquer" and "people") and argue that this was a group that suppressed the laity in favor of the developing clergy. However, this explanation is determined more by modern concepts of clergy and laity than by any first-century information, for such terminology (such as the use of laos for only a section of the church) was unknown this early. Etymology is a notoriously dangerous way to discover the meaning of a term. Furthermore, there is nothing in the text to support this meaning.

The clue to the real meaning of this term is found in the identification of the Nicolaitans with "the teaching of Balaam" in Revelation 2:14≠15. Not only is it possible that "Nikolaitan" is a Greek form of "Balaam" (as understood by the rabbis), but, more important, this interpretation fits both the text and the first-century situation.

John identifies the teaching of Balaam with two problems: "eating food sacrificed to idols" and "sexual immorality." The early church constantly struggled with compromises with paganism, as we see in Paul's long discussion in 1 Corinthians 8≠10, as well as in the conclusions reached in Acts 15:20, 29. Both of these center on food offered to idols, Paul's conclusion being that one could eat such food if purchased in the marketplace, but one should not go to a meal in a pagan temple. Following this Pauline rule, however, would cut one off from membership in trade guilds, patriotic celebrations (including ceremonies honoring the emperor, considered essential to good citizenship, although not taken seriously by the upper classes as religious events) and many family celebrations. We can easily see the pressure to rationalize and thereby develop a compromise.

The issue of sexual immorality is more difficult, for it is also mentioned in Revelation 2:20, 22, in the case of Jezebel (an Old Testament code word for a New Testament woman leader of the church in Thyatira, indicating her spirit and God's evaluation, rather than the woman's actual name). On the one hand, sexual immorality was a problem in the early church, as Paul's discussions show (1 Cor 5:1; 6:12≠20; compare Heb 13:4). In the middle of a pagan society that accepted the use of prostitutes (although wives were expected to remain faithful), it was difficult to remain obedient on this point and relatively easy to compromise. On the other hand, "sexual immorality" was used in the Old Testament for involvement with pagan deities. For example, the Old Testament Jezebel was not to our knowledge physically immoralãshe was likely faithful to Ahab all her lifeãbut she did lead Israel into Baal worship. Since Israel was God's "bride," such involvement with other gods was called "adultery" or "sexual immorality."

Furthermore, the line between the two meanings of "immorality" was difficult to draw. Sexual immorality was involved in the Peor incident (connected to Balaam, Num 25:1≠18), but the biggest issue was that the women were Moabites or Midianites, pagan women, and they led the men to eat feasts associated with their gods and then to worship the gods themselves. In other words, the sexual immorality was wrong because it was associated with the worship of other gods, a commonplace in the pagan world in which many temples had prostitutes in them through whom a man could become "joined" to the god.

If, then, John is taking the Old Testament examples as the basis for his discussion, the sexual immorality is figurative, standing for their worship of other deities, which was implied in their attending feasts in idol temples. If, on the other hand, he is using the Old Testament examples loosely, he may be indicating two related problems, attending feasts in idol temples and engaging in extramarital sexual intercourse, probably with prostitutes. The difference between the two explanations is narrow. Both types of problems are condemned elsewhere in the New Testament, however one may interpret this particular passage.

The Nicolaitans, then, appear to be a group that corrupted God's people by suggesting compromise with the culture of the day. Rather than worship God and him alone, they suggested that it was appropriate to engage in patriotic ceremonies (such as feasts associated with the worship of the emperor) and other cultural institutions (for example, trade guilds, something like our modern unions or professional associations, and their worship). It is possible that either as part of these ceremonies or as a separate area of compromise they also permitted the use of prostitutes (perhaps as an accepted part of the "business ethic" of their day). Jesus (who is speaking through John) was not impressed. In fact, he threatened judgment on the church.

While the exact issues are different, similar compromises face the church today. Each society has its own "idols" that it expects all its citizens to worship, whether those idols be the government itself or some values or practices of the society. These "idols" are the places at which the values of the society conflict with total allegiance to Christ. Furthermore, the Nicolaitans are still with us under a variety of names, for there are always people who in the name of being "realistic" or under any number of other theological justifications counsel compromise with the dominant culture. This passage warns us that Jesus will not "buy" these justifications. He demands nothing less than total loyalty to his own person and directions. Anything less than this will put those who compromise in danger of his judgment.

IVP-New Bible Commentary

2:1-7 The letter to the church in Ephesus

Ephesus was one of the great cities of the ancient world and by far the largest in Asia Minor. It was proud of its title åTemple Warden', which originally referred to the temple of Artemis (Diana) but later included two temples devoted to the worship of the Roman emperors. The temple of Artemis was a famous place of refuge for fugitives, but its vaunted åsalvation' was greatly abused, and the surrounding area gave the criminal a sanctuary beyond the reach of the law, becoming the headquarters of organized crime. The interest of the populace in magic and superstition is illustrated in Acts 19:13-20. Paul founded the church in Ephesus and made it the centre for evangelizing the province (Acts 19:1-10). According to later tradition the apostle John and Mary, the mother of Jesus, settled there. 1 The opening greeting cites 1:12, 20: the Lord holds the seven stars in his right hand. This indicates that he maintains the spiritual life of the churches; he walks among the seven golden lampstands, and so is present with all the churches. But the power that sustains is also capable of judicial removal; the title thus prepares the hearer for v 5.

2-3 I know your deeds heads each of the letters, sometimes imparting encouragement (e.g. 2:9, 13) and sometimes causing shame (e.g. 3:1, 15). Here it introduces a commendation. The deeds of the Ephesians are hard work and perseverance; the former shows itself in efforts to overcome false teachers, the latter in endurance in face of opposition, whether from false prophets or from other sources. The wicked men are those who claim to be apostles but are not. It is likely that these are the persons named in v 6 as Nicolaitans. Their wickedness relates not so much to their doctrine as to the moral evil to which the doctrine gave rise. (On the Nicolaitans, see on 2:14-15.)

4-5 The failure of the Ephesians was the perversion of their chief virtue: You have [p. 1427] forsaken your first love. The call for repentance and to do the things you did at first suggests that the failure of these Christians was not primarily loss of love for God but loss of love for people. When hate for the practices of those who err (6) becomes hatred of those who err, Christians depart from the redeeming love of God in Christ (cf. Jn. 3:16) and pervert the faith. Hence the grave warning in v 5: I will come to you denotes a coming in judgment, even as the Lord will come to the world one day to sweep away its evil. The removal of the lampstand from its place can signify nothing less than the end of Christ's recognition of the church as a church of his. It will become as devoid of Christ as the temple of Jerusalem became empty of God prior to its destruction (cf. Ezk. 11:22-23; Mt 23:38). So grave is the sin of lovelessness in a Christian church.

7 The injunction He who has an ear, let him hear what the Spirit says to the churches appears in the promises to the overcomers in all seven letters. It is unlikely that the Spirit speaks only the promises; he speaks throughout the letters. It would appear that the risen Lord addresses the churches through the Holy Spirit. This is wholly in accordance with the teaching of Jesus in the upper room discourses of Jn. 14-16 (see especially Jn. 16:12-15). The believer who overcomes does so by virtue of Christ's conquest over all powers of evil; he shares in his Lord's victory (see 12:11; Jn. 12:31-32; 16:33). To the overcomer will be given the right to eat from the tree of life, which is in the paradise of God. The term paradise is a Persian loan word, denoting especially a park surrounded by a wall. The term was used in the LXX to translate the word ågarden' (Eden). In Jewish literature åGarden of Eden' and åparadise' were both used for the dwelling of the righteous in the future life. Jewish teachers therefore spoke of the paradise of Adam, the paradise of the blessed in heaven and the paradise of the righteous in the coming kingdom of God. It is the last of these meanings which is in mind in this promise. Adam and Eve lost access to the tree of life and were driven from the garden (Gn. 3:22-23); the believer who shares his Lord's victory is promised that both blessings will be restored (see 22:2). A frequent term for the cross of Jesus in the NT is åtree' (especially on the lips of Peter; see Acts 5:30; 10:39; 1 Pet. 2:24). The temple of Artemis was built on a tree shrine, and a tree frequently symbolized Ephesus or its goddess. Whereas the Ephesian believers once viewed the tree of Artemis as the seat of divine life and the intermediary between that life and human nature, they now learn that life eternal in the paradise of God was theirs through the cross of him who died and rose.

2:8-11 The letter to the church in Smyrna

Smyrna was a seaport, and its prosperity on account of its position was well established before Christian times and continues (as Izmir) to this day. The first city on the site was destroyed in 600 BC, and it was rebuilt by the successor of Alexander the Great. The image of the phoenix, the legendary bird that rises from the ashes of its destruction, was applied to Smyrna. This is not the only instance of a church reflecting the history of the city in which it is set. For one theme dominates this short letter, that of suffering persecution. Hence the greeting from the Lord in the opening sentence: These are the words of him who is the First and the Last, who died and came to life again. The church is reminded that its Lord is the conqueror of death and has conquered it for their sakes. It so happens that one of the best known Christians in the early church was probably sitting in the congregation when this letter was read. This was Polycarp, who later became Smyrna's bishop and was martyred about 160 AD. When at his trial he was commanded to curse Christ, he stated that he had served the Lord for eighty≠six years and had received only good from him, how could he forswear his king?

9 The afflictions and poverty of the Smyrnean Christians are likely to have been due to the persecutions they had suffered. (For this see Heb. 10:32-34, and contrast what is said of the Laodiceans in 3:17). The slander of the Jews of Smyrna is characteristic of the Jewish bitterness against Christians in this city, and is referred to by other Christian writers. These Jews would have taken the opportunity of informing against the Christians. The church of Smyrna later cited the Jewish allegations that Polycarp resisted the state religion; they spoke of him as åthe teacher of Asia, the father of the Christians, the puller down of our gods, who teaches numbers not to sacrifice nor to worship'. Such Jews were no longer worthy of the name åJew', but had become a synagogue of Satan (cf. Nu. 16:3, which reads åthe synagogue of the Lord' in the LXX). The name Satan means an accuser, slanderer; this group of Jews had approximated to his nature. Naturally this is not an indication of John's view of Jews; he was a Jew himself! It reflects the depths of apostasy to which this congregation had sunk.

10 The devil through his instruments will put some of the Christians of Smyrna into prison, and their persecution will last ten days. Prison was not for punishment, but a place to await sentence, whether for forced labour in salt mines, or deportation, or death. The persecution will be short, but it could suffice for some to pay the ultimate sacrifice. If so, there remains [p. 1428] the assurance of the crown of life from the Lord, i.e. the laurel wreath for the victor at the games which will consist (in its application) of life in the kingdom of God.

11 The overcomer's consolation is that he or she will not be hurt... by the second death. That is a Jewish expression, which contrasts the death which all must suffer with the fate of those who are destined never to escape its power, either because they are unworthy of resurrection from death or because they suffer judgment at the end of the age (in 21:8 it means to be cast into the lake of fire). Such a doom is to die twice. The Smyrneans are reminded that to die through human wrath is small compared with suffering the judgment of God.

2:12-17 The letter to the church in Pergamum

For many years there was rivalry between Ephesus, Smyrna and Pergamum as to which was the first city of Asia. Of one thing there was no doubt: Pergamum was the centre of the religious life of the province. The city was dominated by a huge hill that rose to 1000 ft above sea level and had many temples. The most famous was the temple of Asclepios, the god of healing, closely associated with the snake, which gave Pergamum a reputation like Lourdes today. There was also a huge altar of Zeus, built to commemorate a notable victory. Most important of all, Pergamum had the first temple in the area dedicated to Augustus and Rome, hence it became the centre for the worship of the emperor in the province. As this was as much a political as a religious affiliation it created peculiar problems for Christians. The titles of Lord, Saviour and God were constantly applied to the emperor, which Christians could do no other than resist in the light of their sole rightful ascription to Jesus.

12 The title echoes 1:16 and anticipates 2:16.

13 The Lord acknowledges Pergamum as being where Satan has his throne. This most plausibly relates to the throne≠like altar of Zeus, itself a symbol of the idolatry that held sway in Pergamum. Yet these Christians remained true to the name of Jesus, the only Lord, Saviour and God incarnate. Clearly a persecution had taken place, when one of their number had been executed, Antipas, my faithful witness. This could be the first occasion of witness (Gk åmartyr') being consciously used of one who laid down his life on account of witness to Christ.

14 But the church in this city had some who hold to the teaching of Balaam, with which was associated the teaching of the Nicolaitans. From early times the latter were reputed to have been followers of Nicolaus of Antioch, one of the Seven appointed to help the apostles in Jerusalem (Acts 6:5). The two names were popularly assumed to have a similarity of meaning. Nicolaus means åhe overcomes the people' and Balaam åhe has consumed the people'. The evil at stake was persuasion to sin by eating food sacrificed to idols and committing sexual immorality. After Balaam uttered his oracles of blessing instead of cursing on Israel (Nu. 22-24), the Israelites engaged in sexual immorality with the Moabite women and ate their sacrifices and worshipped their gods (Nu. 25:1-2). In Nu. 31:16 it is stated that the Moabite women acted by the counsel of Balaam. In Pergamum, as elsewhere, teachers had entered the churches and sought to persuade the members to act freely on the acknowledged truth that Christians were not under the Mosaic law. The concept of a permissive society is clearly not new! Likewise its evils.

16 The Lord calls for repentance (i.e. turning from such sin), otherwise he will soon come and exercise judgment on those who so teach and act (cf. 2:5).

17 The promise to the overcomer is twofold. I will give some of the hidden manna. This is in accord with the understanding of redemption as a second exodus. The Jews put it thus, åAs the first Redeemer brought the manna down, so the second Redeemer will bring the manna down.' For the Christian, of course, that is given a spiritual meaning, akin to the åwater of life' (cf. 22:17). The white stone is ambiguous, in that it had a variety of meanings and uses in ancient society. An individual on trial would be given by the jurors a stone, a black one indicating guilt, a white one acquittal. If this were in mind the promise would be related to that given to the Smyrneans (2:11). A custom existed when two persons wishing to seal friendship, broke a stone into two and each retained a half, thereby giving access to each other's home. An extension of such a custom was the use of a stone for admission to a feast; when it applied to an association that regularly held feasts it could be expensive and restrictedãmuch like an exclusive club today. There is evidence of donating to victors at the games a stone which served as a reward and was provided out of public funds. Much would depend, in interpreting possibilities of understanding, as to whose new name written on the stone is in mind. If it were the Christian's, then the promise would indicate entrance into a distinctive relationship in the new life of the kingdom of God. If it were the name of God (cf., or of Christ (cf. 19:12b), then it would denote a new and hidden relationship with the Lord, with perhaps an allusion to the power inherent in the name of God. The Christian participates in the power of the Lord and, in a unique manner shared by none, in the character of God. [p. 1429]

2:18-29 The letter to the church in Thyatira

Thyatira was a city of craftsmen and merchants. We recall that the first convert in Macedonia was Lydia of Thyatira, a seller of purple cloth (Acts 16:14). The major problem for the church was posed by the many trade guilds in the city. This was unusual, in that Roman administration discouraged such; but it is thought that Thyatira was useful to the Romans as a supplier for their garrison in nearby Pergamum, so they could overlook the guilds. The Christians, however, could not. Guilds had a patron god; the local god of Thyatira, a representation of Apollo, probably served that purpose. The feasts of the guilds were held in a temple and were viewed as religious occasions; the meat was offered to the god, so that participators shared it with him, and the occasions not infrequently ended in debauchery. How could Christians participate in such meetings? That woman Jezebel had an answer (20).

V 18 echoes 1:14b and 15a. Eyes... like blazing fire see all. Burnished bronze was a popular alloy and was produced in Thyatira, though strangely the technical term for it used here occurs nowhere else in Greek literature. Its association with the local representation of Apollo, and the finding of coins on which he is portrayed as holding the emperor's hand, may be in mind in this introduction, where the Son of God is described as arrayed in armour flashing like the refined metal from the furnaces of the city! The deeds mentioned in v 19 are significant, not least for understanding what are acceptable to God, and for the interpretation of judgment according to works in 20:12-14. Here was a church that was growing in its service for Christ (you are now doing more than you did at first).

20 But the church allowed a prophetess to exercise a dangerous ministry in its midst. Jezebel is clearly a symbolic name, recalling King Ahab's queen, who introduced idolatry into Israel and threatened the continued existence of true religion (see 1 Ki 16:29-32; 2 Ki 9:22). Some authorities have a curious variant in v 20 and read your wife Nezebel; it is unlikely to be correct, but it reflects a belief that the prophetess would have been the wife of the åangel' of the church, namely its bishop. Jezebel would have been of the order of the Nicolaitans and encouraged the members of the church to have no scruples about participating in the meetings of their guilds and so freely engage in sexual immorality and the eating of foods sacrificed to idols. This is typical of the åbeyond morality' attitude of the libertarian gnostics.

21 Warning had already been given to Jezebel to cease her baleful influence, but to no avail. Accordingly, she and those responsive to her were to be punished. The language in vs 22-23 is clearly figurative, setting forth a punishment befitting the crime. Those who commit adultery with her are the same as her children ãthe entire group of her followers will be brought to an end, and all the churches will know by experience what they already know in theory, that the Lord searches hearts and minds and repays according to deeds.

24 Satan's so≠called deep secrets could refer ironically to the gnostics' claims to know (in an exclusive manner) the deep secrets of God; the Lord's response to such a claim would then be that their ådeep secrets' are inspired by Satan, not by God. Alternatively, the Nicolaitans may have taught that Christians should not hesitate to learn the åsecrets of Satan', but rather demonstrate their superiority over the sins of the flesh, since in any case these cannot affect the spirit within. Either interpretation demands a repudiation of such notions. I will not impose any other burden on you alludes to the two chief demands of the apostolic council in Acts 15:28, namely abstention from food sacrificed to idols and from immorality. The call to perseverance in v 25 occurs again in 3:11, but with a significant addition.

26-27 The overcomer is described as one who does my will to the end. Such a person is to receive a delegation of Christ's authority over the nations and share in his triumph over rebellious peoples. The verbs in v 27, rule and dash... to pieces, are in parallelism, and either term may be viewed as controlling the meaning of the other. While most opt for the latter (i.e. destroy) the former would be more in keeping with the context: the Christians in Thyatira, conscious of their helplessness, are promised power over their adversaries. (Note that the term here translated årule' means lit. åto shepherd' and originally referred to the use of a shepherd's staff, and so of a sceptre [Ps. 45:6] and also of an instrument of punishment [Is. 10:24].)

28 I will also give him the morning star is less to be interpreted in terms of 22:16, where Christ himself is the bright Morning Star, than by the fact that the morning star is Venus. For the Romans that star was a symbol of victory and sovereignty; Roman generals built temples in honour of Venus, and Caesar's armies had its sign inscribed on their standards. If that be in view the promise strengthens the declarations in vs 26-27; the overcomer is doubly assured of his participation with Christ in his triumph and rule.

[p. 1430]

3:1-6 The letter to the church in Sardis

Sardis was a city with an illustrious past of which it was proud, but it had less to be proud of in John's time. The capital of the ancient kingdom of Lydia, it reached the peak of its wealth about 700 BC under Gyges, known to the Assyrians as Gugu. The Jews called this king Gog, and he was thought of as symbolic of the evil powers to arise at the end of the age. He was slain in a surprise attack by the Cimmerians. The city sank into oblivion after the Persian conquest, but it recovered something of its prestige when, through the help of Tiberius, it was rebuilt following an earthquake in AD 17. The church in Sardis reflected the history of the city; once it had had a name for spiritual achievement, but now it was lifeless (1). Two other elements in the city's life are echoed in the letter. Sardis was built on a mountain and had an acropolis which was viewed as impregnable. åTo capture the acropolis of Sardis' was proverbial in Greek to do the impossible. But no less than five times the acropolis was conquered, twice through lack of vigilance. The parallel with the church's lack of wakefulness and its dire situation is striking (2-3). Sardis was also a centre for woollen goods and claimed to be first in the business of dyeing wool; this, too, seems to be reflected in vs 4-5.

1 The title echoes 1:4 and 16. The risen Lord possesses the seven spirits of God; in view of the imagery of 1:4 this would appear to represent the Holy Spirit sent to the seven churches. The Spirit inspires prophecy and quickens the dead; this church needed to listen to the prophetic warning and seek the Spirit's quickening life. As in 2:1 the seven stars, the churches, are in Christ's hand, both to hold fast and to judge. I have not found your deeds complete in the sight of my God (2). But none are mentioned! The Sardis congregation needed those qualities which the church in Thyatira had: love, faith, service, perseverance. If they had any of those, or any like them, they were half≠hearted in putting them into practice. Nothing they started ever came to completion. The church therefore is called on to awake (cf. Eph. 5:14); to strengthen what remains, i.e. whatever was of God in the church that had not died; to remember what you have received, i.e. of the apostolic gospel and teaching on the Christian life; to obey it and repent (3), i.e. turn to God as at their conversion. Otherwise, says the Lord, I will come like a thief. The parable of the thief is clearly echoed here (Mt. 24:43-44; cf. 1 Thes. 5:2-4), as it is in 16:15. In view of the use of this language in the letters to Ephesus and Pergamum (2:5, 16), however, it is likely that a coming of the Lord for judgment in the present is in view, rather than the possibility that the church will suffer judgment at the Lord's coming in power and glory.

4 The few people in Sardis who have not soiled their clothes are those who had resisted the temptation to accommodate their lives to the heathen customs of their neighbours. They, accordingly, will walk with the Lord, dressed in white. 5 The same promise is addressed to the overcomer (cf. 19:7-8). Holiness is always a gift of the Lord wrought in the life of the believer, the life of the Redeemer lived out in the redeemed. Note further that the wearing of white is associated with festivity (as in 19:7-8; cf. also Ec. 9:8) and victory. A complex of ideas attaches to the picture. For the concept of erasing a name from the book of life see Ex. 32:32, where the thought is of a register of citizens. In Dn. 12:1, Lk. 10:20, Phil. 4:3 and in this passage it symbolizes a register of the citizens of the kingdom of God. The Lord's confession of the overcomer echoes Mt. 10:32, åI will also acknowledge him before my Father'.

3:7-13 The letter to the church in Philadelphia

Philadelphia, like the neighbouring town of Sardis, suffered grievously from earthquakes and, while not so badly affected as the latter in the catastrophic earthquake of AD 17, it experienced them more frequently. Of this aspect of the city's life Strabo wrote, åThe walls never cease being cracked, and different parts of the city are constantly suffering damage. That is why the actual town has few inhabitants, but the majority live as farmers in the countryside, as they have fertile land'. The insecurity of life in Philadelphia is contrasted in v 12 with the promise of a permanent place in the city of God, and they who live in it will not have to find a safer place outside its walls% The whole letter is dominated by the sure and certain prospect of life in the kingdom of God.

7 The risen Lord is holy and true, like the Father (6:10), and so may be trusted to keep his word. He holds the key of David. In 1:18, as the resurrected one, Jesus has åthe keys of death and Hades', and so can unlock the gates of death and lead into eternal life; here the phrase recalls Is. 22:22, where it signifies authority over David's house and means the Messiah's undisputed authority over entrance into, or exclusion from, the kingdom of God.

8-9 The symbol of the open door is often interpreted in the light of Paul's usage in 1 Cor. 16:9 and 2 Cor. 2:12, namely the opening up of evangelistic opportunity. In this context, however, it almost certainly refers to the door of God's kingdom. As in Smyrna, the Jews of this city are called the synagogue of Satan; they would [p. 1431] have not only opposed the Christians but asserted that the latter had no place in the kingdom of God, since it was for Jews alone. On the contrary, the Lord of the kingdom has already opened it to his followers, and in the day of its revelation he will make these apostate Jews do what they expected the Gentiles would do for them: they will fall down before the Christians they despised and will acknowledge that they are the beloved of the Messiah (see Is. 60:14).

10 The hour of trial that is going to come upon the whole world denotes not the clock time when the Messianic judgments come on the world, but the trials themselves. A comparable use of hour is seen in the prayer of Jesus in Gethsemane, where it represents the horrors of the crucifixion and all it signified for him (Mk. 14:35; Jn. 12:27). The tribulation is to test those who live on the earth. This phrase is regularly used in Revelation for the unbelievers of the world (see 6:10; 8:13; 11:10; 13:8, 14; 17:8). The preservation of the church from the effects of these judgments is set forth in various images in this book of the judgments of God (see 7:1-8; 11:1; 12:6) and has a close parallel in Jn. 17:15.

11 A note of urgency is now introduced, which appears again in 22:7, 12, 20.

12 The conqueror is to be a pillar in the temple of my God. 21:22 makes it clear that there is to be no temple other than God and the Lamb in the city of God. The promise here given is an assurance of inseparable unity with God in his coming kingdom. I will write on him the name of my God ... continues the metaphor of the pillar, hence the inscription is depicted as on the pillar, not on the forehead of the victor. 1 Macc. 14:25-27 relates how the deeds of Simon Maccabeus were inscribed on tablets of brass, which were fixed åin a conspicuous place in the precincts of the sanctuary', so ensuring a permanent record of Simon's greatness. The victor's glory, however, is not to be in his deeds but in that he bears the name of my God, the name of the city of God and Christ's new name, i.e. in the fact that he belongs to God and to the Son of God in his glory, and is a citizen of the new Jerusalem, the eternal kingdom of God (21:2).

3:14-22 The letter to the church in Laodicea

Laodicea was situated on the bank of the River Lycus. Its position at the junction of three imperial roads traversing Asia Minor favoured its development as a wealthy commercial and administrative centre. Three facts known throughout the Roman world about the city throw light on this letter: it was a banking centre, whose banks even Cicero recommended for exchanging money; it manufactured clothing and woollen carpets, made especially from the glossy black wool of sheep reared locally; and it had a medical school and produced medicines, notably an eye ointment made from a pulverized rock in the area. The stern characterization of the church's spiritual life (17) and the call for its repentance (18) are both couched in terms of these three activities of the city.

