the Week of Christ the King / Proper 29 / Ordinary 34
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J.B. Rotherham Emphasized Bible
Revelation 2:17
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"Everyone who hears this should listen to what the Spirit says to the churches! "I will give the hidden manna to everyone who wins the victory. I will also give each one a white stone that has a new name written on it. And no one will know this name except the one who gets the stone.
He who has an ear, let him hear what the Spirit says to the churches. To him who conquers I will give some of the hidden manna, and I will give him a white stone, with a new name written on the stone which no one knows except him who receives it.'
Lett him that hath eares heare what the sprete sayth vnto the congregacios: To him that overcommeth will I geve to eate manna that is hyd and will geve him a whyte stone and in the stone a newe name wrytten which no ma knoweth savinge he that receaveth it.
He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him will I give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it.
'The one who has an ear, let him hear what the Spirit says to the churches. To the one who overcomes, 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 except the one who receives it.'
"Everyone who has ears should listen to what the Spirit says to the churches. "I will give some of the hidden manna to everyone who wins the victory. I will also give to each one who wins the victory a white stone with a new name written on it. No one knows this new name except the one who receives it.
He that has an ear, let him hear what the Spirit says to the churches. To him that overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he that receives it.
He that hath an ear, let him hear what the Spirit saith to the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and on the stone a new name written, which no man knoweth, he excepted, that receiveth [it].
He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him will I give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it.
He that hath an ear let him hear what the Spirit saith to the churches. To him that overcometh will I give of the hidden manna, and will give him a white stone, and on the stone a new name written, which none knoweth, but he that receiveth it.
"`Let all who have ears give heed to what the Spirit is saying to the Churches. He who overcomes--to him I will give some of the hidden Manna, and a white stone; and--written upon the stone and known only to him who receives it-- a new name.'
He that hath eeris, here he, what the spirit seith to the chirches. To him that ouercometh Y schal yyue aungel mete hid; and Y schal yyue to hym a whiit stoon, and in the stoon a newe name writun, which no man knowith, but he that takith.
He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh, to him will I give of the hidden manna, and I will give him a white stone, and upon the stone a new name written, which no one knoweth but he that receiveth it.
He who has an ear, let him hear what the Spirit says to the churches. To the one who is victorious, I will give the hidden manna. I will also give him a white stone inscribed with a new name, known only to the one who receives it.
If you have ears, listen to what the Spirit says to the churches. To everyone who wins the victory, I will give some of the hidden food. I will also give each one a white stone with a new name written on it. No one will know that name except the one who is given the stone.
'He who has an ear, let him hear and heed what the Spirit says to the churches. To him who overcomes [the world through believing that Jesus is the Son of God], to him I will give [the privilege of eating] some of the hidden manna, and I will give him a white stone with a new name engraved on the stone which no one knows except the one who receives it.'
He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh, to him will I give of the hidden manna, and I will give him a white stone, and upon the stone a new name written, which no one knoweth but he that receiveth it.
He who has ears, let him give ear to what the Spirit says to the churches. To him who overcomes I will give of the secret manna, and I will give him a white stone, and on the stone a new name, of which no one has knowledge but he to whom it is given.
Those who have ears, let them hear what the Spirit is saying to the Messianic communities. To him winning the victory I will give some of the hidden man. I will also give him a white stone, on which is written a new name that nobody knows except the one receiving it."'
He that has an ear, let him hear what the Spirit says to the assemblies. To him that overcomes, to him will I give of the hidden manna; and I will give to him a white stone, and on the stone a new name written, which no one knows but he that receives [it].
'Let the person who has an ear listen to what the Spirit says to the churches. To the one who conquers I will give some of the hidden manna. I will also give him a white stone. On the white stone is written a new name that no one knows except the person who receives it.'Revelation 2:7,11; 3:12; 19:12;">[xr]
17 He who hath ears, let him hear what saith the Spirit to the churches. To him who overcometh will I give to eat of the manna which is hidden; and I will give to him the white stone, [fn] and upon the stone a new name written, which no man knoweth but he who receiveth.
He that hath ears, let him hear what the Spirit saith to the churches. To him that is victorious, will I give to eat of the hidden manna; and I will give him a white counter, and upon the counter a new name written, which no one knoweth but he that receiveth it.
Hee that hath an eare, let him heare what the Spirit saith vnto the Churches. To him that ouercommeth will I giue to eate of the hidden Manna, and will giue him a white stone, and in the stone a new name written, which no man knoweth, sauing hee that receiueth it.
"Anyone with ears to hear must listen to the Spirit and understand what he is saying to the churches. To everyone who is victorious I will give some of the manna that has been hidden away in heaven. And I will give to each one a white stone, and on the stone will be engraved a new name that no one understands except the one who receives it.
You have ears! Then listen to what the Spirit says to the churches. I will give the hidden bread from heaven to everyone who has power and wins. I will give each of them a white stone also. A new name will be written on it. No one will know the name except the one who receives it!'
Let anyone who has an ear listen to what the Spirit is saying to the churches. To everyone who conquers I will give some of the hidden manna, and I will give a white stone, and on the white stone is written a new name that no one knows except the one who receives it.