14 As The Amen Jesus is the embodiment of the faithfulness and truthfulness of God (see Is. 65:16). The Christian use of åAmen' adds the thought that he is also the guarantor and executor of the purposes of God. Such a designation stands in vivid contrast to the faithlessness of the Laodiceans. The title the ruler of God's creation is better rendered åthe prime source of all God's creation' (NEB). It is like åAlpha' in the title åAlpha and Omega' (1:8), and here is perhaps intended to emphasize the Lord's authority and power to carry out that purpose of which he is guarantor and faithful witness.

15≠16 The terms cold, hot and lukewarm are likely to relate to waters around and in Laodicea. Nearby Hierapolis was famed for its hot springs; Colosse, also near at hand, was noted for a cold, clear stream of excellent drinking water. Since, however, the River Lycus dried up in summer, Laodicea had to use a long viaduct for its water, which was not only tepid but impure and sometimes foul, making people sick. The church of that city had that effect on Christãa vivid and horrifying picture of judgment. (V 16 should not be taken as indicating that the Lord prefers an atheist or a fanatical religious zealot to a tepid christian. The issue is the prossession of genuine life in christ by those who profess the Christian faith, not the way they hold it.)

17≠18 In a single sentence with contrasting clauses (You say...I counsel you...) the irony of the Laodiceans' situation is brought home to them. In spite of their wealth they are wretched and pitiful; despite their physicians and medicaments for the yees they are blind; and in spite of their abundance of cloth they are naked. Accordingly the Lord calls on them to buy from him what they lack (cf. 1 Cor. 2:6-16; 2 Cor. 4:1-6).

19 The nauseating condition of the Laodiceans has not quenched the love of Christ for them; his scathing judgments are the expression of an affection that wishes to lead them to repentance (cf. Heb. 12:4-11). The gracious invitiation that follows in v 20 is given, not to the church as a whole, as though Christ was outside the church (which would require, åIf the church will hear my voice...I will go in and eat with them, and they with me'), but to each individual within it, conveying the offer of the risen Lord to share with any who will open the door of fellowship in even the commonest activities of life.

21 Just as a high privilege is offered to these unworthy Christians so is a promise greater than all those previously uttered: just as believers invite Christ to make his home with them in this transitory life, so the Lord will invite anyone who endures to the end to share in the coming ages the throne that the Father has given to him. The fulfilment of the promise is portrayed in 20:4-6, the åmillennial' rule in history, and 22:5, the eternal reign in the new creation.

IVP-New Testament Commentary

2:1. "Says this" (NASB) echoes the Old Testament formula that prophets of God borrowed from royal edicts and typical messenger formulas: "Thus says the lord/king."

2:2-3. Rhetorical experts (teachers of professional public speaking) recommended that speakers mix praise and blame for their hearers, to avoid closing them to the message while also avoiding populist flattery. Rhetoricians normally began with praise, as do most of the letters in Revelation 2-3. Edicts sometimes included "I know," although the allusion here is to the omniscience of the one who inspires prophecy, a standard ancient idea.

2:4. Sound doctrine and perseverance are inadequate without love. Whether love for other Christians (as in 1 Jn; cf. "works"ã Rev 2:5, 19; "hate"ã 2:6) or for God (Jer 2:2) is in view is not clear.

2:5. Royal emissaries could threaten judgment on cities, but this threat is closest to God's warnings to the unrepentant in the Old Testament. These oracles address the churches rather than the cities they represented before God, but Ramsay's notes on the future of each city are nonetheless interesting. Eventually only a village remained of what was once mighty Ephesus, several miles from the original site of the city; due to silt deposits, it was already beginning to lose its geographical position as a coastal city in John's day.

2:6. This teaching may be related to that of "Balaam" (2:14-15); this sect may have advocated compromise with the imperial cult to avoid persecution. Later church fathers identified them as an immoral Gnostic sect. As in the Dead Sea Scrolls, the "hatred" here is hatred of sin, not private revenge (the Scrolls taught that vengeance should be left to God).

2:7. "The Spirit " in Judaism was especially associated with prophetic enablement; thus the Spirit inspires John's vision and prophecy (1:10; 14:13). On having an "ear" see comment on Mark 4:9. Some moralists also exhorted hearers to "hear" sages of old they were citing, but the formula here resembles the common Old Testament formula "Hear the word of the Lord" (e.g., Amos 3:1; 4:1; 5:1). "Overcoming" (especially a military or athletic image of conquest or victory) here involves persevering in the face of conflict and hardship; this is all that the Lord requires to secure ultimate victory. Although the "tree of life" was used to symbolize the law in later Jewish teaching, this vision alludes to Genesis 2:9 and a restoration of paradise (on which cf. 2 Cor 12:2-4). Each of the promises in these oracles to the churches is fulfilled in Revelation 21-22.

2:8-11

Oracle to the Church at Smyrna

Only Smyrna and Philadelphia are fully praised; Ramsay notes that of the seven these two cities held out longest before the Turkish conquest. Ephesus and prosperous Smyrna were the two oldest centers of the imperial cult in Asia. One of the oldest and most prominent cities in Asia, Smyrna sought but failed to achieve honor equal to that of Ephesus in this period. It was also known for its beauty. On the situation in Smyrna and Philadelphia, which apparently includes expulsion from the synagogues, see the introduction to John.

2:8. On the description of Jesus here, see comment on 1:17-18. (Some commentators have argued that Smyrna was likewise dead and living, because it enjoyed only a shadow of its former reputation. This interpretation is unlikely in view of its prosperity, even if it had been overshadowed by Ephesus. According to Strabo, Smyrna had been razed by the Lydians and rebuilt with great beauty many centuries before, but this revival of a city was not commonly understood as death and resurrection, and the occasion was now so remote in the past that the Smyrneans themselves would probably not have caught such a purported allusion. Furthermore, Sardis was once burned as well, but 3:1 says the opposite about it.)

2:9. The strength of the Jewish community in Smyrna is well attested. In denying that his opponents are spiritually Jewish, he seems to return the charge they had made against the Christians; in calling them a " synagogue of Satan," his rhetoric resembles that of the Dead Sea Scrolls, where a persecuted Jewish sect that considered the rest of Judaism apostate called its opponents "the lot of Belial" (Satan).

People were betrayed to provincial officials by delatores, "informers," and by the early second century it is attested that Christians in Asia Minor were generally charged only if accused by such informers. By the early second century, Jews in Smyrna were reportedly fulfilling this function against Christians (such as Polycarp). But simply claiming publicly that Christians were no longer welcome as part of the synagogue community was a form of betrayal; Christians who were not seen as Jewish had no protection against civil requirements for participation in the emperor cult.

2:10. Prison was merely a place of detention until trial and could therefore be a prelude to execution. "Testing" for "ten days" is a symbolic allusion to the minor test of Daniel 1:12, which preceded the major trials faced by Daniel and his three companions. "Behold" is common in prophetic literature and occurs repeatedly in Ezekiel (e.g., 1:4, 15).

Many Christians were martyred in Smyrna over the next several centuries. Jewish martyr stories praised those who were faithful to death and thus would be resurrected at the end; "crowns" were victors' (2:11) rewards for athletes or military heroes. (A number of ancient writers also mentioned the "crown of Smyrna," possibly referring to the city's beauty.)

2:11. Other Jewish literature also refers to the "second death," although often meaning annihilation (Revelation uses it of eternal torment- 20:10, 14). The text of 4 Maccabees portrays Jewish martyrs as fighting and triumphing by death and thus crowned as victorious athletes by godliness.

2:12-17

Oracle to the Church in Pergamum

There is some evidence for a Jewish community at Pergamum, but it was a strongly pagan city (see comment on 2:13). It was also a famous and prosperous city, and its rulers had been the first to invite the Romans into the affairs of Asia Minor. It was the center of the imperial cult for its province.

2:12. The "sword" in the Old Testament and apocalyptic literature often symbolized judgment or war; cf. 1:16, 2:16 and 19:13. Romans thought of the "sword" as the power to execute capital punishment (as in Rom 13:4).

2:13. Pergamum was traditionally known for its worship of Asclepius (whose symbol on Pergamum's coins was the serpent; cf. chap. 12), Demeter, Athena and Dionysus, along with Orphic elements. Its famous giant altar of Zeus (120 by 112 feet) overlooked the city on its citadel, and some have suggested that this is the background for " Satan's throne" in this verse. A more likely allusion for " Satan's throne" is the local worship of the emperor, celebrated on Pergamum's coinage in this period. Local rulers had been worshiped before the Roman period, and Pergamum was one of the first cities of Asia to build a temple to a Roman emperor (also on the citadel), making it a center of the cult. A further imperial temple was dedicated there within a decade or two after John wrote Revelation, so it is clear that the cult was popular there.

All citizens were expected to participate in civil religion or they would be suspected of disloyalty against the state; but Christians could not participate in imperial festivals or eat the meat doled out there, and as a group would thus naturally be suspected. Once one Christian was martyred, the legal precedent was set for the execution of Christians in other provinces.

2:14-15. The false teachers may be advocating compromise with the imperial cult, for humanly appealing reasons (2:13). "Balaam" was the most famous pagan prophet of the Old Testament and Jewish tradition (see comment on Jude 11) and is thus provided as the pseudonym for the heretical leader of the compromisers, like "Jezebel" in Thyatira (2:20). Both claimed inspired authority for their views and may, like the Jewish Sibyls, have used their prophecies especially to commend themselves to some elements of pagan universalism.

Balaam, a prominent ancient figure also attested outside the Bible, was believed to have led Israel to eat meat offered to idols and to have sexual intercourse with pagans to whom they were not married (Num 25:1-3). Other nations could not destroy Israel, but Balaam knew that if he could subvert their morals, God would withdraw his blessing and judge them (see Josephus and Pseudo-Philo; cf. Num 25:8). God judged Israel, but Balaam, who acted from mercenary motives, also lost his life (Num 31:8; Josh 13:22). "Sexual immorality" may be meant literally here (it was common in paganism) or may refer, as often in the Old Testament prophets, to spiritual infidelity against God (perhaps to emperor worship; cf. 17:5).

2:16. Although there would be one ultimate end of the world, the Old Testament prophets and Jewish literature occasionally described judgments in history in the language of the final day of the Lord.

2:17. The original ark of the covenant was permanently lost in 586 B.C. (cf. Jer 3:16), and the manna inside it had vanished before then. But a wide spectrum of Jewish tradition declared that Jeremiah (e.g., 2 Maccabees, 4 Baruch) or an angel (2 Baruch) had hidden them and that they would be restored at the end time (a similar view took root among the Samaritans, who dated the departure earlier). On the symbol of spiritual manna, see comment on John 6:35-40. Pebbles of various colors were used for admission to public celebrations; a black stone was the sacred symbol of the infamous Asian goddess Cybele; white stones used for medical purposes were associated with Judea; and perhaps most significant, jurors used black stones to vote for a person's guilt but white ones to vote for innocence. The Old Testament associated change of name with a promise (e.g., Gen 17:5, 15).

2:18-29

Oracle to the Church in Thyatira

Thyatira's economy seems to have emphasized trades and crafts. The trade guilds each had common meals (normally about once a month) dedicated to their patron deities. Although Thyatira had a Jewish community, it does not appear to have been influential; Christians who refused to participate in the life of the guilds would thus find themselves isolated socially and economically (cf. 13:17). Thyatira was only beginning to achieve prosperity in this period, hence its citizens probably valued wealth highly.

2:18. Thyatira hosted a major cult of Apollo, son of Zeus and the deity associated with prophecy and the sun. The emperor was linked with Apollo and may have been worshiped in Thyatira as his earthly manifestation. Although bronze-working was not unique to Thyatira, some scholars have also pointed to the bronze-workers' guild in that city.

2:19-20. The biblical "Jezebel" was not a prophetess, but the name is used here for its related connotations (for false prophetesses cf. Neh 6:14; Ezek 13:17-19). Jezebel had nine hundred prophets (1 Kings 18:19) and led God's people into idolatry (see comment on Rev 2:14). She was accused of harlotry, a damaging charge against a king's wife (the term was probably meant spiritually, as one who led Israel from their commitment to God), and of witchcraft, no doubt for her occult involvement in pagan cults (2 Kings 9:22). As a harlot she becomes the prototype of the evil empire of chapters 17-18.

Some scholars have suggested that Thyatira was one of the Asian cities with an oracle of the Sibyl; this cult purported to involve female prophetesses in the Greek style, and its literary forms had come to be used by Diaspora Judaism. Jewish Sibylline oracles may at any rate have influenced the style and thinking of "Jezebel"; later Christian sources mention the Sibyl's prophecies frequently.

The compromises with sin here (as in 2:14) might be related to the imperial cult, although such compromises were less prominent in Thyatira than in some of the previously mentioned cities. It is known that the imperial cult employed some priestesses in first-century Asia Minor; but even if Jezebel was advocating compromise with the cult, it is unlikely that she could have had any credibility with Christians while being a priestess in it.

2:21-23. Jewish texts speak of judgment against children produced by illicit unions, but the children are meant figuratively here (cf. Is 57:3-4, 7-8): disciples were sometimes called "children." Jewish texts regularly portray God's omniscience and sometimes call him "Searcher of Hearts and Minds" (based on Old Testament descriptions of him); here this characteristic of God applies to Jesus. God gave false prophets opportunity to turn from their falsehood and hear the true word of the Lord (Jer 23:22-23).

2:24. Mystery cults stressed deep secrets shared only among the initiates. For "no other burden" (NASB) cf. perhaps Acts 15:28-29.

2:25-27. Revelation cites here an enthronement psalm that celebrated the promise to David and pointed to his seed who would reign over the nations that sought to rebel against him (Ps 2:8-9). The Messiah, to whom the psalm applied par excellence (and to whom it was generally understood to apply, as in, e.g., Psalms of Solomon), here makes his people partakers of his rule over the nations. Someone who did not know the Old Testament would have applied this description to the Roman emperor; Revelation declares that Jesus is greater than the most powerful emperor the world had ever known.

2:28-29. The morning star, Venus, heralded the dawn, and great people could be compared to it as well as to the sun shining in glory (Ecclus 50:6); cf. Revelation 22:16. Because most of the Greco-Roman world believed that life was ruled by the stars, to be given authority over one of the most powerful of stars (a symbol of sovereignty among the Romans) was to share Christ's rule over creation (2:26-27).

3:1-6

Oracle Against the Church of Sardis

Ramsay pointed out that the two churches condemned most harshly belong to the only two cities of the seven that are completely uninhabited in modern times, Sardis and Laodicea. Sardis had a large, powerful and wealthy Jewish community that had long been a respected part of civic life. Sardis hosted many pagan cults; Artemis, Cybele, Demeter and Kore (Persephone) were all worshiped there. The Greek goddess Demeter, absorbing the character of the old Asiatic goddess Cybele, had also been locally identified with the deified mother of an emperor. But mixing of deities was common in antiquity, and paganism permeated all the non-Jewish cities of the Roman Empire. Despite the city's paganism, the Christian community there seems to have experienced no persecutionãand hence no spiritual life.

3:1-2. On the "spirits" and "stars" cf. 1:4, 16, 20; the "alive ... dead" here reverses the imagery of 1:18 and 2:8. The past glories of Sardis as chief city of Lydia under Croesus were proverbial; its present prosperity could never regain for it the position it had once held.

3:3. This verse refers to Jesus' saying preserved in Matthew 24:43 (as do 1 Thess 5:2; 2 Pet 3:10). Sardis's acropolis had never been taken by battle, but twice in its history invaders had captured it by stealth unexpectedly in the night.

3:4. Inscriptions in Asia Minor indicate that many temples barred worshipers with soiled garments, whose entry would insult the deity. White robes were worn by priests (and purportedly other worshipers) in the Jerusalem temple, worshipers of most deities (e.g., Isis, Apollo, Artemis), celebrants in cult festivals for the emperor and so on.

3:5-6. All Greek and Roman cities had official rolls of citizens, to which new citizens could be added and from which expelled citizens would be removed. The "book of life" appears in the Old Testament and figures prominently in Jewish apocalyptic; see comment on Philippians 4:3. On confessing the believer's name before God's judgment tribunal, cf. Matthew 10:32 and Luke 12:8.

3:7-13

Oracle to the Church in Philadelphia

Philadelphia housed temples of Artemis, Helios, Zeus, Dionysus and Aphrodite. A third-century inscription from the Jewish synagogue there has been recovered. The church in Philadelphia, like the church in Smyrna, had apparently been expelled from the Jewish community; the background resembles that for the Fourth Gospel (see introduction to John).

3:7-8. These verses clearly allude to Isaiah 22:22, which speaks of one who had David's key to open and shut, indicating full authorization to rule the house. To Jewish Christians excluded from the synagogue, this was Jesus' encouragement that he who rightly ruled the house of David now acknowledged them as his own people.

3:9. see comment on 2:9-10. Exclusion from the synagogue could lead to more direct persecution by the Roman authorities, as in Smyrna. Jesus' claim that their opponents would know that he had loved them might echo Malachi 1:2, where God tells Israel that he loved themãbut despised Esau/Edom; cf. Proverbs 14:19. Jewish people expected the kings of the nations to bow before them in the end time (Is 49:23; 60:11, 14; 1 Enoch; Dead Sea Scrolls; cf. Ps 72:10-11).

3:10. Apocalypses sometimes prophesied special deliverance (i.e., protection) for the righteous in the coming times of hardship; the Old Testament also promised God's faithfulness to his people in such times (see comment on 7:3). Some texts spoke of the righteous being tested by the future time of suffering (e.g., the Dead Sea Scrolls), although the motif of the righteous being tested in sufferings in general was a common one (see comment on 1 Pet 1:7). ("Keep from" could mean "protect from" [cf. Rev 7:3; cf. Jn 17:15, the only other New Testament use of the construction] or "preserve from." The "hour of testing" is too universal for a local testing [ 2:10 ] and must refer either to the great tribulation or, as Allen Kerkeslager has argued, with attention to ancient parallels and the usage of "hour" throughout Revelation, to the final hour, the day of judgment.) Revelation contrasts the wicked "earth dwellers" with the righteous " heaven dwellers"; apocalypses (like 4 Ezra, the Similitudes of Enoch and 2 Baruch) also announce judgments on the "inhabitants of the earth."

3:11. "Crown" here alludes to the victor's crown, received at the end of a race or for military exploits.

3:12-13. God's remnant people appear as a new temple in the Dead Sea Scrolls and in various other New Testament texts. Pillars could be used to symbolize the people of God (Ex 24:4; see also comment on Gal 2:9) but were a natural feature of temples and often bore dedicatory inscriptions (also on the pillars of the Capernaum synagogue, just as military standards and other items bore inscriptions). The primary allusion is probably to Isaiah 56:5, where those whom the Jewish community rejected (cf. Rev 3:8-9) received a place within God's house and a new name. On the new Jerusalem see 21:2; "coming down" was natural in the vertical dualism common in apocalyptic literature and the Fourth Gospel, which typically contrasts heaven (where God rules unchallenged) and earth (where many disobey him until the day of judgment). Revelation portrays God's throne room in heaven as a temple (see, e.g., comment on 4:6-8).

3:14-22

Oracle to the Church in Laodicea

Laodicea became important only in Roman times. It was capital of the Cibryatic convention, which included at least twenty-five towns. It was also the wealthiest Phrygian city, and especially prosperous in this period. It was ten miles west of Colosse and six miles south of Hierapolis. Zeus was the city's patron deity, but Laodiceans also had temples for Apollo, Asclepius (the healing deity), Hades, Hera, Athena, Serapis, Dionysus and other deities. Many Jewish people lived in Phrygia.

3:14. "Beginning" is a divine title; see comment on 1:8 and 22:13. (It may also be relevant that the Roman emperor's primary title was princeps, "the first," i.e., among Roman citizens.) Jesus is also the "Amen," the affirmation of God's truth; cf. 2 Corinthians 1:20.

3:15-16. Cold water (and sometimes spiced hot water) was preferred for drinking, and hot water for bathing, but Laodicea lacked a natural water supply. Water piped in from hot springs six miles to the south, like any cold water that could have been procured from the mountains, would be lukewarm by the time it reached Laodicea. Although water could be heated, the natural lukewarmness of local water (in contrast with the hot water available at nearby Hierapolis) was undoubtedly a standard complaint of local residents, most of whom had an otherwise comfortable lifestyle. (Their imported water was also full of sediment, though better, said the geographer Strabo, than the water of Hierapolis.) Jesus says: "Were you hot [i.e., for bathing] or cold [i.e., for drinking], you would be useful; but as it is, I feel toward you the way you feel toward your water supplyãyou make me sick."

3:17-18. Laodicea was a prosperous banking center; proud of its wealth, it refused Roman disaster relief after the earthquake of A.D. 60, rebuilding from its own resources. It was also known for its textiles (especially wool) and for its medical school and production of ear medicine and undoubtedly the highly reputed Phrygian eye salve. Everything in which Laodicea could have confidence outwardly, its church, which reflected its culture, lacked spiritually.

Although Greeks did not share Palestinian Jews' moral abhorrence of nudity, everyone except Cynic sages agreed that the lack of clothing described here, that of poverty (here spiritual), was undesirable. Phrygian "eye salve" (KJV, NASB) was apparently not an ointment per se but was probably powdered and smeared on to the eyelids (contrast Tobit 6:8). On white garments cf. Revelation 3:4; here it may be a stark contrast with Laodicea's famous "black wool."

3:19. Compare the many prophetic rebukes of Israel in the Old Testament.

3:20. Compare John 10:1-4, Matthew 24:33 and 42. Table fellowship was a sign of intimacy and committed the guest and host to friendly relations. Jesus here invites the Laodicean Christians to dine (cf. Rev 2:7; contrast 2:14, 20) in the present at the messianic banquet (see comment on 19:9); it is an invitation to a genuinely lavish banquet, implying again their spiritual poverty (cf. 3:17-18). But the door to fellowship is presently closedãfrom their side (contrast 3:7-8).

3:21-22. The image here is one of sharing God's rule; Jesus shares as coregent or viceroy, whereas his people share because they are exalted to rule over the earth (as in Old Testament and Jewish expectations for Israel's exaltation). God's preexistent and glorious throne was the subject of much discussion among Jewish apocalyptic writers and mystics.

Jamieson, Fausset, and Brown's Commentary

Revelation 2:1-29. EPISTLES TO EPHESUS, SMYRNA, PERGAMOS, THYATIRA.

Each of the seven epistles in this and the third chapter, commences with, "I know thy works." Each contains a promise from Christ, "To him that overcometh." Each ends with, "He that hath an ear, let him hear what the Spirit saith unto the churches." The title of our Lord in each case accords with the nature of the address, and is mainly taken from the imagery of the vision, Revelation 1:12-16. Each address has a threat or a promise, and most of the addresses have both. Their order seems to be ecclesiastical, civil, and geographical: Ephesus first, as being the Asiatic metropolis (termed "the light of Asia," and "first city of Asia"), the nearest to Patmos, where John received the epistle to the seven churches, and also as being that Church with which John was especially connected; then the churches on the west coast of Asia; then those in the interior. Smyrna and Philadelphia alone receive unmixed praise. Sardis and Laodicea receive almost solely censure. In Ephesus, Pergamos, and Thyatira, there are some things to praise, others to condemn, the latter element preponderating in one case (Ephesus), the former in the two others (Pergamos and Thyatira). Thus the main characteristics of the different states of different churches, in all times and places, are portrayed, and they are suitably encouraged or warned.

1. Ephesus ã famed for the temple of Diana, one of the seven wonders of the world. For three years Paul labored there. He subsequently ordained Timothy superintending overseer or bishop there: probably his charge was but of a temporary nature. John, towards the close of his life, took it as the center from which he superintended the province. holdeth ã Greek, "holdeth fast," as in Revelation 2:25; Revelation 3:11; compare John 10:28, 29. The title of Christ here as "holding fast the seven stars (from Revelation 1:16: only that, for having is substituted holding fast in His grasp), and walking in the midst of the seven candlesticks," accords with the beginning of His address to the seven churches representing the universal Church. Walking expresses His unwearied activity in the Church, guarding her from internal and external evils, as the high priest moved to and fro in the sanctuary.

2. I know thy works ã expressing His omniscience. Not merely "thy professions, desires, good resolutions" (Revelation 14:13, end). thy labour ã Two oldest manuscripts omit "thy"; one supports it. The Greek means "labor unto weariness." patience ã persevering endurance. bear ã evil men are a burden which the Ephesian Church regarded as intolerable. We are to "bear (the same Greek, Galatians 6:2) one another's burdens" in the case of weak brethren; but not to bear false brethren. tried ã by experiment; not the Greek for "test," as 1 John 4:1. The apostolical churches had the miraculous gift of discerning spirits. Compare Acts 20:28-30, wherein Paul presciently warned the Ephesian elders of the coming false teachers, as also in writing to Timothy at Ephesus. TERTULLIAN [On Baptism, 17], and JEROME [On Illustrious Men, in Lucca 7], record of John, that when a writing, professing to be a canonical history of the acts of Paul, had been composed by a presbyter of Ephesus, John convicted the author and condemned the work. So on one occasion he would not remain under the same roof with Cerinthus the heretic. say they are apostles ã probably Judaizers. IGNATIUS [Epistle to the Ephesians , 6], says subsequently, "Onesimus praises exceedingly your good discipline that no heresy dwells among you"; and [Epistle to the Ephesians, 9], "Ye did not permit those having evil doctrine to sow their seed among you, but closed your ears."

3. borne . . . patience ã The oldest manuscripts transpose these words. Then translate as Greek, "persevering endurance . . . borne." "Thou hast borne" My reproach, but "thou canst not bear the evil" (Revelation 2:2). A beautiful antithesis. and . . . hast laboured, and hast not fainted ã The two oldest manuscripts and oldest versions read, "and . . . hast not labored," omitting "and hast fainted." The difficulty which transcribers by English Version reading tried to obviate, was the seeming contradiction, "I know thy labor . . . and thou hast not labored." But what is meant is, "Thou hast not been wearied out with labor."

4. somewhat . . . because ã Translate, "I have against thee (this) that," etc. It is not a mere somewhat"; it is everything. How characteristic of our gracious Lord, that He puts foremost all He can find to approve, and only after this notes the shortcomings! left thy first love ã to Christ. Compare 1 Timothy 5:12, "cast off their first faith." See the Ephesians' first love, Ephesians 1:15. This epistle was written under Domitian, when thirty years had elapsed since Paul had written his Epistle to them. Their warmth of love had given place to a lifeless orthodoxy. Compare Paul's view of faith so called without love, 1 Corinthians 13:2.

5. whence ã from what a height. do the first works ã the works which flowed from thy first love. Not merely "feel thy first feelings," but do works flowing from the same principle as formerly, "faith which worketh by love." I will come ã Greek, "I am coming" in special judgment on thee. quickly ã omitted in two oldest manuscripts, Vulgate and Coptic versions: supported by one oldest manuscript. remove thy candlestick out of his place ã I will take away the Church from Ephesus and remove it elsewhere. "It is removal of the candlestick, not extinction of the candle, which is threatened here; judgment for some, but that very judgment the occasion of mercy for others. So it has been. The seat of the Church has been changed, but the Church itself survives. What the East has lost, the West has gained. One who lately visited Ephesus found only three Christians there, and these so ignorant as scarcely to have heard the names of St. Paul or St. John" [TRENCH].

6. But ã How graciously, after necessary censure, He returns to praise for our consolation, and as an example to us, that we would show, when we reprove, we have more pleasure in praising than in fault-finding. hatest the deeds ã We should hate men's evil deeds, not hate the men themselves. Nicolaitanes ã IRENAEUS [Against Heresies, 1.26.3] and TERTULLIAN [Prescription against Heretics, 46] make these followers of Nicolas, one of the seven (honorably mentioned, Acts 6:3, 5). They (CLEMENT OF ALEXANDRIA [Miscellanies, 2.20 3.4] and EPIPHANIUS [Heresies, 25]) evidently confound the latter Gnostic Nicolaitanes, or followers of one Nicolaos, with those of Revelation. MICHAELIS' view is probable: Nicolaos (conqueror of the people ) is the Greek version of Balaam, from Hebrew "Belang Am," "Destroyer of the people." Revelation abounds in such duplicate Hebrew and Greek names: as Apollyon, Abaddon: Devil, Satan: Yea (Greek, "Nai "), Amen. The name, like other names, Egypt, Babylon, Sodom, is symbolic. Compare Revelation 2:14, 15, which shows the true sense of Nicolaitanes; they are not a sect, but professing Christians who, like Balaam of old. tried to introduce into the Church a false freedom, that is, licentiousness; this was a reaction in the opposite direction from Judaism, the first danger to the Church combated in the council of Jerusalem, and by Paul in the Epistle to Galatians. These symbolical Nicolaitanes, or followers of Balaam, abused Paul's doctrine of the grace of God into a plea for lasciviousness (2 Peter 2:15, 16, 19; Jude 1:4, 11 who both describe the same sort of seducers as followers of Balaam ). The difficulty that they should appropriate a name branded with infamy in Scripture is met by TRENCH: The Antinomian Gnostics were so opposed to John as a Judaizing apostle that they would assume as a name of chiefest honor one which John branded with dishonor.

7. He that hath an ear ã This clause precedes the promise in the first three addresses, succeeds it in the last four. Thus the promises are enclosed on both sides with the precept urging the deepest attention as to the most momentous truths. Every man "hath an ear" naturally, but he alone will be able to hear spiritually to whom God has given "the hearing ear"; whose "ear God hath wakened" and "opened." Compare "Faith, the ears of the soul" [CLEMENT OF ALEXANDRIA]. the Spirit saith ã What Christ saith, the Spirit saith; so one are the Second and Third Persons. unto the churches ã not merely to the particular, but to the universal Church. overcometh ã In John's Gospel (John 16:33) and First Epistle (1 John 2:,13,14,5:4,5) an object follows, namely, "the world," "the wicked one." Here, where the final issue is spoken of, the conqueror is named absolutely. Paul uses a similar image (1 Corinthians 9:24, 25; 2 Timothy 2:5; but not the same as John's phrase, except Romans 12:21). will I give ã as the Judge. The tree of life in Paradise, lost by the fall, is restored by the Redeemer. Allusions to it occur in Proverbs 3:18; 11:30; 13:12; 15:4, and prophetically, Revelation 22:2, 14; Ezekiel 47:12; compare John 6:51. It is interesting to note how closely these introductory addresses are linked to the body of Revelation. Thus, the tree of life here, with Revelation 22:1; deliverance from the second death (Revelation 2:11), with Revelation 20:14; 21:8; the new name (Revelation 2:17), with Revelation 14:1; power over the nations, with Revelation 20:4; the morning star (Revelation 2:28), with Revelation 22:16; the white raiment (Revelation 3:5), with Revelation 4:4; 16:15; the name in the book of life (Revelation 3:5), with Revelation 13:8; 20:15; the new Jerusalem and its citizenship (Revelation 3:12), with Revelation 21:10. give . . . tree of life ã The thing promised corresponds to the kind of faithfulness manifested. They who refrain from Nicolaitane indulgences (Revelation 2:6) and idol-meats (Revelation 2:14, 15), shall eat of meat infinitely superior, namely, the fruit of the tree of life, and the hidden manna (Revelation 2:17). in the midst of the paradise ã The oldest manuscripts omit "the midst of." In Genesis 2:9 these words are appropriate, for there were other trees in the garden, but not in the midst of it. Here the tree of life is simply in the paradise, for no other tree is mentioned in it; in Revelation 22:2 the tree of life is "in the midst of the street of Jerusalem"; from this the clause was inserted here. Paradise (a Persian, or else Semitic word), originally used of any garden of delight; then specially of Eden; then the temporary abode of separate souls in bliss; then "the Paradise of God," the third heaven, the immediate presence of God. of God ã (Ezekiel 28:13). One oldest manuscript, with Vulgate, Syriac, and Coptic, and CYPRIAN, read, "MY God," as in Revelation 3:12. So Christ calls God, "My God and your God" (John 20:17; compare Ephesians 1:17). God is our God, in virtue of being peculiarly Christ's God. The main bliss of Paradise is that it is the Paradise of God; God Himself dwelling there (Revelation 21:3).

8. Smyrna ã in Ionia, a little to the north of Ephesus. POLYCARP, martyred in A.D. 168, eighty-six years after his conversion, was bishop, and probably "the angel of the Church in Smyrna" meant here. The allusions to persecutions and faithfulness unto death accord with this view. IGNATIUS [The Martyrdom of Ignatius 3], on his way to martyrdom in Rome, wrote to POLYCARP, then (A.D. 108) bishop of Smyrna; if his bishopric commenced ten or twelve years earlier, the dates will harmonize. TERTULLIAN [The Prescription against Heretics, 32], and IRENAEUS, who had talked with POLYCARP in youth, tell us POLYCARP was consecrated bishop of Smyrna by St. John. the first . . . the last . . . was dead . . . is alive ã The attributes of Christ most calculated to comfort the Church of Smyrna under its persecutions; resumed from Revelation 1:17, 18. As death was to Him but the gate to life eternal, so it is to be to them (Revelation 2:10, 11).

9. thy works, and ã omitted in two oldest manuscripts, Vulgate, and Coptic. Supported by one oldest manuscript. tribulation ã owing to persecution. poverty ã owing to "the spoiling of their goods." but thou art rich ã in grace. Contrast Laodicea, rich in the world's eyes and her own, poor before God. "There are both poor rich-men, and rich poor-men in God's sight" [TRENCH]. blasphemy of them ã blasphemous calumny of thee on the part of (or arising from ) them. say they are Jews, and are not ã Jews by national descent, but not spiritually of "the true circumcision." The Jews blaspheme Christ as "the hanged one." As elsewhere, so at Smyrna they bitterly opposed Christianity; and at POLYCARP'S martyrdom they joined the heathens in clamoring for his being cast to the lions; and when there was an obstacle to this, for his being burnt alive; and with their own hands they carried logs for the pile. synagogue of Satan ã Only once is the term "synagogue" in the New Testament used of the Christian assembly, and that by the apostle who longest maintained the union of the Church and Jewish Synagogue. As the Jews more and more opposed Christianity, and it more and more rooted itself in the Gentile world, the term "synagogue" was left altogether to the former, and Christians appropriated exclusively the honorable term "Church"; contrast an earlier time when the Jewish theocracy is called "the Church in the wilderness." Compare Numbers 16:3; 20:4, "congregation of the Lord." Even in James 2:2 it is "your (not the Lord's ) assembly." The Jews, who might have been "the Church of God," had now, by their opposition and unbelief, become the synagogue of Satan. So "the throne of Satan" (Revelation 2:13) represents the heathens' opposition to Christianity; "the depths of Satan" (Revelation 2:24), the opposition of heretics.

10. Fear none, etc. ã the oldest manuscripts read, "Fear not those things," etc. "The Captain of our salvation never keeps back what those who faithfully witness for Him may have to bear for His name's sake; never entices recruits by the promise they shall find all things easy and pleasant there" [TRENCH]. devil ã "the accuser." He acted, through Jewish accusers against Christ and His people. The conflict of the latter was not with mere flesh and blood, but with the rulers of the darkness of this world. tried ã with temptation by "the devil." The same event is often both a temptation from the devil, and a trial from God ã God sifting and winnowing the man to separate his chaff from his wheat, the devil sifting him in the hope that nothing but chaff will be found in him [TRENCH]. ten days ã not the ten persecutions from Nero to Diocletian. LYRA explains ten years on the year-day principle. The shortness of the duration of the persecution is evidently made the ground of consolation. The time of trial shall be short, the duration of your joy shall be for ever. Compare the use of "ten days" for a short time, Genesis 24:55; Numbers 11:19. Ten is the number of the world powers hostile to the Church; compare the ten horns of the beast, Revelation 13:1. unto death ã so as even to endure death for My sake. crown of life ã James 1:12; 2 Timothy 4:8, "crown of righteousness"; 1 Peter 5:4, "crown of glory." The crown is the garland, the mark of a conqueror, or of one rejoicing, or at a feast; but diadem is the mark of a KING.

11. shall not be hurt ã Greek, "shall not by any means (or possibly) be hurt." the second death ã "the lake of fire." "The death in life of the lost, as contrasted with the life in death of the saved" [TRENCH]. The phrase "the second death" is peculiar to the Apocalypse. What matter about the first death, which sooner or later must pass over us, if we escape the second death? "It seems that they who die that death shall be hurt by it; whereas, if it were annihilation, and so a conclusion of their torments, it would be no way hurtful, but highly beneficial to them. But the living torments are the second death" [BISHOP PEARSON]. "The life of the damned is death" [AUGUSTINE]. Smyrna (meaning myrrh ) yielded its sweet perfume in being bruised even to death. Myrrh was used in embalming dead bodies (John 19:39); was an ingredient in the holy anointing oil (Exodus 30:23); a perfume of the heavenly Bridegroom (Psalms 45:8), and of the bride (Song Of Songs 3:6). "Affliction, like it, is bitter for the time being, but salutary; preserving the elect from corruption, and seasoning them for immortality, and gives scope for the exercise of the fragrantly breathing Christian virtues" [VITRINGA]. POLYCARP'S noble words to his heathen judges who wished him to recant, are well known: "Fourscore and six years have I served the Lord, and He never wronged me, how then can I blaspheme my King and Saviour?" Smyrna's faithfulness is rewarded by its candlestick not having been removed out of its place (Revelation 2:5); Christianity has never wholly left it; whence the Turks call it, "Infidel Smyrna."

12. TRENCH prefers writing Pergamus, or rather, Pergamum, on the river Caicus. It was capital of Attalus the Second's kingdom, which was bequeathed by him to the Romans, 133 B.C. Famous for its library, founded by Eumenes (197-159), and destroyed by Caliph Omar. Parchment, that is, Pergamena charta, was here discovered for book purposes. Also famous for the magnificent temple of Aesculapius, the healing god [TACITUS, Annals, 3.63]. he which hath the sharp sword with two edges ã appropriate to His address having a twofold bearing, a searching power so as to convict and convert some (Revelation 2:13, 17), and to convict and condemn to punishment others (Revelation 2:14-16, especially Revelation 2:16; compare also see note on Revelation 1:16).

13. I know thy works ã Two oldest manuscripts omit this clause; one oldest manuscript retains it. Satan's seat ã rather as the Greek is translated all through Revelation, "throne." Satan, in impious mimicry of God's heavenly throne, sets up his earthly throne (Revelation 4:2). Aesculapius was worshipped there under the serpent form; and Satan, the old serpent, as the instigator (compare Revelation 2:10) of fanatical devotees of Aesculapius, and, through them, of the supreme magistracy at Pergamos, persecuted one of the Lord's people (Antipas) even to death. Thus, this address is an anticipatory preface to Revelation 12:1-17; Note: "throne . . . the dragon, Satan . . . war with her seed," Revelation 12:5, 9, 17. even in those days ã Two oldest manuscripts omit "even"; two retain it. wherein ã Two oldest manuscripts omit this (then translate, "in the days of Antipas, My faithful witness," or "martyr"); two retain it. Two oldest manuscripts read, "My witness, MY faithful one"; two read as English Version. Antipas is another form for Antipater. SIMEON METAPHRASTES has a palpably legendary story, unknown to the early Fathers, that Antipas, in Domitian's reign, was shut up in a red-hot brazen bull, and ended his life in thanksgivings and prayers. HENGSTENBERG makes the name, like other apocalyptic names, symbolical, meaning one standing out "against all" for Christ's sake.

14. few ã in comparison of the many tokens of thy faithfulness. hold the doctrine of Balaam ã "the teaching of Balaam," namely, that which he "taught Balak." Compare "the counsel of Balaam," Numbers 31:16. "Balak" is dative in the Greek, whence BENGEL translates, "taught (the Moabites) for (that is, to please) Balak." But though in Numbers it is not expressly said he taught Balak, yet there is nothing said inconsistent with his having done so; and JOSEPHUS [Antiquities, 4. 6. 6], says he did so. The dative case is a Hebraism for the accusative case. children ã Greek, "sons of Israel." stumbling-block ã literally, that part of a trap on which the bait was laid, and which, when touched, caused the trap to close on its prey; then any entanglement to the foot [TRENCH]. eat things sacrificed unto idols ã the act common to the Israelites of old, and the Nicolaitanes in John's day; he does not add what was peculiar to the Israelites, namely, that they sacrificed to idols. The temptation to eat idol-meats was a peculiarly strong one to the Gentile converts. For not to do so involved almost a withdrawal from partaking of any social meal with the heathen around. For idol-meats, after a part had been offered in sacrifice, were nearly sure to be on the heathen entertainer's table; so much so, that the Greek "to kill" (thuein ) meant originally "to sacrifice." Hence arose the decree of the council of Jerusalem forbidding to eat such meats; subsequently some at Corinth ate unscrupulously and knowingly of such meats, on the ground that the idol is nothing; others needlessly tortured themselves with scruples, lest unknowingly they should eat of them when they got meat from the market or in a heathen friend's house. Paul handles the question in 1 Corinthians 8:1-13; 10:25-33. fornication ã often connected with idolatry.

15. thou ã emphatic: "So THOU also hast," As Balak and the Moabites of old had Balaam and his followers literally, so hast thou also them that hold the same Balaamite or Nicolaitane doctrine spiritually or symbolically. Literal eating of idol-meats and fornication in Pergamos were accompanied by spiritual idolatry and fornication. So TRENCH explains. But I prefer taking it, "THOU also," as well as Ephesus ("in like manner" as Ephesus; see below the oldest reading), hast . . . Nicolaitanes, with this important difference, Ephesus, as a Church, hates them and casts them out, but thou "hast them," namely, in the Church. doctrine ã teaching (see note on Revelation 2:6): namely, to tempt God's people to idolatry. which thing I hate ã It is sin not to hate what God hates. The Ephesian Church (Revelation 2:6) had this point of superiority to Pergamos. But the three oldest manuscripts, and Vulgate and Syriac, read instead of "which I hate," "IN LIKE MANNER."

16. The three oldest manuscripts read, "Repent, therefore." Not only the Nicolaitanes, but the whole Church of Pergamos is called on to repent of not having hated the Nicolaitane teaching and practice. Contrast Paul, Acts 20:26. I will come ã I am coming. fight against them ã Greek, "war with them"; with the Nicolaitanes primarily; but including also chastisement of the whole Church at Pergamos: compare "unto THEE." with the sword of my mouth ã resumed from Revelation 1:16, but with an allusion to the drawn sword with which the angel of the Lord confronted Balaam on his way to curse Israel: an earnest of the sword by which he and the seduced Israelites fell at last. The spiritual Balaamites of John's day are to be smitten with the Lord's spiritual sword, the word or "rod of His mouth."

17. to eat ã omitted in the three oldest manuscripts. the hidden manna ã the heavenly food of Israel, in contrast to the idol-meats (Revelation 2:14). A pot of manna was laid up in the holy place "before the testimony." The allusion is here to this: probably also to the Lord's discourse (John 6:31-35). Translate, "the manna which is hidden." As the manna hidden in the sanctuary was by divine power preserved from corruption, so Christ in His incorruptible body has passed into the heavens, and is hidden there until the time of His appearing. Christ Himself is the manna "hidden" from the world, but revealed to the believer, so that he has already a foretaste of His preciousness. Compare as to Christ's own hidden food on earth, John 4:32, 34, and Job 23:12. The full manifestation shall be at His coming. Believers are now hidden, even as their meat is hidden. As the manna in the sanctuary, unlike the other manna, was incorruptible, so the spiritual feast offered to all who reject the world's dainties for Christ is everlasting: an incorruptible body and life for ever in Christ at the resurrection. white stone . . . new name . . . no man knoweth saving he ã TRENCH'S explanation seems best. White is the color and livery of heaven. "New" implies something altogether renewed and heavenly. The white stone is a glistening diamond, the Urim borne by the high priest within the choschen or breastplate of judgment, with the twelve tribes' names on the twelve precious stones, next the heart. The word Urim means "light," answering to the color white. None but the high priest knew the name written upon it, probably the incommunicable name of God, "Jehovah." The high priest consulted it in some divinely appointed way to get direction from God when needful. The "new name" is Christ's (compare Revelation 3:12, "I will write upon him My new name"): some new revelation of Himself which shall hereafter be imparted to His people, and which they alone are capable of receiving. The connection with the "hidden manna" will thus be clear, as none save the high priest had access to the "manna hidden" in the sanctuary. Believers, as spiritual priests unto God, shall enjoy the heavenly antitypes to the hidden manna and the Urim stone. What they had peculiarly to contend against at Pergamos was the temptation to idol-meats, and fornication, put in their way by Balaamites. As Phinehas was rewarded with "an everlasting priesthood" for his zeal against these very sins to which the Old Testament Balaam seduced Israel; so the heavenly high priesthood is the reward promised here to those zealous against the New Testament Balaamites tempting Christ's people to the same sins. receiveth it ã namely, "the stone"; not "the new name"; see above. The "name that no man knew but Christ Himself," He shall hereafter reveal to His people.

18. Thyatira ã in Lydia, south of Pergamos. Lydia, the purple-seller of this city, having been converted at Philippi, a Macedonian city (with which Thyatira, as being a Macedonian colony, had naturally much intercourse), was probably the instrument of first carrying the Gospel to her native town. John follows the geographical order here, for Thyatira lay a little to the left of the road from Pergamos to Sardis [STRABO, 13:4]. Son of God . . . eyes like . . . fire . . . feet . . . like fine brass ã or "glowing brass" (see note on Revelation 1:14, see note on Revelation 1:15, whence this description is resumed). Again His attributes accord with His address. The title "Son of God," is from Psalms 2:7, 9, which is referred to in Revelation 2:27. The attribute, "eyes like a flame," etc. answers to Revelation 2:23, "I am He which searcheth the reins and hearts." The attribute, "feet like . . . brass," answers to Revelation 2:27, "as the vessels of a potter shall they be broken to shivers," He treading them to pieces with His strong feet.

19. The oldest manuscripts transpose the English Version order, and read, "faith and service." The four are subordinate to "thy works"; thus, "I know thy works, even the love and the faith (these two forming one pair, as åfaith works by love,' Galatians 5:6), and the service (ministration to the suffering members of the Church, and to all in spiritual or temporal need), and the endurance of (that is, shown by) thee (this pronoun belongs to all four)." As love is inward, so service is its outward manifestation. Similarly, faith and persevering endurance, or "patient continuance (the same Greek as here, Romans 2:7) in well-doing," are connected. and thy works; and the last ã Omit the second "and," with the three oldest manuscripts and the ancient versions; translate, "And (I know) thy works which are last (to be) more in number than the first"; realizing 1 Thessalonians 4:1; the converse of Matthew 12:45; 2 Peter 2:20. Instead of retrograding from "the first works" and "first love," as Ephesus, Thyatira's last works exceeded her first (Revelation 2:4, 5).

20. a few things ã omitted in the three oldest manuscripts. Translate then, "I have against thee that," etc. sufferest ã The three oldest manuscripts read, "lettest alone." that woman ã Two oldest manuscripts read, "THY wife"; two omit it. Vulgate and most ancient versions read as English Version. The symbolical Jezebel was to the Church of Thyatira what Jezebel, Ahab's "wife," was to him. Some self-styled prophetess (or as the feminine in Hebrew is often used collectively to express a multitude, a set of false prophets ), as closely attached to the Church of Thyatira as a wife is to a husband, and as powerfully influencing for evil that Church as Jezebel did Ahab. As Balaam, in Israel's early history, so Jezebel, daughter of Eth-baal, king of Sidon (1 Kings 16:31, formerly priest of Astarte, and murderer of his predecessor on the throne, JOSEPHUS [Against Apion, 1.18]), was the great seducer to idolatry in Israel's later history. Like her father, she was swift to shed blood. Wholly given to Baal worship, like Eth-baal, whose name expresses his idolatry, she, with her strong will, seduced the weak Ahab and Israel beyond the calf-worship (which was a worship of the true God under the cherub-ox form, that is, a violation of the second commandment) to that of Baal (a violation of the first commandment also). She seems to have been herself a priestess and prophetess of Baal. Compare 2 Kings 9:22, 30, "whoredoms of . . . Jezebel and her witchcrafts" (impurity was part of the worship of the Phoenician Astarte, or Venus). Her spiritual counterpart at Thyatira lured God's "servants" by pretended utterances of inspiration to the same libertinism, fornication, and eating of idol-meats, as the Balaamites and Nicolaitanes (Revelation 2:6, 14, 15). By a false spiritualism these seducers led their victims into the grossest carnality, as though things done in the flesh were outside the true man, and were, therefore, indifferent. "The deeper the Church penetrated into heathenism, the more she herself became heathenish; this prepares us for the expressions åharlot' and åBabylon,' applied to her afterwards" [AUBERLEN]. to teach and to seduce ã The three oldest manuscripts read, "and she teaches and seduces," or "deceives." "Thyatira was just the reverse of Ephesus. There, much zeal for orthodoxy, but little love; here, activity of faith and love, but insufficient zeal for godly discipline and doctrine, a patience of error even where there was not a participation in it" [TRENCH].

21. space ã Greek, "time." of her fornication . . . she repented not ã The three oldest manuscripts read, "and she willeth not to repent of (literally, åout of,' that is, so as to come out of) her fornication." Here there is a transition from literal to spiritual fornication, as appears from Revelation 2:22. The idea arose from Jehovah's covenant relation to the Old Testament Church being regarded as a marriage, any transgression against which was, therefore, harlotry, fornication, or adultery.

22. Behold ã calling attention to her awful doom to come. I will ã Greek present, "I cast her." a bed ã The place of her sin shall be the place of her punishment. The bed of her sin shall be her bed of sickness and anguish. Perhaps a pestilence was about to be sent. Or the bed of the grave, and of the hell beyond, where the worm dieth not. them that commit adultery with her ã spiritually; including both the eating of idol-meats and fornication. "With her," in the Greek, implies participation with her in her adulteries, namely, by suffering her (Revelation 2:20), or letting her alone, and so virtually encouraging her. Her punishment is distinct from theirs; she is to be cast into a bed, and her children to be killed; while those who make themselves partakers of her sin by tolerating her, are to be cast into great tribulation. except they repent ã Greek aorist, "repent" at once; shall have repented by the time limited in My purpose. their deeds ã Two of the oldest manuscripts and most ancient versions read "her." Thus, God's true servants, who by connivance, are incurring the guilt of her deeds, are distinguished from her. One oldest manuscript, ANDREAS, and CYPRIAN, support "their."

23. her children ã (Isaiah 57:3; Ezekiel 23:45, 47). Her proper adherents; not those who suffer her, but those who are begotten of her. A distinct class from the last in Revelation 2:22 (compare Note, see note on Revelation 2:22), whose sin was less direct, being that only of connivance. kill . . . with death ã Compare the disaster that overtook the literal Jezebel's votaries of Baal, and Ahab's sons, 1 Kings 18:40; 2 Kings 10:6, 7, 24, 25. Kill with death is a Hebraism for slay with most sure and awful death; so "dying thou shalt die" (Genesis 2:17). Not "die the common death of men" (Numbers 16:29). all the churches shall know ã implying that these addresses are designed for the catholic Church of all ages and places. So palpably shall God's hand be seen in the judgment on Thyatira, that the whole Church shall recognize it as God's doing. I am he ã the "I" is strongly emphatical: "that it is I am He who," etc. searcheth . . . hearts ã God's peculiar attribute is given to Christ. The "reins" are the seat of the desires; the "heart," that of the thoughts. The Greek for "searcheth" expresses an accurate following up of all tracks and windings. unto every one of you ã literally, "unto you, to each." according to your works ã to be judged not according to the mere act as it appears to man, but with reference to the motive, faith and love being the only motives which God recognizes as sound.

24. you . . . and . . . the rest ã The three oldest manuscripts omit "and"; translate then, "Unto you, the rest." as many as have not ã not only do not hold, but are free from contact with. and which ã The oldest manuscripts omit "and"; translate, "whosoever." the depths ã These false prophets boasted peculiarly of their knowledge of mysteries and the deep things of God; pretensions subsequently expressed by their arrogant title, Gnostics ("full of knowledge"). The Spirit here declares their so-called "depths," (namely, of knowledge of divine things) to be really "depths of Satan "; just as in Revelation 2:9, He says, instead of "the synagogue of God," "the synagogue of Satan." HENGSTENBERG thinks the teachers themselves professed to fathom the depths of Satan, giving loose rein to fleshly lusts, without being hurt thereby. They who thus think to fight Satan with his own weapons always find him more than a match for them. The words, "as they speak," that is, "as they call them," coming after not only "depths," but "depths of Satan," seem to favor this latter view; otherwise I should prefer the former, in which case, "as they speak," or "call them," must refer to "depths" only, not also "depths of Satan." The original sin of Adam was a desire to know EVIL as well as good, so in HENGSTENBERG'S view, those who professed to know "the depths of Satan." It is the prerogative of God alone to know evil fully, without being hurt or defiled by it. I will put ã Two oldest manuscripts have "I put," or "cast." One oldest manuscript reads as English Version. none other burden ã save abstinence from, and protestation against, these abominations; no "depths" beyond your reach, such as they teach, no new doctrine, but the old faith and rule of practice once for all delivered to the saints. Exaggerating and perfecting Paul's doctrine of grace without the law as the source of justification and sanctification, these false prophets rejected the law as a rule of life, as though it were an intolerable "burden." But it is a "light" burden. In Acts 15:28, 29, the very term "burden," as here, is used of abstinence from fornication and idol-meats; to this the Lord here refers.

25. that which ye have already ã (Jude 1:3, end). hold fast ã do not let go from your grasp, however false teachers may wish to wrest it from you. till I come ã when your conflict with evil will be at an end. The Greek implies uncertainty as to when He shall come.

26. And ã implying the close connection of the promise to the conqueror that follows, with the preceding exhortation, Revelation 2:25. and keepeth ã Greek, "and he that keepeth." Compare the same word in the passage already alluded to by the Lord, Acts 15:28, 29, end. my works ã in contrast to "her (English Version, åtheir') works" (Revelation 2:22). The works which I command and which are the fruit of My Spirit. unto the end ã (Matthew 24:13). The image is perhaps from the race, wherein it is not enough to enter the lists, but the runner must persevere to the end. give power ã Greek, "authority." over the nations ã at Christ's coming the saints shall possess the kingdom "under the whole heaven"; therefore over this earth; compare Luke 19:17, "have thou authority [the same word as here] over ten cities."

27. From Psalms 2:8, 9. rule ã literally, "rule as a shepherd." In Psalms 2:9 it is, "Thou shalt break them with a rod of iron." The Septuagint, pointing the Hebrew word differently, read as Revelation here. The English Version of Psalms 2:9 is doubtless right, as the parallel word, "dash in pieces," proves. But the Spirit in this case sanctions the additional thought as true, that the Lord shall mingle mercy to some, with judgment on others; beginning by destroying His Antichristian foes, He shall reign in love over the rest. "Christ shall rule them with a scepter of iron, to make them capable of being ruled with a scepter of gold; severity first, that grace may come after" (TRENCH, who thinks we ought to translate "SCEPTER" for "rod," as in Hebrews 1:8). "Shepherd" is used in Jeremiah 6:3, of hostile rulers; so also in Zechariah 11:16. As severity here is the primary thought, "rule as a shepherd" seems to me to be used thus: He who would have shepherded them with a pastoral rod, shall, because of their hardened unbelief, shepherd them with a rod of iron. shall they be broken ã So one oldest manuscript, Vulgate, Syriac, and Coptic Versions read. But two oldest manuscripts, read, "as the vessels of a potter are broken to shivers." A potter's vessel dashed to pieces, because of its failing to answer the design of the maker, is the image to depict God's sovereign power to give reprobates to destruction, not by caprice, but in the exercise of His righteous judgment. The saints shall be in Christ's victorious "armies" when He shall inflict the last decisive blow, and afterwards shall reign with Him. Having by faith "overcome the world," they shall also rule the world. even as I ã "as I also have received of (from) My Father," namely, in Psalms 2:7-9. Jesus had refused to receive the kingdom without the cross at Satan's hands; He would receive it from none but the Father, who had appointed the cross as the path to the crown. As the Father has given the authority to Me over the heathen and uttermost parts of the earth, so I impart a share of it to My victorious disciple.

28. the morning star ã that is, I will give unto him Myself, who am "the morning star" (Revelation 22:16); so that reflecting My perfect brightness, he shall shine like Me, the morning star, and share My kingly glory (of which a star is the symbol, Numbers 21:17; Matthew 2:2). Compare Revelation 2:17, "I will give him . . . the hidden manna," that is, Myself, who am that manna (John 6:31-33).

CHAPTER 3

Revelation 3:1-22. THE EPISTLES TO SARDIS, PHILADELPHIA, AND LAODICEA.

1. Sardis ã the ancient capital of Lydia, the kingdom of wealthy Croesus, on the river Pactolus. The address to this Church is full of rebuke. It does not seem to have been in vain; for MELITO, bishop of Sardis in the second century, was eminent for piety and learning. He visited Palestine to assure himself and his flock as to the Old Testament canon and wrote an epistle on the subject [EUSEBIUS Ecclesiastical History, 4.26]; he also wrote a commentary on the Apocalypse [EUSEBIUS, Ecclesiastical History, 4.26; JEROME, On Illustrious Men, 24]. he that hath the seven Spirits of God ã that is, He who hath all the fulness of the Spirit (Revelation 1:4; 4:5; 5:6, with which compare Zechariah 3:9; 4:10, proving His Godhead). This attribute implies His infinite power by the Spirit to convict of sin and of a hollow profession. and the seven stars ã (Revelation 1:16, 20). His having the seven stars, or presiding ministers, flows, as a consequence, from His having the seven Spirits, or the fulness of the Holy Spirit. The human ministry is the fruit of Christ's sending down the gifts of the Spirit. Stars imply brilliancy and glory; the fulness of the Spirit, and the fulness of brilliant light in Him, form a designed contrast to the formality which He reproves. name . . . livest . . . dead ã (1 Timothy 5:6; 2 Timothy 3:5; Titus 1:16; compare Ephesians 2:1, 5; 5:14). "A name," that is, a reputation. Sardis was famed among the churches for spiritual vitality; yet the Heart-searcher, who seeth not as man seeth, pronounces her dead; how great searchings of heart should her case create among even the best of us! Laodicea deceived herself as to her true state (Revelation 3:17), but it is not written that she had a high name among the other churches, as Sardis had.

2. Be ã Greek. "Become," what thou art not, "watchful," or "wakeful," literally, "waking." the things which remain ã Strengthen those thy remaining few graces, which, in thy spiritual deadly slumber, are not yet quite extinct [ALFORD]. "The things that remain" can hardly mean "the PERSONS that are not yet dead, but are ready to die "; for Revelation 3:4 implies that the "few" faithful ones at Sardis were not "ready to die," but were full of life. are ã The two oldest manuscripts read, "were ready," literally, "were about to die," namely, at the time when you "strengthen" them. This implies that "thou art dead," Revelation 3:1, is to be taken with limitation; for those must have some life who are told to strengthen the things that remain. perfect ã literally, "filled up in full complement"; Translate, "complete." Weighed in the balance of Him who requires living faith as the motive of works, and found wanting. before God ã Greek, "in the sight of God." The three oldest manuscripts, Vulgate, Syriac, and Coptic, read, "before (in the sight of) MY God"; Christ's judgment is God the Father's judgment. In the sight of men, Sardis had "a name of living": "so many and so great are the obligations of pastors, that he who would in reality fulfil even a third of them, would be esteemed holy by men, whereas, if content with that alone, he would be sure not to escape hell" [JUAN D'AVILA]. Note: in Sardis and Laodicea alone of the seven we read of no conflict with foes within or without the Church. Not that either had renounced the appearance of opposition to the world; but neither had the faithfulness to witness for God by word and example, so as to "torment them that dwelt on the earth" (Revelation 11:10).

3. how thou hast received ã (Colossians 2:6; 1 Thessalonians 4:1; 1 Timothy 6:20). What Sardis is to "remember" is, not how joyfully she had received originally the Gospel message, but how the precious deposit was committed to her originally, so that she could not say, she had not "received and heard" it. The Greek is not aorist (as in Revelation 2:4, as to Ephesus, "Thou didst leave thy first love"), but "thou hast received" (perfect), and still hast the permanent deposit of doctrine committed to thee. The word "keep" (so the Greek is for English Version, "hold fast") which follows, accords with this sense. "Keep" or observe the commandment which thou hast received and didst hear. heard ã Greek aorist, "didst hear," namely, when the Gospel doctrine was committed to thee. TRENCH explains "how," with what demonstration of the Spirit and power from Christ's ambassadors the truth came to you, and how heartily and zealously you at first received it. Similarly BENGEL, "Regard to her former character (how it once stood) ought to guard Sardis against the future hour, whatsoever it shall be, proving fatal to her." But it is not likely that the Spirit repeats the same exhortation virtually to Sardis as to Ephesus. If therefore ã seeing thou art so warned, if, nevertheless, etc. come on thee as a thief ã in special judgment on thee as a Church, with the same stealthiness and as unexpectedly as shall be My visible second coming. As the thief gives no notice of his approach. Christ applies the language which in its fullest sense describes His second coming, to describe His coming in special judgments on churches and states (as Jerusalem, Matthew 24:4-28) these special judgments being anticipatory earnests of that great last coming. "The last day is hidden from us, that every day may be observed by us" [AUGUSTINE]. Twice Christ in the days of His flesh spake the same words (Matthew 24:42, 43; Luke 12:39, 40); and so deeply had His words been engraven on the minds of the apostles that they are often repeated in their writings (Revelation 16:15; 1 Thessalonians 5:2, 4, 6; 2 Peter 3:10). The Greek proverb was that "the feet of the avenging deities are shod with wool," expressing the noiseless approach of the divine judgments, and their possible nearness at the moment when they were supposed the farthest off [TRENCH].

4. The three oldest manuscripts prefix "but," or "nevertheless" (notwithstanding thy spiritual deadness), and omit "even." names ã persons named in the book of life (Revelation 3:5) known by name by the Lord as His own. These had the reality corresponding to their name; not a mere name among men as living, while really dead (Revelation 3:1). The gracious Lord does not overlook any exceptional cases of real saints in the midst of unreal professors. not defiled their garments ã namely, the garments of their Christian profession, of which baptism is the initiatory seal, whence the candidates for baptism used in the ancient Church to be arrayed in white. Compare also Ephesians 5:27, as to the spotlessness of the Church when she shall be presented to Christ; and Revelation 19:8, as to the "fine linen, clean and white, the righteousness of the saints," in which it shall be granted to her to be arrayed; and "the wedding garment." Meanwhile she is not to sully her Christian profession with any defilement of flesh or spirit, but to "keep her garments." For no defilement shall enter the heavenly city. Not that any keep themselves here wholly free from defilement; but, as compared with hollow professors, the godly keep themselves unspotted from the world; and when they do contract it, they wash it away, so as to have their "robes white in the blood of the Lamb" (Revelation 7:14). The Greek is not "to stain" (Greek, "miainein "), but to "defile," or besmear (Greek, "molunein "), Song Of Songs 5:3. they shall walk with me in white ã The promised reward accords with the character of those to be rewarded: keeping their garments undefiled and white through the blood of the Lamb now, they shall walk with Him in while hereafter. On "with me," compare the very same words, Luke 23:43; John 17:24. "Walk" implies spiritual life, for only the living walk; also liberty, for it is only the free who walk at large. The grace and dignity of flowing long garments is seen to best advantage when the person "walks": so the graces of the saint's manifested character shall appear fully when he shall serve the Lord perfectly hereafter (Revelation 22:3). they are worthy ã with the worthiness (not their own, but that) which Christ has put on them (Revelation 7:14). Ezekiel 16:14, "perfect through MY comeliness which I had put upon thee." Grace is glory in the bud. "The worthiness here denotes a congruity between the saint's state of grace on earth, and that of glory, which the Lord has appointed for them, about to be estimated by the law itself of grace" [VITRINGA]. Contrast Acts 13:46.

5. white ã not a dull white, but glittering, dazzling white [GROTIUS]. Compare Matthew 13:43. The body transfigured into the likeness of Christ's body, and emitting beams of light reflected from Him, is probably the "white raiment" promised here. the same ã Greek, "THIS man"; he and he alone. So one oldest manuscript reads. But two oldest manuscripts, and most of the ancient versions, "shall THUS be clothed," etc. raiment ã Greek, "garments." "He that overcometh" shall receive the same reward as they who "have not defiled their garments" (Revelation 3:4); therefore the two are identical. I will not ã Greek, "I will not by any means." blot out . . . name out of . . . book of life ã of the heavenly city. A register was kept in ancient cities of their citizens: the names of the dead were of course erased. So those who have a name that they live and are dead (Revelation 3:1), are blotted out of God's roll of the heavenly citizens and heirs of eternal life; not that in God's electing decree they ever were in His book of life. But, according to human conceptions, those who had a high name for piety would be supposed to be in it, and were, in respect to privileges, actually among those in the way of salvation; but these privileges, and the fact that they once might have been saved, shall be of no avail to them. As to the book of life, compare Revelation 13:8; 17:8; 20:12, 15; 21:27; Exodus 32:32; Psalms 69:28; Daniel 12:1. In the sense of the "call," many are enrolled among the called to salvation, who shall not be found among the chosen at last. The pale of salvation is wider than that of election. Election is fixed. Salvation is open to all and is pending (humanly speaking) in the case of those mentioned here. But Revelation 20:15; 21:27, exhibit the book of the elect alone in the narrower sense, after the erasure of the others. before . . . before ã Greek, "in the presence of." Compare the same promise of Christ's confessing before His Father those who confessed Him, Matthew 10:32, 33; Luke 12:8, 9. He omits "in heaven" after "My Father," because there is, now that He is in heaven, no contrast between the Father in heaven and the Son on earth. He now sets His seal from heaven upon many of His words uttered on earth [TRENCH]. An undesigned coincidence, proving that these epistles are, as they profess, in their words, as well as substance, Christ's own addresses; not even tinged with the color of John's style, such as it appears in his Gospel and Epistles. The coincidence is mainly with the three other Gospels, and not with John's, which makes the coincidence more markedly undesigned. So also the clause, "He that hath an ear, let him hear," is not repeated from John's Gospel, but from the Lord's own words in the three synoptic Gospels (Matthew 11:15; 13:9; Mark 4:9, 23; 7:16; Luke 8:8; 14:35).

6. (See note on Revelation 2:7.)

7. Philadelphia ã in Lydia, twenty-eight miles southeast of Sardis, built by Attalus Philadelphus, king of Pergamos, who died A.D. 138. It was nearly destroyed by an earthquake in the reign of Tiberius [TACITUS, Annals, 2.47]. The connection of this Church with Jews there causes the address to it to have an Old Testament coloring in the images employed. It and Smyrna alone of the seven receive unmixed praise. he that is holy ã as in the Old Testament, "the Holy One of Israel." Thus Jesus and the God of the Old Testament are one. None but God is absolutely holy (Greek, "hagios," separate from evil and perfectly hating it). In contrast to "the synagogue of Satan" (Revelation 3:9). true ã Greek, "alethinos ": "VERY God," as distinguished from the false gods and from all those who say that they are what they are not (Revelation 3:9):real, genuine. Furthermore, He perfectly realizes all that is involved in the names, GOD, Light (John 1:9; 1 John 2:8), Bread (John 6:32), the Vine (John 15:1); as distinguished from all typical, partial, and imperfect realizations of the idea. His nature answers to His name (John 17:3; 1 Thessalonians 1:9). The Greek, "alethes," on the other hand, is "truth-speaking," "truth-loving" (John 3:33; Titus 1:2). he that hath the key of David ã the antitype of Eliakim, to whom the "key," the emblem of authority "over the house of David," was transferred from Shebna, who was removed from the office of chamberlain or treasurer, as unworthy of it. Christ, the Heir of the throne of David, shall supplant all the less worthy stewards who have abused their trust in God's spiritual house, and "shall reign over the house of Jacob," literal and spiritual (Luke 1:32, 33), "for ever," "as a Son over His own house" (Hebrews 3:2-6). It rests with Christ to open or shut the heavenly palace, deciding who is, and who is not, to be admitted: as He also opens, or shuts, the prison, having the keys of hell (the grave ) and death (Revelation 1:18). The power of the keys was given to Peter and the other apostles, only when, and in so far as, Christ made him and them infallible. Whatever degrees of this power may have been committed to ministers, the supreme power belongs to Christ alone. Thus Peter rightly opened the Gospel door to the Gentiles (Acts 10:1-48; 11:17, 18; especially Acts 14:27, end). But he wrongly tried to shut the door in part again (Galatians 2:11-18). Eliakim had "the key of the house of David laid upon his shoulder": Christ, as the antitypical David, Himself has the key of the supreme "government upon His shoulder." His attribute here, as in the former addresses, accords with His promise. Though "the synagogue of Satan," false "Jews" (Revelation 3:9) try to "shut" the "door" which I "set open before thee"; "no man can shut it" (Revelation 3:8). shutteth ã So Vulgate and Syriac Versions read. But the four oldest manuscripts read, "shall shut"; so Coptic Version and ORIGEN. and no man openeth ã Two oldest manuscripts, B, a, Coptic Version, and ORIGEN read, "shall open." Two oldest manuscripts, A, C. and Vulgate Version support English Version reading.

8. I have set ã Greek, "given": it is My gracious gift to thee. open door ã for evangelization; a door of spiritual usefulness. The opening of a door by Him to the Philadelphian Church accords with the previous assignation to Him of "the key of David." and ã The three oldest manuscripts, A, B, C, and ORIGEN read, "which no man can shut." for ã "because." a little ã This gives the idea that Christ says, He sets before Philadelphia an open door because she has some little strength; whereas the sense rather is, He does so because she has "but little strength": being consciously weak herself, she is the fitter object for God's power to rest on [so AQUINAS], that so the Lord Christ may have all the glory. and hast kept ã and so, the littleness of thy strength becoming the source of Almighty power to thee, as leading thee to rest wholly on My great power, thou hast kept My word. GROTIUS makes "little strength" to mean that she had a Church small in numbers and external resources: "a little flock poor in worldly goods, and of small account in the eyes of men" [TRENCH]. So ALFORD. I prefer the view given above. The Greek verbs are in the aorist tense: "Thou didst keep . . . didst not deny My name": alluding to some particular occasion when her faithfulness was put to the test.

9. I will make ã Greek present, "I make," literally, "I give" (see note on Revelation 3:8). The promise to Philadelphia is larger than that to Smyrna. To Smyrna the promise was that "the synagogue of Satan" should not prevail against the faithful in her: to Philadelphia, that she should even win over some of "the synagogue of Satan" to fall on their faces and confess God is in her of a truth. Translate, "(some) of the synagogue." For until Christ shall come, and all Israel then be saved, there is but "a remnant" being gathered out of the Jews "according to the election of grace." This is an instance of how Christ set before her an "open door," some of her greatest adversaries, the Jews, being brought to the obedience of the faith. Their worshipping before her feet expresses the convert's willingness to take the very lowest place in the Church, doing servile honor to those whom once they persecuted, rather than dwell with the ungodly. So the Philippian jailer before Paul.

10. patience ã "endurance." "The word of My endurance" is My Gospel word, which teaches patient endurance in expectation of my coming (Revelation 1:9). My endurance is the endurance which I require, and which I practice. Christ Himself now endures, patiently waiting until the usurper be cast out, and all "His enemies be made His footstool." So, too, His Church, for the joy before her of sharing His coming kingdom, endures patiently. Hence, in Revelation 3:11, follows, "Behold, I come quickly." I also ã The reward is in kind: "because thou didst keep," etc. "I also (on My side) will keep thee," etc. from ã Greek, "(so as to deliver thee) out of," not to exempt from temptation. the hour of temptation ã the appointed season of affliction and temptation (so in Deuteronomy 4:34 the plagues are called "the temptations of Egypt"), literally, "the temptation": the sore temptation which is coming on: the time of great tribulation before Christ's second coming. to try them that dwell upon the earth ã those who are of earth, earthy (Revelation 8:13). "Dwell" implies that their home is earth, not heaven. All mankind, except the elect (Revelation 13:8, 14). The temptation brings out the fidelity of those kept by Christ and hardens the unbelieving reprobates (Revelation 9:20, 21; 16:11, 21). The particular persecutions which befell Philadelphia shortly after, were the earnest of the great last tribulation before Christ's coming, to which the Church's attention in all ages is directed.

11. Behold ã omitted by the three oldest manuscripts and most ancient versions. I come quickly ã the great incentive to persevering faithfulness, and the consolation under present trials. that . . . which thou hast ã "The word of my patience," or "endurance" (Revelation 3:10), which He had just commended them for keeping, and which involved with it the attaining of the kingdom; this they would lose if they yielded to the temptation of exchanging consistency and suffering for compromise and ease. that no man take thy crown ã which otherwise thou wouldst receive: that no tempter cause thee to lose it: not that the tempter would thus secure it for himself (Colossians 2:18).

12. pillar in the temple ã In one sense there shall be "no temple" in the heavenly city because there shall be no distinction of things into sacred and secular, for all things and persons shall be holy to the Lord. The city shall be all one great temple, in which the saints shall be not merely stones, as m the spiritual temple now on earth, but all eminent as pillars: immovably firm (unlike Philadelphia, the city which was so often shaken by earthquakes, STRABO [12 and 13]), like the colossal pillars before Solomon's temple, Boaz (that is, "In it is strength") and Jachin ("It shall be established"): only that those pillars were outside, these shall be within the temple. my God ã (See note on Revelation 2:7). go no more out ã The Greek is stronger, never more at all. As the elect angels are beyond the possibility of falling, being now under (as the Schoolmen say) "the blessed necessity of goodness," so shall the saints be. The door shall be once for all shut, as well to shut safely in for ever the elect, as to shut out the lost (Matthew 25:10; John 8:35; compare Isaiah 22:23, the type, Eliakim). They shall be priests for ever unto God (Revelation 1:6). "Who would not yearn for that city out of which no friend departs, and into which no enemy enters?" [AUGUSTINE in TRENCH]. write upon him the name of my God ã as belonging to God in a peculiar sense (Revelation 7:3; 9:4; 14:1; and especially Revelation 22:4), therefore secure. As the name of Jehovah ("Holiness to the Lord") was on the golden plate on the high priest's forehead (Exodus 28:36-38); so the saints in their heavenly royal priesthood shall bear His name openly, as consecrated to Him. Compare the caricature of this in the brand on the forehead of the beast's followers (Revelation 13:16, 17), and on the harlot (Revelation 17:5; compare Revelation 20:4). name of the city of my God ã as one of its citizens (Revelation 21:2, 3, 10, which is briefly alluded to by anticipation here). The full description of the city forms the appropriate close of the book. The saint's citizenship is now hidden, but then it shall be manifested: he shall have the right to enter in through the gates into the city (Revelation 22:14). This was the city which Abraham looked for. new ã Greek, "kaine." Not the old Jerusalem, once called "the holy city," but having forfeited the name. Greek, "nea," would express that it had recently come into existence; but Greek, "kaine," that which is new and different, superseding the worn-out old Jerusalem and its polity. "John, in the Gospel, applies to the old city the Greek name Hierosolyma. But in the Apocalypse, always, to the heavenly city the Hebrew name, Hierousalem. The Hebrew name is the original and holier one: the Greek, the recent and more secular and political one" [BENGEL]. my new name ã at present incommunicable and only known to God: to be hereafter revealed and made the believer's own in union with God in Christ. Christ's name written on him denotes he shall be wholly Christ's. New also relates to Christ, who shall assume a new character (answering to His "new name") entering with His saints on a kingdom ã not that which He had with the Father before the worlds, but that earned by His humiliation as Son of man. GIBBON, the infidel [Decline and Fall, ch. 64], gives an unwilling testimony to the fulfilment of the prophecy as to Philadelphia from a temporal point of view, Among the Greek colonies and churches of Asia, Philadelphia is still erect, ã a column in a scene of ruins ã a pleasing example that the paths of honor and safety may sometimes be the same."

13. (See note on Revelation 2:7).

14. Laodiceans ã The city was in the southwest of Phrygia, on the river Lycus, not far from Colosse, and lying between it and Philadelphia. It was destroyed by an earthquake, A.D. 62, and rebuilt by its wealthy citizens without the help of the state [TACITUS, Annals, 14.27]. This wealth (arising from the excellence of its wools) led to a self-satisfied, lukewarm state in spiritual things, as Revelation 3:17 describes. See note on Colossians 4:16, on the Epistle which is thought to have been written to the Laodicean Church by Paul. The Church in latter times was apparently flourishing; for one of the councils at which the canon of Scripture was determined was held in Laodicea in A.D. 361. Hardly a Christian is now to be found on or near its site. the Amen ã (Isaiah 65:16, Hebrew, "Bless Himself in the God of Amen . . . swear by the God of Amen," 2 Corinthians 1:20). He who not only says, but is, the Truth. The saints used Amen at the end of prayer, or in assenting to the word of God; but none, save the Son of God, ever said, "Amen, I say unto you," for it is the language peculiar to God, who avers by Himself. The New Testament formula, "Amen. I say unto you," is equivalent to the Old Testament formula, "as I live, saith Jehovah." In John's Gospel alone He uses (in the Greek ) the double "Amen," John 1:51; 3:3, etc.; in English Version," Verily, verily." The title happily harmonizes with the address. His unchanging faithfulness as "the Amen" contrasts with Laodicea's wavering of purpose, "neither hot nor cold" (Revelation 3:16). The angel of Laodicea has with some probability been conjectured to be Archippus, to whom, thirty years previously, Paul had already given a monition, as needing to be stirred up to diligence in his ministry. So the Apostolic Constitutions, [8.46], name him as the first bishop of Laodicea: supposed to be the son of Philemon (Philemon 1:2). faithful and true witness ã As "the Amen" expresses the unchangeable truth of His promises; so "the faithful the true witness," the truth of His revelations as to the heavenly things which He has seen and testifies. "Faithful," that is, trustworthy (2 Timothy 2:11, 13). "True" is here (Greek, "alethinos ") not truth-speaking (Greek, "alethes "), but "perfectly realizing all that is comprehended in the name Witness" (1 Timothy 6:13). Three things are necessary for this: (1) to have seen with His own eyes what He attests; (2) to be competent to relate it for others; (3) to be willing truthfully to do so. In Christ all these conditions meet [TRENCH]. beginning of the creation of God ã not he whom God created first, but as in Colossians 1:15-18 (see on Colossians 1:15-18), the Beginner of all creation, its originating instrument. All creation would not be represented adoring Him, if He were but one of themselves. His being the Creator is a strong guarantee for His faithfulness as "the Witness and Amen."

15. neither cold ã The antithesis to "hot," literally, "boiling" ("fervent," Acts 18:25; Romans 12:11; compare Song Of Songs 8:6; Luke 24:32), requires that "cold" should here mean more than negatively cold; it is rather, positively icy cold: having never yet been warmed. The Laodiceans were in spiritual things cold comparatively, but not cold as the world outside, and as those who had never belonged to the Church. The lukewarm state, if it be the transitional stage to a warmer, is a desirable state (for a little religion, if real, is better than none); but most fatal when, as here, an abiding condition, for it is mistaken for a safe state (Revelation 3:17). This accounts for Christ's desiring that they were cold rather than lukewarm. For then there would not be the same "danger of mixed motive and disregarded principle" [ALFORD]. Also, there is more hope of the "cold," that is, those who are of the world, and not yet warmed by the Gospel call; for, when called, they may become hot and fervent Christians: such did the once-cold publicans, Zaccheus and Matthew, become. But the lukewarm has been brought within reach of the holy fire, without being heated by it into fervor: having religion enough to lull the conscience in false security, but not religion enough to save the soul: as Demas, 2 Timothy 4:10. Such were the halters between two opinions in Israel (1 Kings 18:21; compare 2 Kings 17:41; Matthew 6:24).

16. neither cold nor hot ã So one oldest manuscript, B, and Vulgate read. But two oldest manuscripts, Syriac, and Coptic transpose thus, "hot nor cold." It is remarkable that the Greek adjectives are in the masculine, agreeing with the angel, not feminine, agreeing with the Church. The Lord addresses the angel as the embodiment and representative of the Church. The chief minister is answerable for his flock if he have not faithfully warned the members of it. I will ã Greek, "I am about to," "I am ready to": I have it in my mind: implying graciously the possibility of the threat not being executed, if only they repent at once. His dealings towards them will depend on theirs towards Him. spue thee out of my month ã reject with righteous loathing, as Canaan spued out its inhabitants for their abominations. Physicians used lukewarm water to cause vomiting. Cold and hot drinks were common at feasts, but never lukewarm. There were hot and cold springs near Laodicea.

17. Self-sufficiency is the fatal danger of a lukewarm state (see note on Revelation 3:15). thou sayest ã virtually and mentally, if not in so many words. increased with goods ã Greek, "have become enriched," implying self-praise in self-acquired riches. The Lord alludes to Hosea 12:8. The riches on which they prided themselves were spiritual riches; though, doubtless, their spiritual self-sufficiency ("I have need of nothing") was much fostered by their worldly wealth; as, on the other hand, poverty of spirit is fostered by poverty in respect to worldly riches. knowest not that thou ã in particular above all others. The "THOU" in the Greek is emphatic. art wretched ã Greek, "art the wretched one." miserable ã So one oldest manuscripts reads. But two oldest manuscripts prefix "the." Translate, "the pitiable"; "the one especially to be pitied." How different Christ's estimate of men, from their own estimate of themselves, "I have need of nothing!" blind ã whereas Laodicea boasted of a deeper than common insight into divine things. They were not absolutely blind, else eye-salve would have been of no avail to them; but short-sighted.

18. Gentle and loving irony. Take My advice, thou who fanciest thyself in need of nothing. Not only art thou not in need of nothing, but art in need of the commonest necessaries of existence. He graciously stoops to their modes of thought and speech: Thou art a people ready to listen to any counsel as to how to buy to advantage; then, listen to My counsel (for I am "Counsellor," Isaiah 9:6), buy of ME" (in whom, according to Paul's Epistle written to the neighboring Colosse and intended for the Laodicean Church also, Colossians 2:1, 3; 4:16, are hidden all the treasures of wisdom and knowledge ). "Buy" does not imply that we can, by any work or merit of ours, purchase God's free gift; nay the very purchase money consists in the renunciation of all self-righteousness, such as Laodicea had (Revelation 3:17). "Buy" at the cost of thine own self-sufficiency (so Paul, Philippians 3:7, 8); and the giving up of all things, however dear to us, that would prevent our receiving Christ's salvation as a free gift, for example, self and worldly desires. Compare Isaiah 55:1, "Buy . . . without money and price." of me ã the source of "unsearchable riches" (Ephesians 3:8). Laodicea was a city of extensive money transactions [CICERO]. gold tried in, etc. ã literally, "fired (and fresh) from the fire," that is, just fresh from the furnace which has proved its purity, and retaining its bright gloss. Sterling spiritual wealth, as contrasted with its counterfeit, in which Laodicea boasted itself. Having bought this gold she will be no longer poor (Revelation 3:17). mayest be rich ã Greek, "mayest be enriched." white raiment ã "garments." Laodicea's wools were famous. Christ offers infinitely whiter raiment. As "gold tried in the fire" expresses faith tested by fiery trials: so "white raiment," Christ's righteousness imputed to the believer in justification and imparted in sanctification. appear ã Greek, "be manifested," namely, at the last day, when everyone without the wedding. garment shall be discovered. To strip one, is in the East the image of putting to open shame. So also to clothe one with fine apparel is the image of doing him honor. Man can discover his shame, God alone can cover it, so that his nakedness shall not be manifested at last (Colossians 3:10-14). Blessed is he whose sin is so covered. The hypocrite's shame may be manifested now; it must be so at last. anoint . . . with eye-salve ã The oldest manuscripts read, "(buy of Me) eye-salve (collyrium, a roll of ointment), to anoint thine eyes." Christ has for Laodicea an ointment far more precious than all the costly unguents of the East. The eye is here the conscience or inner light of the mind. According as it is sound and "single" (Greek, "haplous," "simple"), or otherwise, the man sees aright spiritually, or does not. The Holy Spirit's unction, like the ancient eye-salve's, first smarts with conviction of sin, then heals. He opens our eyes first to ourselves in our wretchedness, then to the Saviour in His preciousness. TRENCH notices that the most sunken churches of the seven, namely, Sardis and Laodicea, are the ones in which alone are specified no opponents from without, nor heresies from within. The Church owes much to God's overruling Providence which has made so often internal and external foes, in spite of themselves, to promote His cause by calling forth her energies in contending for the faith once delivered to the saints. Peace is dearly bought at the cost of spiritual stagnation, where there is not interest enough felt in religion to contend about it at all.

19. (Job 5:17; Proverbs 3:11, 12; Hebrews 12:5, 6.) So in the case of Manasseh (2 Chronicles 33:11-13). As many ã All. "He scourgeth every son whom He receiveth. And shalt thou be an exception? If excepted from suffering the scourge, thou art excepted from the number of the sons" [AUGUSTINE]. This is an encouragement to Laodicea not to despair, but to regard the rebuke as a token for good, if she profit by it. I love ã Greek, "philo," the love of gratuitous affection, independent of any grounds for esteem in the object loved. But in the case of Philadelphia (Revelation 3:9), "I have loved thee" (Greek, "egapesa ") with the love of esteem, founded on the judgment. Compare the note in my English Gnomon of BENGEL, John 21:15-17. I rebuke ã The "I" in the Greek stands first in the sentence emphatically. I in My dealings, so altogether unlike man's, in the case of all whom I love, rebuke. The Greek, "elencho," is the same verb. as in John 16:8, "(the Holy Ghost) will convince (rebuke unto conviction) the world of sin." chasten ã "chastise." The Greek, "paideu," which in classical Greek means to instruct, in the New Testament means to instruct by chastisement (Hebrews 12:5, 6). David was rebuked unto conviction, when he cried, "I have sinned against the Lord"; the chastening followed when his child was taken from him (2 Samuel 12:13, 14). In the divine chastening, the sinner at one and the same time winces under the rod and learns righteousness. be zealous ã habitually. Present tense in the Greek, of a lifelong course of zeal. The opposite of "lukewarm." The Greek by alliteration marks this: Laodicea had not been "hot" (Greek, "zestos "), she is therefore urged to "be zealous" (Greek, "zeleue "): both are derived from the same verb, Greek, "zeo," "to boil." repent ã Greek aorist: of an act to be once for all done, and done at once.

20. stand ã waiting in wonderful condescension and long-suffering. knock ã (Song Of Songs 5:2). This is a further manifestation of His loving desire for the sinner's salvation. He who is Himself "the Door," and who bids us "knock" that it may be "opened unto" us, is first Himself to knock at the door of our hearts. If He did not knock first, we should never come to knock at His door. Compare Song Of Songs 5:4-6, which is plainly alluded to here; the Spirit thus in Revelation sealing the canonicity of that mystical book. The spiritual state of the bride there, between waking and sleeping, slow to open the door to her divine lover, answers to that of the lukewarm Laodicea here. "Love in regard to men emptied (humbled) God; for He does not remain in His place and call to Himself the servant whom He loved, but He comes down Himself to seek him, and He who is all-rich arrives at the lodging of the pauper, and with His own voice intimates His yearning love, and seeks a similar return, and withdraws not when disowned, and is not impatient at insult, and when persecuted still waits at the doors" [NICOLAUS CABASILAS in TRENCH]. my voice ã He appeals to the sinner not only with His hand (His providences) knocking, but with His voice (His word read or heard; or rather, His Spirit inwardly applying to man's spirit the lessons to be drawn from His providence and His word). If we refuse to answer to His knocking at our door now, He will refuse to hear our knocking at His door hereafter. In respect to His second coming also, He is even now at the door, and we know not how soon He may knock: therefore we should always be ready to open to Him immediately. if any man hear ã for man is not compelled by irresistible force: Christ knocks, but does not break open the door, though the violent take heaven by the force of prayer (Matthew 11:12): whosoever does hear, does so not of himself, but by the drawings of God's grace (John 6:44): repentance is Christ's gift (Acts 5:31). He draws, not drags. The Sun of righteousness, like the natural sun, the moment that the door is opened, pours in His light, which could not previously find an entrance. Compare HILARY on Psalm 118:19. I will come in to him ã as I did to Zaccheus. sup with him, and he with me ã Delightful reciprocity! Compare "dwelleth in me, and I in Him," John 6:56. Whereas, ordinarily, the admitted guest sups with the admitter, here the divine guest becomes Himself the host, for He is the bread of life, and the Giver of the marriage feast. Here again He alludes to the imagery of Song Of Songs 4:16, where the Bride invites Him to eat pleasant fruits, even as He had first prepared a feast for her, "His fruit was sweet to my taste." Compare the same interchange, John 21:9-13, the feast being made up of the viands that Jesus brought, and those which the disciples brought. The consummation of this blessed intercommunion shall be at the Marriage Supper of the Lamb, of which the Lord's Supper is the earnest and foretaste.

21. sit with me in my throne ã (Revelation 2:26, 27; 20:6; Matthew 19:28; 20:23; John 17:22, 24; 2 Timothy 2:12). The same whom Christ had just before threatened to spue out of His mouth, is now offered a seat with Him on His throne! "The highest place is within reach of the lowest; the faintest spark of grace may be fanned into the mightiest flame of love" [TRENCH]. even as I also ã Two thrones are here mentioned: (1) His Father's, upon which He now sits, and has sat since His ascension, after His victory over death, sin, the world; upon this none can sit save God, and the God-man Christ Jesus, for it is the incommunicable prerogative of God alone; (2) the throne which shall be peculiarly His as the once humbled and then glorified Son of man, to be set up over the whole earth (heretofore usurped by Satan) at His coming again; in this the victorious saints shall share (1 Corinthians 6:2). The transfigured elect Church shall with Christ judge and reign over the nations in the flesh, and Israel the foremost of them; ministering blessings to them as angels were the Lord's mediators of blessing and administrators of His government in setting up His throne in Israel at Sinai. This privilege of our high calling belongs exclusively to the present time while Satan reigns, when alone there is scope for conflict and for victory (2 Timothy 2:11, 12). When Satan shall be bound (Revelation 20:4), there shall be no longer scope for it, for all on earth shall know the Lord from the least to the greatest. This, the grandest and crowning promise, is placed at the end of all the seven addresses, to gather all in one. It also forms the link to the next part of the book, where the Lamb is introduced seated on His Father's throne (Revelation 4:2, 3; 5:5, 6). The Eastern throne is broad, admitting others besides him who, as chief, occupies the center. TRENCH notices; The order of the promises in the seven epistles corresponds to that of the unfolding of the kingdom of God its first beginnings on earth to its consummation in heaven. To the faithful at Ephesus: (1) The tree of life in the Paradise of God is promised (Revelation 2:7), answering to Genesis 2:9. (2) Sin entered the world and death by sin; but to the faithful at Smyrna it is promised, they shall not be hurt by the second death (Revelation 2:11). (3) The promise of the hidden manna (Revelation 2:17) to Pergamos brings us to the Mosaic period, the Church in the wilderness. (4) That to Thyatira, namely, triumph over the nations (Revelation 2:26, 27), forms the consummation of the kingdom in prophetic type, the period of David and Solomon characterized by this power of the nations. Here there is a division, the seven falling into two groups, four and three, as often, for example, the Lord's Prayer, three and four. The scenery of the last three passes from earth to heaven, the Church contemplated as triumphant, with its steps from glory to glory. (5) Christ promises to the believer of Sardis not to blot his name out of the book of life but to confess him before His Father and the angels at the judgment-day, and clothe him with a glorified body of dazzling whiteness (Revelation 3:4, 5). (6) To the faithful at Philadelphia Christ promises they shall be citizens of the new Jerusalem, fixed as immovable pillars there, where city and temple are one (Revelation 3:12); here not only individual salvation is promised to the believer, as in the case of Sardis, but also privileges in the blessed communion of the Church triumphant. (7) Lastly, to the faithful of Laodicea is given the crowning promise, not only the two former blessings, but a seat with Christ on His throne, even as He has sat with His Father on His Father's throne (Revelation 3:21).

Barnes' Notes on The New Testament

REVELATION OF ST. JOHN THE DIVINE

Analysis of the Chapter

This chapter comprises four of the seven epistles addressed to the seven churches: those addressed to Ephesus, Smyrna, Pergamos, and Thyatira. A particular view of the contents of the epistles will be more appropriate as they come separately to be considered, than in this place. There are some general remarks in regard to their structure, however, which may be properly made here.

(1.) They all begin with a reference to some of the attributes of the Saviour, in general some attribute that had been noted in the first chapter; and while they are all adapted to make a deep impression on the mind, perhaps each one was selected in such a way as to have a special propriety in reference to each particular church. Thus in the address to the church at Ephesus (Rev. 2:1) the allusion is to the fact that he who speaks to them "holds the seven stars in his right hand, and walks in the midst of the seven golden candlesticks ;" in the epistle to the church at Smyrna, (Rev. 2:8,) it is he who "is the first and the last, who was dead and is alive ;" in the epistle to the church at Pergamos, (Rev. 2:12,) it is he "which hath the sharp sword with the two edges ;" in the epistle to the church at Thyatira, (Rev. 2:18,) it is "the Son of God, who hath his eyes like unto a flame of fire, and his feet like fine brass;" in the epistle to the church at Sardis, (Rev. 3:1,) it is he who "hath the seven Spirits of God, and the seven stars;" in the epistle to the church at Philadelphia, (Rev. 3:7,) it is "he that is holy, he that is true, he that hath the key of David, he that openeth and no man shutteth, and shutteth and no man openeth ;" in the epistle to the church at Laodicea, (Rev. 3:14,) it is he who is the "Amen, the faithful and true witness, the beginning of the creation of God."

(2.) These introductions are followed with the formula, "I know thy works." The peculiar characteristics then of each church are referred to, with a sentiment of approbation or disapprobation expressed in regard to their conduct. Of two of the churches, that at Smyrna, (Rev. 2:9,) and that at Philadelphia, (Rev. 3:10,) he expresses his enure approbation; to the churches of Sardis, (Rev. 3:3,) and Laodicea, (Rev. 3:15-18,) he administers a decided rebuke; to the churches of Ephesus, (Rev. 2:3-6,) Pergamos, (Rev. 2:13-16,) and Thyatira, (Rev. 2:19, 20, 24, 25, ) he intermingles praise and rebuke, for he saw much to commend, but at the same time not a little that was reprehensible. In all cases, however, the approbation precedes the blame: showing that he was more disposed to find that which was good than that which was evil.

(3.) After the statement of their characteristics, there follows in each case, counsel, advice, admonition, or promises, such as their circumstances demandedãencouragement in trial, and injunctions to put away their sins. The admonitions are addressed to the churches as if Christ were at hand, and would ere long come and sit in judgment on them and their deeds.

(4.) There is a solemn admonition to hear what the Spirit has to say to the churches. This is in each case expressed in the same manner, "He that hath an ear, let him hear what the Spirit saith unto the churches," Rev. 2:7, 11, 17, 29; 3:6, 13, 22.

These admonitions were designed to call the attention of the churches to these things, and at the same time they seem designed to show that they were not intended for them alone. They are addressed to any one who "has an ear," and therefore had some principles of general application to others, and to which all should attend who were disposed to learn the will of the Redeemer. What was addressed to one church, at any time, would be equally applicable to all churches in the same circumstances; what was adapted to rebuke, elevate, or comfort Christians in any one age or land, would be adapted to be useful to Christians of all ages and lands.

(5.) There then is, either following or preceding that call on all the churches to hear, some promise or assurance designed to encourage the church, and urge it forward in the discharge of duty, or in enduring trial. This is found in each one of the epistles, though not always in the same relative position.

THE EPISTLE TO THE CHURCH AT EPHESUS

The contents of the epistle to the church at Ephesusãthe first addressedãare these:

(1.) The attribute of the Saviour referred to is, that he "holds the stars in his right hand, and walks in the midst of the golden candlesticks," Rev. 2:1.

(2.) He commends them for their patience, and for their opposition to those who are evil, and for their zeal and fidelity in carefully examining into the character of some who claimed to be apostles, but who were in fact impostors; for their perseverance in bearing up under trial, and not fainting in his cause, and for their opposition to the Nicolaitanes, whom he says he hates, Rev. 2:2, 3, 6.

(3.) He reproves them for having left their first love to him, Rev. 2:4.

(4.) He admonishes them to remember whence they had fallen, to repent, and to do their first works, Rev. 2:5.

(5.) He threatens them that if they do not repent he will come and remove the candlestick out of its place, Rev. 2:5; and

(6.) he assures them and all others that whosoever overcomes, he will "give him to eat of the tree of life which is in the midst of the paradise of God," Rev. 2:7.

1. Unto the angel. The minister; the presiding presbyter; the bishopãin the primitive sense of the word bishopãdenoting one who had the spiritual charge of a congregation. See Note on Rev. 1:20.

Of the church. Not of the churches of Ephesus, but of the one church of that city. There is no evidence that the word is used in a collective sense to denote a group of churches, like a diocese; nor is there any evidence that there was such a group of churches in Ephesus, or that there was more than one church in that city. It is probable that all who were Christians there were regarded as members of one churchãthough for convenience they may have met for worship in different places. Thus there was one church in Corinth, (1 Cor. 1:1) one church in Thessalonica, (1 Thess. 1:1,) etc.

Of Ephesus. On the situation of Ephesus, See Note on Acts 18:19, and the Introduction to the Notes on the Epistle to the Ephesians. It was the capital of Ionia; was one of the twelve Ionian cities of Asia Minor in the Mythic times, and was said to have been founded by the Amazons. It was situated on the river Cayster, not far from the Icarian Sea, between Smyrna and Miletus. It was one of the most considerable cities of Asia Minor, and while, about the epoch when Christianity was introduced, other cities declined, Ephesus rose more and more. It owed its prosperity, in part, to the favour of its governors, for Lysimachus named the city Arsinbe, in honour of his second wife, and Attalus Philadelphus furnished it with splendid wharves and docks. Under the Romans it was the capital not only of Ionia, but of the entire province of Asia, and bore the honourable title of the first and greatest metropolis of Asia. John is supposed to have resided in this city, and to have preached the gospel there for many years; and on this account perhaps it was, as well as on account of the relative importance of the city, that the first epistle of the seven was addressed to that church. On the present condition of the ruins of Ephesus, See Note on Rev. 2:5.

We have no means whatever of ascertaining the size of the church when John wrote the book of Revelation. From the fact, however, that Paul, as is supposed, (see Introduction to the Epistle to the Ephesians,) laboured there for about three years; that there was a body of "elders" who presided over the church there, (Acts 20:1) and that the apostle John seems to have spent a considerable part of his life there in preaching the gospel, it may be presumed that there was a large and flourishing church in that city. The epistle before us shows also that it was characterized by distinguished piety.

These things saith he that holdeth the seven stars in his right hand. See Note on Rev. 1:16.

The object here seems to be to turn the attention of the church in Ephesus to some attribute of the Saviour which deserved their special regard, or which constituted a special reason for attending to what he said. To do this, the attention is directed in this case to the fact that he held the seven starsãemblematic of the ministers of the churchesãin his hand, and that he walked in the midst of the lamp-bearersãrepresenting the churches themselves, intimating that they were dependent on him; that he had power to continue or remove the ministry, and that it was by his presence only that those lamp-bearers would continue to give light. The absolute control over the ministry, and the fact that he walked amidst the churches, and that his presence was necessary to their perpetuity and their welfare, seem to be the principal ideas implied in this representation. These truths he would impress on their minds in order that they might feel how easy it would be for him to punish any disobedience, and in order that they might do what was necessary to secure his continual presence among them. These views seem to be sanctioned by the character of the punishment threatened, (Rev. 2:5,) "that he would remove the candlestick representing their church out of its place." See Note on Rev. 2:5.

Who walketh in the midst, etc. In chapter Rev. 1:13, he is represented simply as being seen amidst the golden candlesticks, See Note on Rev. 1:13.

Here there is the additional idea of his "walking" in the midst of them, implying perhaps constant and vigilant supervision. He went from one to another, as one who inspects and surveys what is under his care; perhaps also with the idea that he went among them as a friend to bless them.

2. I know thy works. The common formula with which all the epistles to the seven churches are introduced. It is designed to impress upon them deeply the conviction that he was intimately acquainted with all that they did, good and bad, and that therefore he was abundantly qualified to dispense rewards or administer punishments according to truth and justice. It may be observed, that as many of the things referred to in these epistles were things pertaining to the heartãthe feelings, the state of the mindãit is implied that he who speaks here has an intimate acquaintance with the heart of manãa prerogative which is always attributed to the Saviour. See John 2:25. But no one can do this who is not Divine; and this declaration, therefore, furnishes a strong proof of the divinity of Christ. See Psa. 7:9; Jer. 11:20; 17:10; 1 Sam. 16:7; 1 Kings 8:39.

And thy labour. The word here usedãkopoﬂãmeans properly a beating, hence wailing, grief, with beating the breast; and then it means excessive labour or toil adapted to produce grief or sadness, and is commonly employed in the New Testament in the latter sense. It is used in the sense of trouble in Matt. 26:10ã"Why trouble ye [literally, why give ye trouble to] the woman?" (compare also Mark 14:6; Luke 11:7; 18:5; Gal. 6:17) and in the sense of labour, or wearisome toil, in John 4:38; 1 Cor. 3:8; 15:58; 2 Cor. 6:5

2 Cor. 10:15; 2 Cor. 11:23, 27

et al. The connexion here would admit of either sense. It is commonly understood, as in our translation, in the sense of labour, though it would seem that the other significationãthat of troubleãwould not be inappropriate. If it means labour, it refers to their faithful service in his cause, and especially in opposing error. It seems to me, however, that the word trouble would better suit the connexion.

And thy patience. Under these trials; to wit, in relation to the efforts which had been made by the advocates of error to corrupt them, and to turn them away from the truth. They had patiently borne the opposition made to the truth; they had manifested a spirit of firm endurance amidst many arts of those opposed to them to draw them off from simple faith in Christ.

And how thou canst not bear them which are evil. Canst not endure or tolerate them. Compare Note on 2 John 1:10.

That is, they had no sympathy with their doctrines or their practices; they were utterly opposed to them. They had lent them no countenance, but had in every way shown that they had no fellowship with them. The evil persons here referred to were doubtless those mentioned in this verse as claiming that "they were apostles," and those mentioned in Rev. 2:6 as the Nicolaitanes.

And thou hast tried them which say they are apostles. Thou hast thoroughly examined their claims. It is not said in what way they had done this, but it was probably by considering attentively and candidly the evidence on which they relied, whatever that may have been. Nor is it certainly known who these persons were, or on what grounds they advanced their pretensions to the apostolic office. It cannot be supposed that they claimed to have been of the number of apostles selected by the Saviour, for that would have been too absurd; and the only solution would seem to be that they claimed either

(1) that they had been called to that office after the Saviour ascended, as Paul was; or

(2) that they claimed the honour due to this name or office in virtue of some election to it; or

(3) that they claimed to be the successors of the apostles, and to possess and transmit their authority. If the first of these, it would seem that the only ground of claim would be that they had been called in some miraculous way to the rank of apostles, and, of course, an examination of their claims would be an examination of the alleged miraculous call, and of the evidence on which they would rely that they had such a call. If the second, then the claim must have been founded on some such plea as that the apostolic office was designed to be elective, as in the case of Matthias, (Acts 1:23-26,) and that they maintained that this arrangement was to be continued in the church; and then an examination of their claims would involve an investigation of the question whether it was contemplated that the apostolic office was designed to be perpetuated in that manner, or whether the election of Matthias was only a temporary arrangement, designed to answer a particular purpose. If the third, then the claim must have been founded on the plea that the apostolic office was designed to be perpetuated by a regular succession, and that they, by ordination, were in a line of that succession; and then the examination and refutation of the claim must have consisted in showing, from the nature of the office, and the necessary qualifications for the office of apostle, that it was designed to be temporary, and that there could be properly no successors of the apostles as such. On either of these suppositions such a line of argument would be fatal to all claims to any succession in the apostolic office now. If each of these points should fail, of course their claims to the rank of apostles would ceaseãjust as all claims to the dignity and rank of the apostles must fail now. The passage becomes thus a strong argument against the claims of any persons to be "apostles," or to be the "successors" of the apostles in the peculiarity of their office.

And are not. There were never any apostles of Jesus Christ but the original twelve whom he chose; Matthias, who was chosen in the place of Judas, (Acts 1:26;) and Paul, who was specially called to the office by the Saviour after his resurrection. On this point, see my work on the "Apostolic Church," [pp. 49-57, London ed.]

And hast found them liars. Hast discovered their pretensions to be unfounded and false. In 2 Cor. 11:13, "false apostles" are mentioned; and in an office of so much honour as this, it is probable that there would be not a few claimants to it in the world. To set up a claim to what they knew they were not entitled to would be a falsehood; and as this seems to have been the character of these men, the Saviour in the passage before us does not hesitate to designate them by an appropriate term, and to call them liars. The point here commended in the Ephesian church is, that they had sought to have a pure ministryãa ministry whose claims were well founded. They had felt the importance of this; had carefully examined the claims of pretenders; and had refused to recognise those who could not show in a proper manner that they had been designated to their work by the Lord Jesus. The same zeal in the same cause would be commended by the Saviour now.

3. And hast borne. Hast borne up under trials; or hast borne with, the evils with which you have been assailed. That is, you have not given way to murmuring or complaints in trial; you have not abandoned the principles of truth and yielded to the prevalence of error.

And hast patience. That is, in this connexion, hast shown that thou canst bear up under these things with patience. This is a repetition of what is said in Rev. 2:2, but in a somewhat different connexion. There it rather refers to the trouble which they had experienced on account of the pretensions of false apostles, and the patient, persevering, and enduring spirit which they had shown in that form of trial; here the expression is more general, denoting a patient spirit in regard to all forms of trial.

And for my name's sake hast laboured. On account of me, and in my cause. That is, the labour here referred to, whatever it was, was to advance the cause of the Redeemer. In the word rendered "hast laboured"ãekopiasaﬂãthere is a reference to the word used in the previous verseã"thy labour"ãkopon sou; and the design is to show that the "labour," or trouble there referred to, was on account of him.

And hast not fainted. Hast not become exhausted, or wearied out, so as to give over. The word here used (kamnw) occurs in only three places in the New Testament: Heb. 12:3, "Lest ye be wearied, and faint; James 5:15, "the prayer of faith shall save the sick;" and in the passage before us. It means properly to become weary and faint from toil, etc.; and the idea here is, that they had not become so wearied out as to give over from exhaustion. The sense of the whole passage is thus rendered by Professor Stuart: "Thou canst not bear with false teachers, but thou canst bear with troubles and perplexities on account of me; thou hast undergone wearisome toil, but thou art not wearied out thereby." The state of mind, considered as the state of mind appropriate to a Christian, here represented, is, that we should not tolerate error and sin, but that we should bear up under the trials which they may incidentally occasion us; that we should have such a repugnance to evil that we cannot endure it, as evil, but that we should have such love to the Saviour and his cause as to be willing to bear anything, even in relation to that, or springing from that, that we may be called to suffer in that cause; that while we may be weary in his workãfor our bodily strength may become exhausted (compare Matt. 26:41)ãwe should not be weary of it; and that though we may have many perplexities, and may meet with much opposition, yet we should not relax our zeal, but should persevere with an ardour that never faints, until our Saviour calls us to our reward.

4. Nevertheless I have somewhat against thee. Notwithstanding this general commendation, there are things which I cannot approve.

Because thou hast left thy first love. Thou hast remittedãafhkaﬂãor let down thy early love; that is, it is less glowing and ardent than it was at first. The love here referred to is evidently love to the Saviour; and the idea is, that, as a church, they had less of this than formerly characterized them. In this respect they were in a state of declension; and though they still maintained the doctrines of his religion, and opposed the advocates of error, they showed less ardour of affection towards him directly than they had formerly done. In regard to this, we may remark,

(1.) that what is here stated of the church at Ephesus is not uncommon.

(a) Individual Christians often lose much of their first love. It is true, indeed, that there is often an appearance of this which does not exist in reality. Not a little of the ardour of young converts is often nothing more than the excitement of animal feeling, which will soon die away of course, though their real love may not be diminished, or may be constantly growing stronger. When a son returns home after a long absence, and meets his parents and brothers and sisters, there is a glow, a warmth of feeling, a joyousness of emotion, which cannot be expected to continue always, and which he may never be able to recall again, though he may be ever growing in real attachment to his friends and to his home.

(b) Churches remit the ardour of their first love. They are often formed under the reviving influences of the Holy Spirit when many are converted, and are warm-hearted and zealous young converts. Or they are formed from other churches that have become cold and dead, from which the new organization, embodying the life of the church, was constrained to separate. Or they are formed under the influence of some strong and mighty truth that has taken possession of the mind, and that gives a peculiar character to the church at first. Or they are formed with a distinct reference to promoting some one great object in the cause of the Redeemer. So the early Christian churches were formed. So the church in Germany, France, Switzerland, and England, came out from the Roman communion under the influence of the doctrine of justification by faith. So the Nestorians in former ages, and the Moravians in modern times, were characterized by warm zeal in the cause of missions. So the Puritans came out from the established church of England at one time, and the Methodists at another, warmed with a holier love to the cause of evangelical religion than existed in the body from which they separated. So many a church is formed now amidst the exciting scenes of a revival of religion, and in the early days of its history puts to shame the older and the slumbering churches around them. But it need scarcely be said that this early zeal may die away, and that the church, once so full of life and love, may become as cold as those that went before it, or as those from which it separated, and that there may be a necessity for the formation of new organizations that shall be fired with ardour and zeal. One has only to look at Germany, at Switzerland, at various portions of the reformed churches elsewhere; at the Nestorinns, whose zeal for missions long since departed, or even at the Moravians, among whom it has so much declined; at various portions of the Puritan churches; and at many an individual church formed under the warm and exciting feelings of a revival of religion, to see that what occurred at Ephesus may occur elsewhere.

(2.) The same thing that occurred there may be expected to follow in all similar cases. The Saviour governs the church always on essentially the same principles; and it is no uncommon thing that when a church has lost the ardour of its first love, it is suffered more and more to decline, until "the candlestick is removed"ãuntil either the church becomes wholly extinct, or until vital piety is wholly gone, and all that remains is the religion of forms.

5. Remember therefore from whence thou art fallen. The eminence which you once occupied. Call to remembrance the state in which you once were. The duty here enjoined is, when religion has declined in our hearts, or in the church, to call to distinct recollection the former stateãthe ardour, the zeal, the warmth of love which once characterized us. The reason for this is, that such a recalling of the former state will be likely to produce a happy influence on the heart. Nothing is better adapted to affect a backsliding Christian, or a backsliding church, than to call to distinct recollection the former conditionãthe happier days of piety. The joy then experienced; the good done; the honour reflected on the cause of religion; the peace of mind of that period, will contrast strongly with the present, and nothing will be better fitted to recall an erring church or an erring individual from their wanderings than such a reminiscence of the past. The advantages of thus "remembering" their former condition would be manyãfor some of the most valuable impressions which are made on the mind, and some of the most important lessons learned, are from the recollections of a former state. Among those advantages, in this case, would be such as the following:

(a) It would show how much they might have enjoyed if they had continued as they beganãhow much more real happiness they would have had than they actually have enjoyed.

(b) How much good they might have done, if they had only persevered in the zeal with which they commenced the Christian life. How much more good might most Christians do than they actually accomplish, if they would barely, even without increasing it, continue with the degree of zeal with which they begin their course.

(c) How much greater attainments they might have made in the Divine life, and in the knowledge of religion, than they have made: that is, how much more elevated and enlarged might have been their views of religion, and their knowledge of the word of God. And

(d) such a recollection of their past state, as contrasted with what they now are, would exert a powerful influence in producing true repentanceãfor there is nothing better adapted to do this than a just view of what we might have been, as compared with what we now are. If a man has become cold towards his wife, nothing is better fitted to reclaim him than to recall to his recollection the time when he led her to the altar; the solemn vow then made; and the rapture of his heart when he pressed her to his bosom and called her his own.

And repent. The word here used means to change one's mind and purposes, and, along with that, the conduct or demeanour. The duty of repentance here urged would extend to all the points in which they had erred.

And do the first works. The works which Were done when the church was first established. That is, manifest the zeal and love which were formerly evinced in opposing error, and in doing good. This is the true counsel to be given to those who have backslidden, and have "left their first love," now. Often such persons, sensible that they have erred, and that they have not the enjoyment in religion which they once had, profess to be willing and desirous to return, but they know not how to do itãhow to revive their ardourãhow to rekindle in their bosom the flame of extinguished love. They suppose it must be by silent meditation, or by some supernatural influence, and they wait for some visitation from above to call them back, and to restore to them their former joy. The counsel of the Saviour to all such, however, is to do their first works. It is to engage at once in doing what they did in the first and best days of their pietyãthe days of their: espousals (Jer. 2:2) to God. Let them read the Bible as they did then; let them pray as they did then; let them go forth in the duties of active benevolence as they did then; let them engage in teaching a Sabbath school as they did then; let them relieve the distressed, instruct the ignorant, raise up the fallen, as they did then; let them open their heart, their purse, and their hand to bless a dying world. As it was in this way that they manifested their love then, so this would be better fitted than all other things to rekindle the flame of love when it is almost extinguished. The weapon that is used keeps bright; that which has become rusty will become bright again if it is used.

Or else I will come unto thee quickly. On the word rendered quicklyãtaceiãSee Note on Rev. 1:1.

The meaning is, that he would come as a Judge, at no distant period, to inflict punishment in the manner specifiedãby removing the candlestick out of its place. He does not say in what way it would be doneãwhether by some sudden judgment, by a direct act of power, or by a gradual process that would certainly lead to that result.

And will remove thy candlestick out of his place, except thou repent. On the meaning of the word candlestick, See Note on Rev. 1:12.

The meaning is, that the church gave light in Ephesus; and that what he would do in regard to that place would be like removing a lamp, and leaving a place in darkness. The expression is equivalent to saying that the church there would cease to exist. The proper idea of the passage is, that the church would be wholly extinct, and it is observable that this is a judgment more distinctly disclosed in reference to this church than to any other of the seven churches. There is not the least evidence that the church at Ephesus did repent, and the threatening has been most signally fulfilled. Long since the church has become utterly extinct, and for ages there was not a single professing Christian there. Every memorial of there having been a church there has departed, and there are nowhere, not even in Nineveh, Babylon, or Tyre, more affecting demonstrations of the fulfilment of ancient prophecy than in the present state of the ruins of Ephesus. A remark of Mr. Gibbon (Dec. and Fall, iv. 260) will show with what exactness the prediction in regard to this church has been accomplished. He is speaking of the conquests of the Turks. "In the loss of Ephesus, the Christians deplored the fall of the first angel, the extinction of the first candlestick of the Revelations; the desolation is complete; and the Temple of Diana, or the Church of Mercy, will equally elude the search of the curious traveller." Thus the city, with the splendid Temple of Diana, and the church that existed there in the time of John, has disappeared, and nothing remains but unsightly ruins. These ruins lie about ten days' journey from Smyrna, and consist of shattered walls, and remains of columns and temples. The soil on which a large part of the city is supposed to have stood, naturally rich, is covered with a rank, burnt up vegetation, and is everywhere deserted and solitary, though bordered by picturesque mountains. A few corn-fields are scattered along the site of the ancient city. Towards the sea extends the ancient port, a pestilential marsh. Along the slope of the mountain, and over the plain, are scattered fragments of masonry and detached ruins, but nothing can now be fixed on as the great Temple of Diana. There are ruins of a theatre; there is a circus, or stadium, nearly entire; there are fragments of temples and palaces scattered around; but there is nothing that marks the site of a church in the time of John; there is nothing to indicate even that such a church then existed there. About a mile and a half from the principal ruins of Ephesus, there is indeed now a small village called Asalookãa Turkish word, which is associated with the same idea as Ephesus, meaning, The City of the Moon. A church, dedicated to John, is supposed to have stood near, if not on the site of, the present Mosque. Dr. Chandler (p. 150, 4to) gives us a striking description of Ephesus as he found it in 1764: "Its population consisted of a few Greek peasants, living in extreme wretchedness, dependence, and insensibility, the representatives of an illustrious people, and inhabiting the wreck of their greatness. Some reside in the substructure of the glorious edifices which they raised; some beneath the vaults of the stadium, and the crowded scenes of these diversions; and some in the abrupt precipice, in the sepulchres which received their ashes. Its streets are obscured and overgrown. A herd of goats was driven to it for shelter from the sun at noon, and a noisy flight of crows from the quarries seemed to insult its silence. We heard the partridge call in the area of the theatre and of the stadium ....Its fate is that of the entire countryãa garden has become a desert. Busy centres of civilization, spots where the refinements and delights of the age were collected, are now a prey to silence, destruction, and death. Consecrated first of all to the purposes of idolatry, Ephesus next had Christian temples almost rivalling the Pagan in splendour, wherein the image of the great Diana lay prostrate before the cross; after the lapse of some centuries, Jesus gives way to Mohammed, and the crescent glittered on the dome of the recently Christian church. A few more scores of years, and Ephesus has neither temple, cross, crescent, nor city, but is desolation, a dry land, and a wilderness." See the article Ephesus in Kitto's Cyclo., and the authorities there referred to. What is affirmed here of Ephesus has often been illustrated in the history of the world, that when a church has declined in piety and love, and has been called by faithful ministers to repent, and has not done it, it has been abandoned more and more until the last appearance of truth and piety has departed, and it has been given up to error and to ruin. And the same principle is as applicable to individualsãfor they have as much reason to dread the frowns of the Saviour as churches have. If they who have "left their first love" will not repent at the call of the Saviour, they have every reason to apprehend some fearful judgmentãsome awful visitation of his Providence that shall overwhelm them in sorrow, as a proof of his displeasure. Even though they should finally be saved, their days may be without comfort, and perhaps their last moments without a ray of conscious hope. The engraving on the previous page, representing the present situation of Ephesus, will bring before the eye a striking illustration of the fulfilment of this prophecy that the candlestick of Ephesus would be removed from its place.

6. But this thou hast. This thou hast that I approve of, or that I can commend.

That thou hatest the deeds of the Nicolaitanes. Gr., worksãta erga. The word Nicolaitanes occurs only in this place, and in Rev. 2:15. From the reference in the latter place, it is clear that the doctrines which they held prevailed at Pergamos as well as at Ephesus; but from neither place can anything now be inferred in regard to the nature of their doctrines or their practices, unless it be supposed that they held the same doctrine that was taught by Balaam. See Note on Rev. 2:15.

From the two passages, compared with each other, it would seem that they were alike corrupt in doctrine and in practice, for in the passage before us their deeds are mentioned, and in Rev. 2:15 their doctrine. Various conjectures, however, have been formed respecting this class of people, and the reasons why the name was given to them.

I. In regard to the origin of the name, there have been three opinions:

(1.) That mentioned by Irenoeus, and by some of the other fathers, that the name was derived from Nicolas, one of the deacons ordained at Antioch, Acts 6:5. Of those who have held this opinion, some have supposed that it was given to them because he became apostate and was the founder of the sect, and others because they assumed his name in order to give the greater credit to their doctrine. But neither of these suppositions rests on any certain evidence, and both are destitute of probability. There is no proof whatever that Nicolas the deacon ever apostatized from the faith and became the founder of a sect; and if a name had been assumed in order to give credit to a sect and extend its influence, it is much more probable that the name of an apostle would have been chosen, or of some other prominent man, than the name of an obscure deacon of Antioch.

(2.) Vitringa, and most commentators since his time, have supposed that the name Nicolaitanes was intended to be symbolical, and was not designed to designate any sect of people, but to denote those who resembled Balaam, and that this word is used in the same manner as the word Jezebel in Rev. 2:20, which is supposed to be symbolical there. Vitringa supposes that the word is derived from nikoﬂ, victory, and laoﬂ, people, and that thus it corresponds with the name Balaam, as meaning either MDo lAoA;b lord of the people, or MDo oA;lI;b he destroyed the people; and that, as the same effect was produced by their doctrines a by those of Balaam, that the people were led to commit fornication and to join in idolatrous worship, they might be called Balaamites or Nicolaitanesãthat is, corrupters of the people. But to this it may be replied,

(a) that it is far-fetched, and is adopted only to remove a difficulty;

(b) that there is every reason to suppose that the word here used refers to a class of people who bore that name, and who were well known in the two churches specified;

(c) that, in Rev. 2:15, they are expressly distinguished from those who held the doctrine of Balaam, Rev. 2:14ã"So hast thou also (kai) those that hold the doctrine of the Nicolaitanes."

(3.) It has been supposed that some person now unknown, probably of the name Nicolas, or Nicolaus, was their leader, and laid the foundation of the sect. This is by far the most probable opinion, and to this there can be no objection. It is in accordance with what usually occurs in regard to sects, orthodox or heretical, that they derive their origin from some person whose name they continue to bear; and as there is no evidence that this sect prevailed extensively, or was indeed known beyond the limits of these churches, and as it soon disappeared, it is easily accounted for that the character and history of the founder were so soon forgotten.

II. In regard to the opinions which they held, there is as little certainty. Irenaeus (Adv. Haeres. i. 26) says that their characteristic tenets were the lawfulness of promiscuous intercourse with women, and of eating things offered to idols. Eusebius (Hist. Eccl. iii. 29) states substantially the same thing, and refers to a tradition respecting Nicolaus, that he had a beautiful wife, and was jealous of her, and being reproached with this, renounced all intercourse with her, and made use of an expression which was misunderstood, as implying that illicit pleasure was proper. Tertullian speaks of the Nicolaitanes as a branch of the Gnostic family, and as, in his time, extinct. Mosheim (De Rebus Christian. Ante Con. 69) says that "the questions about the Nicolaitanes have difficulties which cannot be solved." Neander (History of the Christian Religion, as translated by Torrey, i. pp. 452, 453) numbers them with Antinomians; though he expresses some doubt whether the actual existence of such a sect can be proved, and rather inclines to an opinion noticed above, that the name is symbolical, and that it is used in a mystical sense, according to the usual style of the book of Revelation, to denote corrupters or seducers of the people, like Balaam. He supposes that the passage relates simply to a class of persons who were in the practice of seducing Christians to participate in the sacrificial feasts of the heathens, and in the excesses which attended themãjust as the Jews were led astray of old by the Moabites, Numbers 25. What was the origin of the name, however, Neander does not profess to be able to determine, but suggests that it was the custom of such sects to attach themselves to some celebrated name of antiquity, in the choice of which they were often determined by circumstances quite accidental. He supposes also that the sect may have possessed a life of Nicolas of Antioch, drawn up by themselves or others from fabulous accounts and traditions, in which what had been imputed to Nicolas was embodied. Everything, however, in regard to the origin of this sect, and the reason of the name given to it, and the opinions which they held, is involved in great obscurity, and there is no hope of throwing light on the subject. It is generally agreed, among the writers of antiquity who have mentioned them, that they were distinguished for holding opinions which countenanced gross social indulgences. This is all that is really necessary to be known in regard to the passage before us, for this will explain the strong language of aversion and condemnation used by the Saviour respecting the sect in the epistles to the churches of Ephesus and Pergamos.

Which I also hate. If the view above taken of the opinions and practices of this people is correct, the reasons why he hated them are obvious. Nothing can be more opposed to the personal character of the Saviour, or to his religion, than such doctrines and deeds.

7. He that hath an ear, let him hear, etc. This expression occurs at the close of each of the epistles addressed to the seven churches, and is substantially a mode of address often employed by the Saviour in his personal ministry, and quite characteristic of him. See Matt. 11:15; Mark 4:23; 7:16. It is a form of expression designed to arrest the attention, and to denote that what was said was of special importance.

What the Spirit saith unto the churches. Evidently what the Holy Spirit saysãfor he is regarded in the Scriptures as the Source of inspiration, and as appointed to disclose truth to man. The "Spirit" may be regarded either as speaking through the Saviour, (compare John 3:34;) or as imparted to John, through whom he addressed the churches. In either case it is the same Spirit of inspiration, and in either case there would be a claim that his voice should be heard. The language here used is of a general character" He that hath an ear;" that is, what was spoken was worthy of the attention not only of the members of these churches, but of all others. The truths were of so general a character as to deserve the attention of mankind at large.

To him that overcometh. Gr., "To him that gains the victory, or is a conqueror"ãtw nikwnti. This may refer to any victory of a moral character, and the expression used would be applicable to one who should triumph in any of these respects:ã

(a) over his own easily-besetting sins;

(b) over the world and its temptations;

(d) over the ills and trials of life, so as, in all these respects, to show that his Christian principles are firm and unshaken. Life, and the Christian life especially, may be regarded as a warfare. Thousands fall in the conflict with evil; but they who maintain a steady warfare, and who achieve a victory, shall be received as conquerors in the end.

Will I give to eat of the tree of life. As the reward of his victory. The meaning is, that he would admit him to heaven, represented as paradise, and permit him to enjoy its pleasuresãrepresented by being permitted to partake of its fruits. The phrase "of the tree of life" refers undoubtedly to the language used respecting the Garden of Eden, Gen. 2:9; 3:22ãwhere the "tree of life" is spoken of as that which was adapted to make the life of man perpetual. Of the nature of that tree nothing is known, though it would seem probable that, like the tree of the knowledge of good and evil, it was a mere emblem of lifeãor a tree that was set before man in connexion with the tree of the knowledge of good and evil, and that his destiny turned on the question whether he partook of the one or the other. That God should make the question of life or death depend on that, is no more absurd or improbable than that he should make it depend on what man does nowãit being a matter of fact that life and death, happiness and misery, joy and sorrow, are often made to depend on things quite as arbitrary apparently, and quite as unimportant, as an act of obedience or disobedience in partaking of the fruit of a designated tree. Does it not appear probable that in Eden there were two trees designated to be of an emblematic character, of life and death, and that as man partook of the one or the other he would live or die? Of all the others he might freely partake without their affecting his condition; of one of theseãthe tree of lifeãhe might have partaken before the fall, and lived for ever. One was forbidden on pain of death. When the law forbidding that was violated, it was still possible that he might partake of the otherãbut, since the sentence of death had been passed upon him, that would not now be proper, and he was driven from the garden, and the way was guarded by the flaming sword of the Cherubim. The reference in the passage before us is to the celestial paradiseãto heavenãspoken of under the beautiful image of a garden; meaning that the condition of man, in regard to life, will still be the same as if he had partaken of the tree of life in Eden. Compare Note on Rev. 22:2.

Which is in the midst of the paradise of God. Heaven, represented as paradise. To be permitted to eat of that tree, that is, of the fruit of that tree, is but another expression implying the promise of eternal life, and of being happy for ever. The word paradise is of Oriental derivation, and is found in several of the Eastern languages. In the Sanscrit the word paradesha and paradisha is used to denote a land elevated and cultivated; in the Armenian the word pardes denotes a garden around the house planted with grass, herbs, trees for use and ornament; and in the Hebrew form sEdVrA⁄p and Greek paradeisoﬂ, it is applied to the pleasure gardens and parks, with wild animals, around the country residences of the Persian monarchs and princes, Neh. 2:8. Compare Eccles. 2:5; Cant. 4:13; Xen. Cyro. i. 3, 14.ãRob. Lex. Here it is used to denote heavenãa world compared in beauty with a richly cultivated park or garden. Compare 2 Cor. 12:4. The meaning of the Saviour is, that he would receive him that overcame to a world of happiness; that he would permit him to taste of the fruit that grows there imparting immortal life, and to rest in an abode fitted up in a manner that would contribute in every way to enjoyment. Man, when he fell, was not permitted to reach forth his hand and pluck of the fruit of the tree of life in the first Eden, as he might have done if he had not fallen; but he is now permitted to reach forth his hand and partake of the tree of life in the paradise above. He is thus restored to what he might have been if he had not transgressed by eating of the fruit of the tree of the knowledge of good and evil; and in the Paradise Regained, the blessings of the Paradise Lost will be more than recoveredãfor man may now live for ever in a far higher and more blessed state than his would have been in Eden.

8. And unto the angel of the church in Smyrna write. On the meaning of the word angel, See Note on Rev. 1:20.

These things saith the first and the last. See Notes on Rev. 1:8, Rev. 1:17.

Which was dead, and is alive. See Note on Rev. 1:18.

The idea is, that he is a living Saviour; and there was a propriety in referring to that fact here from the nature of the promise which he was about to make to the church at Smyrna: "He that overcometh shall not be hurt of the second death," Rev. 2:11. As he had himself triumphed over death in all its forms, and was now alive for ever, it was appropriate that he should promise to his true friends the same protection from the second death. He who was wholly beyond the reach of death could give the assurance that they who put their trust in him should come off victorious.

9. I know thy works. The uniform method of introducing these epistles, implying a most intimate acquaintance with all that pertained to the church. See Note on Rev. 2:2.

And tribulation. This word is of a general signification, and probably includes all that they suffered in any form, whether from persecution, poverty, or the blasphemy of opposers.

And poverty. It would seem that this church, at that time, was eminently poor, for this is not specified in regard to any one of the others. No reason is suggested why they were particularly poor. It was not, indeed, an uncommon characteristic of early Christians, (compare 1 Cor. 1:26-28,) but there might have been some special reasons why that church was eminently so. It is, however, the only church of the seven which has survived, and perhaps in the end its poverty was no disadvantage.

But thou art rich. Not in this world's goods, but in a more important respectãin the grace and favour of God. These things are not unfrequently united. Poverty is no hindrance to the favour of God, and there are some things in it favourable to the promotion of a right spirit towards God which are not found where there is abundant wealth. The Saviour was eminently poor, and not a few of his most devoted and useful followers have had as little of this world's goods as he had. The poor should always be cheerful and happy, if they can hear their Saviour saying unto them, "I know thy povertyãbut thou art rich." However keen the feeling arising from the reflection "I am a poor man," the edge of the sorrow is taken off if the mind can be turned to a brighter imageã"but thou art rich."

And I know the blasphemy. The reproaches; the harsh and bitter revilings. On the word blasphemy, See Notes on Matt. 9:3; 26:65.

The word here does not seem to refer to blasphemy against God, but to bitter reproaches against themselves. The reason of these reproaches is not stated, but it was doubtless on account of their religion.

Of them which say they are Jews. Who profess to be Jews. The idea seems to be, that though they were of Jewish extraction, and professed to be Jews, they were not true Jews; they indulged in a bitterness of reproach, and a severity of language, which showed that they had not the spirit of the Jewish religion; they had nothing which became those who were under the guidance of the spirit of their own Scriptures. That would have inculcated and fostered a milder temper; and the meaning here is, that although they were of Jewish origin, they were not worthy of the name. That spirit of bitter opposition was indeed often manifested in their treatment of Christians, as it had been of the Saviour, but still it was foreign to the true nature of their religion. There were Jews in all parts of Asia Minor, and the apostles often encountered them in their journeyings, but it would seem that there was something which had particularly embittered those of Smyrna against Christianity. What this was is now unknown. It may throw some light on the passage, however, to remark, that at a somewhat later periodãin the time of the martyrdom of Polycarpãthe Jews of Smyrna were among the most bitter of the enemies of Christians, and among the most violent in demanding the death of Polycarp. Eusebius (Eccl. Hist. iv. 15) says, that when Polycarp was apprehended, and brought before the proconsul at Smyrna, the Jews were the most furious of all in demanding his condemnation. When the mob, after his condemnation to death, set about gathering fuel to burn him, "the Jews," says he, "being especially zealous, as was their customãmalista proqumwﬂ, wﬂ eqoﬂ autoiﬂãran to procure fuel." And when, as the burning failed, the martyr was transfixed with weapons, the Jews urged and besought the magistrate that his body might not be given up to Christians. Possibly at the time when this epistle was directed to be sent to Smyrna, there were Jews there who manifested the same spirit which those of their countrymen did afterwards, who urged on the death of Polycarp.

But are the synagogue of Satan. Deserve rather to be called the synagogue of Satan. The synagogue was a Jewish place of worship, (compare Note on Matt. 4:23,) but the word originally denoted the assembly or congregation. The meaning here is plain, that though they worshipped in a synagogue, and professed to be the worshippers of God, yet they were not worthy of the name, and deserved rather to be regarded as in the service of Satan. Satan is the word that is properly applied to the great evil spirit, elsewhere called the devil. See Notes on Luke 22:3; Job 1:6.

10. Fear none of those things which thou shalt suffer. He did not promise them exemption from suffering. He saw that they were about to suffer, and he specifies the manner in which their affliction would occur. But he entreats and commands them not to be afraid. They were to look to the "crown of life," and to be comforted with the assurance that if they were faithful unto death, that would be theirs. We need not dread suffering if we can hear the voice of the Redeemer encouraging us, and if he assures us that in a little while we shall have the crown of life.

Behold, the devil shall cast some of you into prison. Or, shall cause some of you to be cast into prison. He had just said that their persecutors were of the "synagogue of Satan." He here represents Satan, or the devilãanother name of the same beingãas about to throw them into prison. This would be done undoubtedly by the hands of men, but still Satan was the prime mover, or the instigator in doing it. It was common to cast those who were persecuted into prison. See Acts 12:3-4; 16:23. It is not said on what pretence, or by what authority, this would be done; but, as John had been banished to Patmos from Ephesus, it is probable that this persecution was raging in the adjacent places, and there is no improbability in supposing that many might be thrown into prison.

That ye may be tried. That the reality of your faith may be subjected to a test to show whether it is genuine. The design in the case is that of the Saviour, though Satan is allowed to do it. It was common in the early periods of the church to suffer religion to be subjected to trial amidst persecutions, in order to show that it was of heavenly origin, and to demonstrate its value in view of the world. This is, indeed, one of the designs of trial at all times, but this seemed eminently desirable when a new system of religion was about to be given to mankind. Compare Note on 1 Pet. 1:6-7.

And ye shall have tribulation ten days. A short time; a brief period; a few days. It is possible, indeed, that this might have meant literally ten days, but it is much more in accordance with the general character of this book, in regard to numbers, to suppose that the word ten here is used to denote a few. Compare Gen. 24:55; 1 Sam. 25:38; Dan. 1:12, 14.

We are wholly ignorant how long the trial actually lasted; but the assurance was that it would not be long, and they were to allow this thought to cheer and sustain them in their sorrows. Why should not the same thought encourage us now? Affliction in this life, however severe, can be but brief; and in the hope that it will soon end, why should we not bear it without murmuring or repining?

Be thou faithful unto death. Implying, perhaps, that though, in regard to the church, the affliction would be brief, yet that it might be fatal to some of them, and they who were thus about to die should remain faithful to their Saviour until the hour of death. In relation to all, whether they were to suffer a violent death or not, the same injunction and the same promise was applicable. It is true of every one who is a Christian, in whatever manner he is to die, that if he is faithful unto death, a crown of life awaits him. Compare Note on 2 Tim. 4:8.

And I will give thee a crown of life. See Note on James 1:12.

Compare 1 Pet. 5:4; 1 Cor. 9:24-27. The promise here is somewhat different from that which was made to the faithful in Ephesus, (Rev. 2:7,) but the same thing substantially is promised theme happiness hereafter, or an admission into heaven. In the former case it is the peaceful image of those admitted into the scenes of paradise; here it is the triumph of the crowned martyr.

11. He that hath an ear, etc. See Note on Rev. 2:7.

He that overcometh. See Note on Rev. 2:7.

The particular promise here is made to him that should "overcome;" that is, that would gain the victory in the persecutions which were to come upon them. The reference is to him who would show the sustaining power of religion in times of persecution; who would not yield his principles when opposed and persecuted; who would be triumphant when so many efforts were made to induce him to apostatize and abandon the cause.

Shall not be hurt of the second death. By a second death. That is, he will have nothing to fear in the future world. The punishment of hell is often called death, not in the sense that the soul will cease to exist, but

(a) because death is the most fearful thing of which we have any knowledge, and

(b) because there is a striking similarity, in many respects, between death and future punishment. Death cuts off from lifeãand so the second death cuts off from eternal life; death puts an end to all our hopes here, and the second death to all our hopes for ever; death is attended with terrors and alarmsãthe faint and feeble emblem of the terrors and alarms in the world of woe. The phrase, "the second death," is three times used elsewhere by John in this book, (Rev. 20:6, 14; 21:8) but does not occur elsewhere in the New Testament. The words death and to die, however, are not unfrequently used to denote the future punishment of the wicked.

The promise here made would be all that was necessary to sustain them in their trials. Nothing more is requisite to make the burdens of life tolerable than an assurance that, when we reach the end of our earthly journey, we have arrived at the close of suffering, and that beyond the grave there is no power that can harm us. Religion, indeed, does not promise to its friends exemption from death in one form. To none of the race has such a promise ever been made, and to but two has the favour been granted to pass to heaven without tasting death. It could have been granted to all the redeemed, but there were good reasons why it should not be; that is, why it would be better that even they who are to dwell in heaven should return to the dust, and sleep in the tomb, than that they should be removed by perpetual miracle, translating them to heaven. Religion, therefore, does not come to us with any promise that we shall not die. But it comes with the assurance that we shall be sustained in the dying hour; that the Redeemer will accompany us through the dark valley; that death to us will be a calm and quiet slumber, in the hope of awaking in the morning of the resurrection; that we shall be raised up again with bodies incorruptible and undecaying; and that beyond the grave we shall never fear death in any form. What more is needful to enable us to bear with patience the trials of this life, and to look upon death when it does come, disarmed as it is of its sting, (1 Cor. 15:55-57) with calmness and peace?

12. And to the angel of the church in Pergamos. See Note on Rev. 1:20.

These things saith he which hath the sharp sword etc. See Note on Rev. 1:16.

Compare Heb. 4:12; Eccles. 12:11; Isa. 49:2.

Professor Stuart suggests that when the Saviour, as represented in the vision, "uttered words, as they proceeded from his mouth, the halitus which accompanied them assumed, in the view of John, the form of an igneous two-edged sword." It is more probable, however, that the words which proceeded from his mouth did not assume anything like a form or substance, but John means to represent them as if they were a sharp sword. His words cut and penetrate deep, and it was easy to picture him as having a sword proceeding from his mouth; that is, his words were as piercing as a sharp sword. As he was about to reprove the church at Pergamos, there was a propriety in referring to this power of the Saviour. Reproof cuts deep; and this is the idea represented here.

13. I know thy works. The uniform mode of addressing the seven churches in these epistles. See Note on Rev. 2:2.

And where thou dwellest. That is, I know all the temptations to which you are exposed; all the allurements to sin by which you are surrounded; all the apologies which might be made for what has occurred arising from those circumstances; and all that could be said in commendation of you for having been as faithful as you have been. The sense of the passage is, that it does much to enable us to judge of character to know where men live. It is much more easy to be virtuous and pious in some circumstances than in others; and in order to determine how much credit is due to a man for his virtues, it is necessary to understand how much he has been called to resist, how many temptations he has encountered, what easily-besetting sins he may have, or what allurements may have been presented to his mind to draw him from the path of virtue and religion. In like manner, in order to judge correctly of those who have embraced error, or have been led into sin, it is necessary to understand what there may have been in their circumstances that gave to error what was plausible, and to sin what was attractive; what there was in their situation in life that exposed them to these influences, and what arguments may have been employed by the learned, the talented, and the plausible advocates of error, to lead them astray. We often judge harshly where the Saviour would be far less severe in his judgments; we often commend much where in fact there has been little to commend. It is possible to conceive that in the strugglings against evil of those who have ultimately fallen, there may be more to commend than in cases where the path of virtue has been pursued as the mere result of circumstances, and where there never has been a conflict with temptation. The adjudications of the great day will do much to reverse the judgments of mankind.

Even where Satan's seat is. A place of peculiar wickedness, as if Satan dwelt there. Satan is, as it were, enthroned there. The influence of Satan in producing persecution is that which is particularly alluded to, as is apparent from the reference which is immediately made to the case of Antipas, the "faithful martyr."

And thou holdest fast my name. They had professed the name of Christ; that is, they had professed to be his followers, and they had steadfastly adhered to him and his cause in all the opposition made to him. The name Christian, given in honour of Christ, and indicating that they were his disciples, they had not been ashamed of or denied. It was this name that subjected the early Christians to reproach. See 1 Pet. 4:14.

And hast not denied my faith. That is, hast not denied my religion. The great essential element in the Christian religion is faith, and this, since it is so important, is often put for the whole of religion.

Even in those days wherein Antipus was my faithful martyr. Of Antipas we know nothing more than is here stated. "In the Acta Sanctorum (ii. pp. 3, 4) is a martyrology of Antipas from a Greek MS.; but it is full of fable and fiction, which a later age had added to the original story."ãProfessor Stuart, in loc.

Who was slain among you. It would seem from this, that, though the persecution had raged there, but one person had been put to death, It would appear also that the persecution was of a local character, since Pergamos is described as "Satan's seat;" and the death of Antipus is mentioned in immediate connexion with that fact. All the circumstances referred to would lead us to suppose that this was a popular outbreak, and not a persecution carried on under the authority of government, and that Antipas was put to death in a popular excitement. So Stephen (Acts 7) was put to death, and so Paul at Lystra was stoned until it was supposed he was dead, Acts 14:19.

Where Satan dwelleth. The repetition of this ideaãvery much in the manner of Johnãshowed how intensely the mind was fixed on the thought, and how much alive the feelings were to the malice of Satan as exhibited at Pergamos.

14. But I have a few things against thee. As against the church at Ephesus, Rev. 2:4. The charge against this church, however, is somewhat different from that against the church at Ephesus. The charge there was, that they had "left their first love;" but it is spoken in commendation of them that they "hated the deeds of the Nicolaitanes," Rev. 2:6. Here the charge is, that they tolerated that sect among them, and that they had among them also those who held the doctrine of Balaam. Their general Course had been such that the Saviour could approve it; he did not approve, however, of their tolerating those who held to pernicious practical errorãerror that tended to sap the very foundation of morals.

Because thou hast there them that hold the doctrine of Baalam. It is not necessary to suppose that they professedly held to the same opinion as Balaam, or openly taught the same doctrines. The meaning is, that they taught substantially the same doctrine which Balaam did, and deserved to be classed with him. What that doctrine was is stated in the subsequent part of the verse.

Who taught Balac to cast a stumbling-block before the children of Israel. The word stumbling-block properly means anything over which one falls or stumbles, and then anything over which any one may or fall into sin, which becomes the occasion of one's falling into sin. The meaning here is, that it was through the instructions of Balaam that Balak learned the way by which the Israelites might be led into sin, and might thus bring upon themselves the Divine malediction. The main circumstances in the case were these:

(1.)-Balak, king of Moab, when the children of Israel approached his borders, felt that he could not contend successfully against so great a host, for his people were dispirited and disheartened at their numbers, Numb. 22:3-4.

(2.) In these circumstances he resolved to send for one who had a might distinguished reputation as a prophet, that he "curse" that people, or might utter a malediction over them, in order at the same time to ensure their destruction, and to inspirit his own people in making war on them: in accordance with a prevalent opinion of ancient times, that prophets had the power of blighting anything by their curse. See Note on Job 3:8.

For this purpose, he sent messengers to Balaam to invite him to come and perform this service, Numb. 22:5-6.

(3.) Balaam professed to be a prophet of the Lord, and it was obviously proper that he should inquire of the Lord whether he should comply with this request. He did so, and was positively forbidden to go, Numb. 22:12.

(4.) When the answer of Balaam was reported to Balak, he supposed that he might be prevailed to come by the offer of rewards, and he sent more distinguished messengers, with an offer of ample honour if he would come, Numb. 22:15-17.

(5.) Balaam was evidently strongly inclined to go, but, in accordance with his character as a prophet, he said that if Balak would give him his house full of silver and gold he could do no more, and say no more, than the Lord permitted, and he proposed again to consult the Lord, to see if he could obtain permission to go with the messengers of Balak. He obtained permission, but with the express injunction that he was only to utter what God should say; and when he came to Balak, notwithstanding his own manifest desire to comply with the wish of Balak, and notwithstanding all the offers which Balak made to him to induce him to do the contrary, he only continued to bless the Hebrew people, until, in disgust and indignation, Balak sent him away again to his own land, Numbers chapters 22-23 and Numb. 24:10 seq.

(6.) Balaam returned to his own house, but evidently with a desire still to gratify Balak. Being forbidden to curse the people of Israel; having been overruled in all his purposes to do it; having been, contrary to his own desires, constrained to bless them when he was himself more than willing to curse them; and having still a desire to comply with the wishes of the king of Moab, he cast about for some way in which the object might yet be accomplishedãthat is, in which the curse of God might in fact rest upon the Hebrew people, and they might become exposed to the Divine displeasure. To do this, no way occurred so plausible, and that had such probability of success, as to lead them into idolatry, and into the sinful and corrupt practices connected with idolatry. It was, therefore, resolved to make use of the charms of the females of Moab, that through their influence the Hebrews might be drawn into licentiousness. This was done. The abominations of idolatry spread through the camp of Israel; licentiousness everywhere prevailed, and God sent a plague upon them to punish them, Numb. 25:1. That also this was planned and instigated by Balaam is apparent from Numb. 31:16: "Behold these [women] caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord, in the matter of Peor, and there was a plague among the congregation of the Lord." The attitude of Balaam's mind in the matter was this:

I. He had a strong desire to do that which he knew was wrong, and which was forbidden expressly by God.

II. He was restrained by internal checks and remonstrances, and prevented from doing what he wished to do.

III. He cast about for some way in which he might do it, notwithstanding these internal checks and remonstrances, and finally accomplished the same thing in fact, though in form different from that which he had first prepared. This is not an unfair description of what often occurs in the plans and purposes of a wicked man. The meaning in the passage before us is, that in the church at Pergamos there were those who taught, substantially, the same thing that Balaam did; that is, the tendency of whose teaching was to lead men into idolatry, and the ordinary accompaniment of idolatryãlicentiousness.

To eat things sacrificed unto idols. Balaam taught the Hebrews to do thisãperhaps in some way securing their attendance on the riotous and gluttonous feasts of idolatry celebrated among the people among whom they sojourned. Such feasts were commonly held in idol temples, and they usually led to scenes of dissipation and corruption. By plausibly teaching that there could be no harm in eating what had been offered in sacrificeãsince an idol was nothing, and the flesh of animals offered in sacrifice was the same as if slaughtered for some other purposeãit would seem that these teachers at Pergamos had induced professing Christians to attend on those feastsãthus lending their countenance to idolatry, and exposing themselves to all the corruption and licentiousness that commonly attended such celebrations. See the banefulness of thus eating the meat offered in sacrifice to idols. See Note on 1 Cor. 8:1.

And to commit fornication. Balaam taught this; and that was the tendency of the doctrines inculcated at Pergamos. On what pretence this was done is not said; but it is clear that the church had regarded this in a lenient manner. So accustomed had the heathen world been to this vice, that many who had been converted from idolatry might be disposed to look on it with less severity than we do now, and there was a necessity of incessant watchfulness lest the members of the church should fall into it. See Note on Acts 15:20.

15. So hast thou also them, etc. That is, there are those among you who hold those doctrines. The meaning here may be, either that, in addition to those who held the doctrine of Balaam, they had also another class who held the doctrine of the Nicolaitanes; or that the Nicolaitanes held the same doctrine, and taught the same thing as Balaam. If but one class is referred to, and it is meant that the Nicolaitanes held the doctrines of Balaam, then we know what constituted their teaching; if two classes of false teachers are referred to, then we have no means of knowing what was the peculiarity of the teaching of the Nicolaitanes. The more natural and obvious construction, it seems to me, is to suppose that the speaker means to say that the Nicolaitanes taught the same things which Balaam didãto wit, that they led the people into corrupt and licentious practices. This interpretation seems to be demanded by the proper use of the word so"ãoutwﬂãmeaning, in this manner, on this wise, thus; and usually referring to what pr cedes. If this be the correct interpretation, then we have, in fact, a description of what the Nicolaitanes held, agreeing with all the accounts given of them by the ancient fathers. See Note on Rev. 2:6.

If this is so, also, then it is clear that the same kind of doctrines was held at Smyrna, at Pergamos, and at Thyatira, (Rev. 2:20) though mentioned in somewhat different forms. It is not quite certain, however, that this is the correct interpretation, or that the writer does not mean to say that in addition to those who held the doctrine of Balaam, they had also another class of errorists who held the doctrine of the Nicolaitanes.

Which thing I hate. So the common Greek textão misw. But the best supported reading, and the one adapted by Griesbach, Tittmann, and Hahn, is omoiwﬂãin, like manner; that is, "as Balak retained a false prophet who misled the Hebrews, so thou retainest those who teach things like to those which Balaam taught."

16. Repent. Rev. 2:5.

Or else I will come unto thee quickly. On the word quickly, See Note on Rev. 1:1.

The meaning here is, that he would come against them in judgment, or to punish them.

And will fight against them. Against the Nicolaitanes. He would come against the church for tolerating them, but his opposition would be principally directed against the Nicolaitanes themselves. The church would excite his displeasure by retaining them in its bosom, but it was in its power to save them from destruction. If the church would repent, or if it would separate itself from the evil, then the Saviour would not come against them. If this were not done, they would feel the vengeance of his sword, and be subjected to punishment. The church always suffers when it has offenders in its bosom; it has the power of saving them if it will repent of its own unfaithfulness, and will strive for their conversion.

With the sword of my mouth. See Notes on Rev. 1:16; 2:12.

That is, he would give the order, and they would be cut as if by a sword. Precisely in what way it would be done he does not say; but it might be by persecution, or by heavy judgments. To see the force of this, we are to remember the power which Christ has to punish the wicked by a word of his mouth. By a word in the last day he will turn all the wicked into hell.

17. He that hath an ear, etc. See Note on Rev. 2:17.

To him that overcometh. See Note on Rev. 2:7.

Will I give to eat of the hidden manna. The true spiritual food; the food that nourishes the soul. The idea is, that the souls of those who "overcame," or who gained the victory in their conflict with sin, and in the persecutions and trials of the world, would be permitted to partake of that spiritual food which is laid up for the people of God, and by which they will be nourished for ever. The Hebrews were supported by manna in the desert, (Exod. 16:16-35) a pot of that manna was laid up in the most holy place to be preserved as a memorial, (Exod. 16:32-34) it is called "angel's food," (Psa. 78:25) and "corn of heaven," (Psa. 78:24) and it would seem to have been emblematical of that spiritual food by which the people of God are to be fed from heaven, in their journey through this world. By the word "hidden," there would seem to be an allusion to that which was laid up in the pot before the ark of the testimony, and the blessing which is promised here is that they would be nourished as if they were sustained by that manna thus laid up before the ark: by food from the immediate presence of God. The language thus explained would mean that they who overcome will be nourished through this life as if by that "hidden manna;" that is, that they will be supplied all along through the "wilderness of this world" by that food from the immediate presence of God which their souls require. As the parallel places in the epistles to the churches, however, refer rather to the heavenly world, and to the rewards which they who are victors shall have there, it seems probable that this has immediate reference to that world also, and that the meaning is, that, as the most holy place was a type of heaven, they will be admitted into the immediate presence of God, and nourished for ever by the food of heavenãthat which the angels have; that which the soul will need to sustain it there. Even in this world their souls may be nourished with this "hidden manna;" in heaven it will be their constant food for ever.

And will give him a white stone. There has been a great variety of opinion in regard to the meaning of this expression, and almost no two expositors agree. Illustrations of its meaning have been sought from Grecian, Hebrew, and Roman customs, but none of these have removed all difficulty from the expression. The general sense of the language seems plain, even though the allusion on which it is founded is obscure or even unknown. It is, that the Saviour would give him who overcame, a token of his favour which would have some word or name inscribed on it, and which would be of use to him alone, or intelligible to him only: that is, some secret token which would make him sure of the favour of his Redeemer, and which would be unknown to other men. The idea here would find a correspondence in the evidences of his favour granted to the soul of the Christian himself; in the pledge of heaven thus made to him, and which he would understand, but which no one else would understand. The things, then, which we are to look for in the explanation of the emblem are twoãthat which would thus be a token of his favour, and that which would explain the fact that it would be intelligible to no one else. The question is, whether there is any known thing pertaining to ancient customs which would convey these ideas. The word rendered stoneãyhfonãmeans properly a small stone, as worn smooth by waterãa gravel-stone, a pebble; then any polished stone, the stone of a gem, or ring.- Rob. Lex. Such a stone was used among the Greeks for various purposes, and the word came to have a signification corresponding to these uses. The following uses are enumerated by Dr. Robinson, Lex.: the stones or counters for reckoning; dice, lots, used in a kind of magic; a vote, spoken of the black and white stones or pebbles anciently used in votingãthat is, the white for approval, and the black for condemning. In regard to the use of the word here, some have supposed that the reference is to a custom of the Roman emperors, who, in the games and spectacles which they gave to the people in imitation of the Greeks, are said to have thrown among the populace dice or tokens inscribed with the words, "Frumentum, vestes," etc.; that is, "corn, clothing," etc.; and whosoever obtained one of these received from the emperor whatever was marked upon it. Others suppose that allusion is made to the mode of casting lots, in which sometimes dice or tokens were used with names inscribed on them, and the lot fell to him whose name first came out. The "white stone" was a symbol of good-fortune and prosperity; and it is a remarkable circumstance that, among the Greeks, persons of distinguished virtue were said to receive a yhfonãstoneãfrom the gods, i.e. as an approving testimonial of their virtue. See Robinson's Lex., and the authorities there referred to; Wetstein, N. T., in loc., and Stuart, in loc. Professor Stuart supposes that the allusion is to the fact that Christians are said to be kings and priests to God, and that as the Jewish high priest had a mitre or turban, on the front of which was a plate of gold inscribed "Holiness to the Lord," so they who were kings and priests under the Christian dispensation would have that by which they would be known, but that, instead of a plate of gold, they would have a pellucid stone, on which the name of the Saviour would be engraved as a token of his favour. It is possible, in regard to the explanation of this phrase, that there has been too much effort to find all the circumstances alluded to in some ancient custom. Some well-understood fact or custom may have suggested the general thought, and then the filling up may have been applicable to this case alone. It is quite clear, I think, that none of the customs to which it has been supposed there is reference correspond fully with what is stated here, and that though there may have been a general allusion of that kind, yet something of the particularity in the circumstances maybe regarded as peculiar to this alone. In accordance with this view, perhaps the following points will embody all that need be said:

(1.) A white stone was regarded as a token of favour, prosperity, or success everywhereãwhether considered as a vote, or as given to a victor, etc. As such, it would denote that the Christian to whom it is said to be given would meet with the favour of the Redeemer, and would have a token of his approval.

(2.) The name written on this stone would be designed also as a token or pledge of his favourãas a name engraved on a signet or seal would be a pledge to him who received it of friendship. It would be not merely a white stoneãemblematic of favour and approvalãbut would be so marked as to indicate its origin, with the name of the giver on it. This would appropriately denote, when explained, that the victor Christian would receive a token of the Redeemer's favour, as if his name were engraven on a stone, and given to him as a pledge of his friendship; that is, that he would be as certain of his favour as if he had such a stone. In other words, the victor would be assured from the Redeemer, who distributes rewards, that his welfare would be secure.

(3.) This would be to him as if he should receive a stone so marked that its letters were invisible to all others, but apparent to him who received it. It is not needful to suppose that in the Olympic games, or in the prizes distributed by Roman emperors, or in any other custom, such a case had actually occurred, but it is conceivable that a name might be so engravedãwith characters so small, or in letters so unknown to all others, or with marks so unintelligible to othersãthat no other one into whose hands it might fall would understand it. The meaning then probably is, that to the true Christianãthe victor over sinãthere is given some pledge of the Divine favour which has to him all the effect of assurance, and which others do not perceive or understand. This consists of favours shown directly to the soulãthe evidence of pardoned sin; joy in the Holy Ghost; peace with God; clear views of the Saviour; the possession of a spirit which is properly that of Christ, and which is the gift of God to the soul. The true Christian understands this; the world perceives it not. The Christian receives it as a pledge of the Divine favour, and as an evidence that he will be saved; to the world, that on which he relies seems to be enthusiasm, fanaticism, or delusion. The Christian bears it about with him as he would a precious stone given to him by his Redeemer, and on which the name of his Redeemer is engraved, as a pledge that he is accepted of God, and that the rewards of heaven shall be his; the world does not understand it, or attaches no value to it.

And in the stone a new name written. A name indicating a new relation, new hopes and triumphs. Probably the name here referred to is the name of the Redeemer, or the name Christian, or some such appellation. It would be some name which he would understand and appreciate, and which would be a pledge of acceptance. Which no man knoweth, etc. That is, no one would understand its import, as no one but the Christian estimates the value of that on which he relies as the pledge of his Redeemer's love.

18. And unto the angel of the church. See Note on Rev. 1:20.

These things saith the Son of God. This is the first time, in these epistles, that the name of the speaker is referred to. In each other instance, there is merely some attribute of the Saviour mentioned. Perhaps the severity of the rebuke contemplated here made it proper that there should be a more impressive reference to the authority of the speaker; and hence he is introduced as the "Son of God." It is not a reference to him as the "Son of man"ãthe common appellation which he gave to himself when on earthãfor that might have suggested his humanity only, and would not have conveyed the same impression in regard to his authority; but it is to himself as sustaining the rank, and having the authority of the Son of Godãone who, therefore, has a right to speak, and a right to demand that what he says shall be heard.

Who hath his eyes like unto a flame of fire. See Note on Rev. 1:14.

Before the glance of his eye all is light, and nothing can be concealed from his view. Nothing would be better fitted to inspire awe then, as nothing should be now, than such a reference to the Son of God as being able to penetrate the secret recesses of the heart.

And his feet are like fine brass. See Note on Rev. 1:15.

Perhaps indicative of majesty and glory as he walked in the midst of the churches.

19. I know thy works. See Note on Rev. 2:2.

He knew all they had done, good and bad.

And charity. Love: love to God, and love to man. There is no reason for restricting this word here to the comparatively narrow sense which it now bears. See Note on 1 Cor. 13:1

And service. Gr., ministryãdiakonian. The word would seem to include all the service which the church had rendered in the cause of religion; all which was the proper fruit of love, or which would be a carrying out of the principles of love to God and man.

And faith. Or, fidelity in the cause of the Redeemer. The word here would include not only trust in Christ for salvation, but that which is the proper result of such trustãfidelity in his service.

And thy patience. Patient endurance of the sorrows of lifeãof all that God brought upon them in any way, to test the reality of their religion.

And thy works. Thy works as the fruit of the virtues just mentioned. The word is repeated here, from the first part of the verse, perhaps, to specify more particularly that their works had been recently more numerous and praiseworthy even than they had formerly been. In the beginning of the verse, as in the commencement of each of the epistles, the word is used, in the most general sense, to denote all that they had done; meaning that he had so thorough an acquaintance with them in all respects, that he could judge of their character. In the latter part of the verse, the word seems to be used in a more specific sense, as referring to good works, and with a view to say that they had latterly abounded in these more than they had formerly.

And the last to be more than the first. Those which had been recently performed were more numerous, and more commendable, than those which had been rendered formerly. That is, they were making progress; they had been acting more and more in accordance with the nature and claims of the Christian profession. This is a most honourable commendation, and one which every Christian, and every church, should seek. Religion in the soul, and in a community, is designed to be progressive; and, while we should seek to live in such a manner always that we may have the commendation of the Saviour, we should regard it as a thing to be greatly desired that we may be approved as making advances in knowledge and holiness; that as we grow in years we may grow alike in the disposition to do good, and in the ability to do it; that as we gain in experience, we may also gain in a readiness to apply the results of our experience in promoting the cause of religion, lie would deserve little commendation in religion who should be merely stationary; he alone properly developes the nature of true piety, and shows that it has set up its reign in the soul, who is constantly making advances.

20. Notwithstanding, I have a few things against thee. See Note on Rev. 2:4.

Because thou sufferest that woman Jezebel. Thou dost tolerate, or countenance her. See Note on Rev. 2:14.

Who the individual here referred to by the name Jezebel was, is not known. It is by no means probable that this was her real name, but seems to have been given to her as expressive of her character and influence. Jezebel was the wife of Ahab; a woman of vast influence over her husbandãan influence which was uniformly exerted for evil. She was a daughter of Ethbaal, king of Tyre and Sidon, and lived about 918 years before Christ. She was an idolater, and induced her weak husband not only to connive at her introducing the worship of her native idols, but to become an idolater himself, and to use all the means in his power to establish the worship of idols instead of the worship of the true God. She was highly gifted, persuasive, and artful; was resolute in the accomplishment of her purposes; ambitious of extending and perpetuating her power, and unscrupulous in the means which she employed to execute her designs. See 1 Kings 16:31. The kind of character, therefore, which would be designated by the term as used here, would be that of a woman who was artful and persuasive in her manner; who was capable of exerting a wide influence over others; who had talents of a high order; who was a thorough advocate of error; who was unscrupulous in the means which she employed for accomplishing her ends, and the tendency of whose influence was to lead the people into the abominable practices of idolatry. The opinions which she held, and the practices into which she led others, appear to have been the same which are referred to in Rev. 2:6, and Rev. 2:14-15. The difference was, that the teacher in this case was a womanãa circumstance which by no means lessened the enormity of the offence; for, besides the fact that it was contrary to the whole genius of Christianity that a woman should be a public teacher, there was a special incongruity that she should be an advocate of such abominable opinions and practices. Every sentiment of our nature makes us feel that it is right to expect that if a woman teaches at all in a public manner, she should inculcate only that which is true and holyãshe should be an advocate of a pure life. We are shocked; we feel that there is a violation of every principle of our nature, and an insult done to our common humanity, if it is otherwise. We have in a manner become accustomed to the fact that man should be a teacher of pollution and error, so that we do not shrink from it with horror; we never can be reconciled to the fact that a woman should.

Which calleth herself a prophetess. Many persons set up the claim to be prophets in the times when the gospel was first preached, and it is not improbable that many females would lay claim to such a character, after the example of Miriam, Deborah, Huldah, etc.

To teach and to seduce my servants to commit fornication. Compare Rev. 2:14 Whether she herself practised what she taught is not expressly affirmed, but seems to be implied in Rev. 2:22. It is not often that persons teach these doctrines without practising what they teach; and the fact that they desire and design to live in this manner will commonly account for the fact that they inculcate such views.

And to eat things sacrificed unto idols. See Note on Rev. 2:14

The custom of attending on the festivals of idols led commonly to licentiousness, and they who were gross and sensual in their lives were fit subjects to be persuaded to attend on idol feastsãfor nowhere else would they find more unlimited toleration for the indulgence of their passions.

21. And I gave her space to repent of her fornication. Probably after some direct and solemn warning of the evil of her course. The error and sin had been of long standing, but he now resolved to bear with it no longer. It is true of almost every great sinner, that sufficient time is given for repentance, and that vengeance is delayed after crime is committed. But it cannot always be deferred, for the period must arrive when no reason shall exist for longer delay, and when punishment must come upon the offender.

And she repented not. As she did not do it; as she showed no disposition to abandon her course; as all plea of having had no time to repent would now be taken away, it was proper that he should rise in his anger and cut her down.

22. Behold, I will cast her into a bed. Not into a bed of ease, but a bed of pain. There is evidently a purpose to contrast this with her former condition. The harlot's bed and a sick bed are thus brought together, as they are often, in fact, in the dispensations of Providence and the righteous judgment of God. One cannot be indulged without leading on, sooner or later, to the horrid sufferings of the other: and how soon no one knows.

And them that commit adultery with her. Those who are seduced by her doctrines into this sin; either they who commit it with her literally, or who are led into the same kind of life.

Into great tribulation. Great suffering; disease of body or tortures of the soul. How oftenãhow almost uniformly is this the case with those who thus live! Sooner or later, sorrow always comes upon the licentious; and God has evinced by some of his severest judgments, in forms of frightful disease, his displeasure at the violation of the laws of purity. There is no sin that produces a more withering and desicating effect upon the soul than that which is here referred to; none which is more certain to be followed with sorrow.

Except they repent of their deeds. It is only by repentance that we can avoid the consequences of sin. The word repent here evidently includes both sorrow for the past, and abandonment of the evil course of life.

23. And I will kill her children with death. A strong Hebraistic mode of expression, meaning that he would certainly destroy It them. has been made a question whether the word children here is to be taken literally or figuratively. The word itself would admit of either interpretation; and there is nothing in the connexion by which its meaning here can be determined. If it is to be taken literally, it is in accordance with what is often threatened in the Scriptures, that children shall be visited with calamity for the sins of parents, and with what often occurs in fact that they do thus suffer. For, it is no uncommon thing that whole families are made desolate on account of the sin and folly of the parent. See Note on Rom. 5:19.

If it is to be taken figuratively, then it refers to those who had imbibed her doctrines, and who, of course, would suffer in the punishment which would follow from the propagation of such doctrines. The reference in the word death here would seem to be to some heavy judgment, by plague, famine, or sword, by which they would be cut off. And all the churches shall know, etc. That is, the design of this judgment will be so apparent, that it will convince all that I know what is in the hearts of men, even the secret acts of wickedness that are concealed from human view.

I am he which searcheth the reins and hearts. This is clearly a claim to omniscience; and as it is the Lord Jesus who speaks in all these epistles, it is a full proof that he claims this for himself. There is nothing which more clearly appertains to God than the power of searching the heart, and nothing that is more constantly claimed by him as his peculiar prerogative, 1 Chron. 28:19; Psa. 7:9; 11:4; 44:21

Psa. 139:2; Prov. 15:3; Jer. 11:20; 17:10; 20:12; 32:19; Heb. 4:13.

The word reinsãnefrouﬂãmeans, literally, the kidney, and is commonly used in the plural to denote the kidneys, or the loins. In the Scriptures, it is used to denote the inmost mind, the secrets of the soul; probably because the parts referred to by the word are as hidden as any other part of the frame, and would seem to be the repository of the more secret affections of the mind. It is not to be supposed that it is taught in the Scriptures that the reins are the real seat of any of the affections or passions; but there is no more impropriety in using the term in a popular signification than there is in using the word heart, which all continue to use, to denote the seat of love.

And I will give unto every one of you according to your works. To every one of you; not only to those who have embraced these opinions, but to all the church. This is the uniform rule laid down in the Bible by which God will judge men.

24. But unto you I say, and unto the rest in Thyatira. The word "and"ãkaiãis omitted in many MSS. and versions, and in the critical editions of Griesbach, Tittmann, and Hahn, and the connexion demands that it should be omitted. As it stands in the received text, it would seem that what he here says was addressed to those who had received that doctrine, and to all others as well as to them; whereas the declaration here made pertains manifestly to those who had not received the doctrine. With that particle omitted, the passage will read, as rendered by Professor Stuart, "But I say unto you, the remainder in Thyatira, so many as hold not this doctrine," etc. That is, he addresses now all the members of the church who were not involved in the charges already made. He does not say how large a portion of the church had escaped the contaminating influence of those opinions, but to that portion, whether great or small, he addresses only words of exhortation and comfort.

As many as have not this doctrine. To all who have not embraced it, or been contaminated with it. It may be presumed that there was a considerable portion of the church which had not.

And which have not known the depths of Satan. The deep art and designs of Satan. Deep things are those which are hidden from viewãas of things which are far under-ground; and hence the word is used to denote mysteries, or profound designs and purposes. The allusion here is not to any trials or sufferings that Satan might bring upon any one, or to any temptations of which he might be the author, but to his profound art in inculcating error and leading men astray. There are doctrines of error, and arguments for sin, to originate which seems to lie beyond the power of men, and which would appear almost to have exhausted the talent of Satan himself. They evince such a profound knowledge of man; of the Divine government; of the course of events on earth; and of what our race needs; and they are defended with so much eloquence, skill, learning, and subtilty of argumentation, that they appear to lie beyond the compass of the human powers.

As they speak. This cannot mean that the defenders of these errors themselves called their doctrines "the depths of Satan," for no teachers would choose so to designate their opinions; but it must mean, either that they who were opposed to those errors characterized them as "the depths of Satan," or that they who opposed them said that they had not known "the depths of Satan." Professor Stuart understands it in the latter sense. A somewhat more natural interpretation, it seems to me, however, is to refer it to what the opposers of these heretics said of these errors. They called them "the depths of Satan," and they professed not to have known anything of them. The meaning perhaps would be expressed by the familiar words, "as they say," or "as they call them," in the following manner: "As many as have not known the depths of Satan, as they say," or, "to use their own language." Doddridge paraphrases it, "as they proverbially speak." Tyndale encloses it in a parenthesis.

I will put upon you none other burden. That is, no other than that which you now experience from having these persons with you, and that which must attend the effort to purify the church. He had not approved their conduct for suffering these persons to remain in the church, and he threatens to punish all those who had become contaminated with these pernicious doctrines. He evidently designed to say that there was some token of his displeasure proper in the case, but he was not disposed to bring upon them any other expression of his displeasure than that which grew naturally and necessarily out of the fact that they had been tolerated among them, and those troubles and toils which must attend the effort to deliver the church from these errors. Under any circumstances the church must suffer. It would suffer in reputation. It would suffer in respect to its internal tranquillity. Perhaps, also, there were those who were implicated in these errors, and who would be implicated in the punishment, who had friends and kindred in the church; and the judgments which were to come upon the advocates of these errors must, therefore, come in a measure upon the church. A kind Saviour says, that he would bring upon them no other, and no weightier burden, than must arise from his purpose to inflict appropriate vengeance on the guilty themselves. The trouble which would grow out of that would be a sufficient expression of his displeasure. This is, in fact, often now all that is necessary as a punishment on a church for harbouring the advocates of error and of sin. The church has trouble enough ultimately in getting rid of them; and the injury which such persons do to its piety, peace, and reputation, and the disorders of which they are the cause, constitute a sufficient punishment for having tolerated them in its bosom. Often the most severe punishment that God can bring upon men is to "lay upon them no other burden" than to leave them to the inevitable consequences of their own folly, or to the trouble and vexation incident to the effort to free themselves from what they had for a long time tolerated or practised.

25. But that which ye have, etc. All that there is of truth and purity remaining among you, retain faithfully. See Rev. 3:11.

Till I come. To receive you to myself, John 14:3.

26. And he that overcometh. See Note on Rev. 2:7.

And keepeth my works unto the end. The works that I command and that I require, to the end of his life. See John 13:1.

To him will I give power over the nations. The evident meaning of what is said here, and in the next verse, is, that in accordance with the uniform promise made to the redeemed in the New Testament, they would partake of the final triumph and glory of the Saviour, and be associated with him. It is not said that they would have exclusive power over the nations, or that they would hold offices of trust under him during a personal reign on the earth; but the meaning is, that they would be associated with him in his future glory. See Notes on Rom. 8:17; 1 Cor. 6:2-3.

27. And he shall rule them with a rod of iron. There is an allusion here to Psa. 2:9: "Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." There is a slight change in the passage, "he shall rule," instead of "thou shalt break," in order to adapt the language to the purpose of the speaker here. The allusion in the Psalm is to the Messiah as reigning triumphant over the nations, or subduing them under him, and the idea here, as in the previous verse, is, that his redeemed people will be associated with him in this dominion. To rule with a sceptre of iron, is not to rule with a harsh and tyrannical sway, but with power that is firm and invincible. It denotes a government of strength, or one that cannot be successfully opposed; one in which the subjects are effectually subdued.

As the vessels of a potter shall they be broken to shivers. The image here is that of the vessel of a potterãa fragile vessel of clayãstruck with a rod of iron, and broken into fragments. That is, as applied to the nations, there would be no power to oppose his rule; the enemies of his government would be destroyed. Instead of remaining firm and compacted together, they would be broken like the clay vessel of a potter when struck with a rod of iron. The speaker does not intimate when this would be; but all that is said here would be applicable to that time when the Son of God will come to judge the world, and when his saints will be associated with him in his triumphs. As, in respect to all the others of the seven epistles to the churches, the rewards promised refer to heaven, and to the happy state of that blessed world, it would seem also that this should have a similar reference, for there is no reason why "to him that overcame" in Thyatira a temporal reward and triumph should be promised more than in the cases of the others. If so, then this passage should not be adduced as having any reference to an imaginary personal reign of the Saviour and of the saints on the earth.

Even as I received of my Father. As he has appointed me, Psa. 2:6-9.

28. And I will give him the morning star. The "morning star" is that bright planetãVenusãwhich at some seasons of the year appears so beautifully in the east, leading on the morningãthe harbinger of the day. It is one of the most beautiful objects in nature, and is susceptible of a great variety of uses for illustration. It appears as the darkness passes away; it is an indication that the morning comes; it is intermingled with the first rays of the light of the sun; it seems to be a herald to announce the coming of that glorious luminary; it is a pledge of the faithfulness of God. In which of these senses, if any, it is referred to here, is not stated; nor is it said what is used implied by its being given to him that overcomes. It would seem to be here to denote a bright and brilliant ornament; something with which he who "overcame" would be adorned, resembling the bright star of the morning. It is observable that it is not said that he would make him like the morning star, as in Dan. 12:3; nor that he would be compared with the morning star, like the king of Babylon, Isa. 14:12; nor that he would resemble a star which Balaam says he saw in the distant future, Numb. 24:17. The idea seems to be, that the Saviour would give him something that would resemble that morning planet in beauty and splendourãperhaps meaning that it would be placed as a gem in his diadem, and would sparkle on his browãbearing some such relation to him who is called "the Sun of Righteousness," as the morning star does to the glorious sun on his rising. If so, the meaning would be, that he would receive a beautiful ornament, bearing a near relation to the Redeemer himself as a bright sunãa pledge that the darkness was pastãbut one whose beams would melt away into the superior light of the Redeemer himself, as the beams of the morning star are lost in the superior glory of the sun.

29. He that hath an ear, etc. See Note on Rev. 2:7.

Chapter 3

Analysis of the Chapter

THE EPISTLE TO THE CHURCH AT SARDIS

The contents of the epistle to the church at Sardis (Rev. 3:1-6) are:

(1.) The usual salutation to the angel of the church, Rev. 3:1.

(2.) The usual reference to the attributes of the Saviourãthose referred to here being that he had the seven Spirits of God, and the seven stars, Rev. 3:1.

(3.) The assurance that he knew their works, Rev. 3:1.

(4.) The statement of the peculiarity of the church, or what he saw in itãthat it had a name to live and was dead, Rev. 3:1.

(5.) A solemn direction to the members of the church, arising from their character and circumstances, to be watchful, and to strengthen the things which remained, but which were ready to die; to remember what they had received, and to hold fast that Which had been communicated to them, and to repent of all their sins, Rev. 3:2, 3.

(6.) A threat that if they did not do this, he would come suddenly upon them, at an hour which they could not anticipate, Rev. 3:3.

(7.) A commendation of the church as far as it could be done, for there were still a few among theta who had not defiled their garments, and a promise that they should walk before him in white, Rev. 3:4.

(8.) A promise, as usual, to him that should be victorious. The promise here is, that he should walk before him in white; that his name should not be blotted out Of the book of life; that he should be acknowledged before the Father, and before the angels, Rev. 3:5.

(9.) The usual call on all persons to hear what the Spirit said to the churches. Sardis was the capital of the ancient kingdom of Lydia, one of the provinces of Asia Minor, and was situated at the foot of mount Tmolus, in a fine plain watered by the river Pactolus, famous for its golden sands. It was the capital where the celebrated Croesus, proverbial for his wealth, reigned. It was taken by Cyrus, (B.C. 548,) when Croesus was king, and was at that time one of the most splendid and opulent cities of the East. It subsequently passed into the hands of the Romans, and under them sank rapidly in wealth and importance. In the time of Tiberius it was destroyed by an earthquake, but was rebuilt by order of the emperor. The inhabitants of Sardis bore an ill repute among the ancients for their voluptuous modes of life. Perhaps there may be an allusion to this fact, in the words which are used in the address to the church there, "Thou hast a few names even in Sardis which have not defiled their garments." Successive earthquakes, and the ravages of the Saracens and the Turks, have reduced this once celebrated city to a heap of ruins, though exhibiting still many remains of former splendour. The name of the village which now occupies the place of this ancient capital is Sart. It is a miserable village, comprising only a few wretched cottages, occupied by Turks and Greeks. There are ruins of the theatre, the stadium, and of some ancient churches. The most remarkable of the ruins are two pillars supposed to have belonged to the temple of Cybele; and if so, they are among the most ancient in the world, the temple of Cybele having been built only three hundred years after that of Solomon. The Acropolis serves well to define the site of the city. Several travellers have recently visited the remains of Sardis, and its appearance will be indicated by a few extracts from their writings. Arundell, in his "Discoveries in Asia Minor," says, "If I were asked what impresses the mind most strongly in beholding Sardis, I should say its indescribable solitude, like the darkness of Egypt, darkness that could be felt. So the deep solitude of the spot, once the ålady of kingdoms',ãproduces a corresponding feeling of desolate abandonment in the mind, which can never be forgotten."

The Rev. J. Hartley, in regard to these ruins, remarks: "The ruins are, with one exception, more entirely gone to decay than those of most of the ancient cities which we have visited. No Christians reside on the spot: two Greeks only work in a mill here, and a few wretched Turkish huts are scattered among the ruins. We saw the churches of St. John and the Virgin, the theatre, and the building styled the Palace of Croesus; but the most striking object at Sardis is the temple of Cybele. I was filled with wonder and awe at beholding the two stupendous columns of this edifice, which are still remaining: they are silent but impressive witnesses of the power and splendour of antiquity."

The impression produced on the mind is vividly described in the following language, of a recent traveller, who lodged there for a night:

åEvery object was as distinct as in a northern twilight; the snowy summit of the mountain [Tmolus], the long sweep of the valley, and the flashing current of the river [Pactolus]. I strolled along towards the banks of the Pactolus, and seated myself by the side of the half-exhausted stream.

"There are few individuals who cannot trace on the map of their memory some moments of overpowering emotion, and some scene, which, once dwelt upon, has become its own painter, and left behind it a memorial that time could not efface. I can readily sympathize with the feelings of him who wept at the base of the pyramids; nor were my own less powerful, on that night, when I sat beneath the sky of Asia to gaze upon the ruins of Sardis, from the banks of the golden-sanded Pactolus. Beside me were the cliffs of the Acropolis, which, centuries before, the hardy Median scaled, while leading on the conquering Persians, whose tents had covered the very spot on which I was reclining. Before me were the vestiges of what had been the palace of the gorgeous Croesus; within its walls were once congregated the wisest of mankind, Thales, Cleobulus, and Solon. It was here that the wretched father mourned alone the mangled corpse of his beloved Atys; it was here that the same humiliated monarch wept at the feet of the Persian boy who wrung from him his kingdom. Far in the distance were the gigantic tumult of the Lydian monarchs, Candaules, Halyattys, and Gyges; and around them were spread those very plains once trodden by the countless hosts of Xerxes, when hurrying on to find a sepulchre at Marathon.

"There were more varied and more vivid remembrances associated with the sight of Sardis than could possibly be attached to any other spot of earth; but all were mingled with a feeling of disgust at the littleness of human glory. Allãall had passed away! There were before me the fanes of a dread religion, the tombs of forgotten monarchs, and the palm-tree that waved in the banquet-hall of kings; while the feeling of desolation was doubly heightened by the calm sweet sky above me, which, in its unfading brightness, shone as purely now as when it beamed upon the golden dreams of Croesus."ãEmerson's Letters from the AEgean, p. 113, seq. The present appearance of the ruins is indicated by the following engraving.

1. And unto the angel of the church in Sardis. See Note on Rev. 1:20.

These things saith he that hath the seven Spirits of God. See Note on Rev. 1:4.

If the phrase, "the seven spirits of God," as there supposed, refers to the Holy Spirit, there is great propriety in saying of the Saviour, that he has that Spirit, inasmuch as the Holy Spirit is represented as sent forth by him into the world, John 15:26-27; 16:7, 13-14.

It was one of the highest characteristics that could be given of the Saviour to say, that the Holy Ghost was his to send forth into the world, and that that great Agent, on whose gracious influences all were dependent for the possession of true religion, could be given or withheld by him at his pleasure.

And the seven stars. See Note on Rev. 1:16.

These represented the angels of the seven churches, (See Note on Rev. 1:20) and the idea which the Saviour would seem to intend to convey here is, that he had entire control over the ministers of the churches, and could keep or remove them at pleasure.

I know thy works. See Note on Rev. 2:2.

That thou hast a name that thou livest. Thou dost profess attachment to me and my cause. The word life is a word that is commonly employed, in the New Testament, to denote religion, in contradistinction from the natural state of man, which is described as death in sin. By the profession of religion, they expressed the purpose to live unto God, and for another world; they professed to have true, spiritual life.

And art dead. That is, spiritually. This is equivalent to saying that their profession was merely in name; and yet this must be understood comparatively, for there were some even in Sardis who truly lived unto God, Rev. 3:4. The meaning is, that, in general, the profession of religion among them was a mere name. The Saviour does not, as in the case of the churches of Ephesus and Thyatira, specify any prevailing form of error or false doctrine; but it would seem that here it was a simple want of religion.

History Addict's Sunday School Lessons Series

McKay's Notes

IVP-Hard Sayings of the Bible

IVP-New Testament Commentary

Jamieson, Fausset, and Brown's Commentary

Barnes' Notes on The New Testament

REVELATION OF ST. JOHN THE DIVINE