He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will give some of the hidden manna, and I will give him a white stone, with a new name written on the stone that no one knows except the one who receives it.'
Let him that hath an eare, heare what the Spirite saith vnto the Churches. To him that ouercommeth, will I giue to eate of the Manna that is hid, and will giue him a white stone, and in the stone a newe name written, which no man knoweth sauing he that receiueth it.
He who has ears, let him hear what the Spirit says to the churches; To him who overcomes, I will give to eat of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no man knows except he who receives it.
He that hath an ear, let him hear what the Spirit saith to the churches: To him that overcometh I will give the hidden manna and will give him a white counter: and in the counter, a new name written, which no man knoweth but he that receiveth it.
Let hym that hath an eare, heare what ye spirite sayth vnto the Churches. To hym that ouercommeth, wyll I geue to eate Manna that is hyd, and wyll geue hym a white stone, and in the stone a newe name written, which no man knoweth, sauyng he yt receaueth it.
"If you have ears, then, listen to what the Spirit says to the churches! "To those who win the victory I will give some of the hidden manna. I will also give each of them a white stone on which is written a new name that no one knows except the one who receives it.
“Let anyone who has ears to hear listen to what the Spirit says to the churches. To the one who conquers, I will give some of the hidden manna.
He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.
The one who has an ear, let him hear what the Spirit says to the churches. To the one who conquers, I will give to him some of the hidden manna, and I will give to him a white stone, and on the stone a new name written, that no one knows except the one who receives it.'
The one who has an ear, hear what the Spirit says to the assemblies. To the one overcoming, I will give him to eat from the hidden manna. And I will give to him a white stone, and onthe stone a new name having been written,which no one knows except the one receiving it .
He who is having an ear -- let him hear what the Spirit saith to the assemblies: To him who is overcoming, I will give to him to eat from the hidden manna, and will give to him a white stone, and upon the stone a new name written, that no one knew except him who is receiving [it].
Let him yt hath eares, heare, what the sprete saith vnto the cogregacions: To him that ouercommeth, wil I geue to eate mana that is hyd, and wil geue him a whyte stone, & in the stone a newe name wrytte, which no man knoweth, sauinge he that receaueth it.
he that hath an ear, let him hear what the spirit saith unto the churches: to him that overcometh, will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man understands, except he that receives it."
"Are your ears awake? Listen. Listen to the Wind Words, the Spirit blowing through the churches. I'll give the sacred manna to every conqueror; I'll also give a clear, smooth stone inscribed with your new name, your secret new name."
The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, I will give him some of the hidden manna, and I will give him a white stone, and on that stone will be written a new name that no one can understand except the one who receives it.'
"He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give some of the hidden manna to eat. And I will give him a white stone, and on the stone a new name written which no one knows except him who receives it."'
Open up your ears and listen to the what the Spirit says to the outfits of God. To the one who stays in the saddle until the end, I will give the manna of heaven. I will also hand them a white stone with a new name inscribed on it that only they will understand.
'He 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.'
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
hath: Revelation 2:7, Revelation 2:11, Revelation 3:6, Revelation 3:13, Revelation 3:22
to eat: Psalms 25:14, Psalms 36:8, Proverbs 3:32, Proverbs 14:10, Isaiah 65:13, Matthew 13:11, John 4:32, John 6:48-58, Colossians 3:3
a new: Revelation 3:12, Revelation 19:12, Revelation 19:13, Isaiah 56:4, Isaiah 65:15
saving: 1 Corinthians 2:14
Reciprocal: Genesis 17:5 - but thy name Genesis 32:28 - Thy name Exodus 16:15 - It is manna Numbers 11:7 - the manna 1 Samuel 17:25 - the king 2 Chronicles 15:2 - Hear ye me Psalms 49:1 - Hear Proverbs 5:1 - attend Isaiah 8:16 - among Isaiah 62:2 - thou shalt Jeremiah 7:2 - Hear Jeremiah 33:3 - mighty Micah 1:2 - hearken Matthew 10:22 - but Matthew 11:15 - General Matthew 13:9 - General Mark 4:23 - General Mark 7:16 - General Luke 6:23 - your Luke 14:35 - He Luke 15:22 - a ring Luke 15:29 - yet Luke 18:30 - manifold more John 6:31 - He gave John 6:53 - eat John 14:17 - whom John 14:21 - and will Acts 1:2 - through Acts 13:16 - give 2 Corinthians 1:22 - sealed Galatians 6:9 - if Ephesians 3:15 - is Philippians 4:7 - passeth Colossians 2:3 - hid 1 Timothy 4:1 - the Spirit Hebrews 10:15 - General 1 John 5:4 - overcometh 1 John 5:10 - hath the Revelation 2:26 - he Revelation 12:11 - they overcame Revelation 13:9 - General Revelation 14:3 - no Revelation 21:7 - overcometh Revelation 22:16 - General Revelation 22:19 - and from
Cross-References
Thus were finished the heavens and the earth and all their host.
These are the geneses of the heavens and the earth when they were created, - in the day when Yahweh God made earth and heavens.
but, a vapour, went up from the earth, - and watered all the face of the ground.
And Yahweh God, caused to spring up, out of the ground, every tree pleasant to the sight and good for food, - and the tree of life, in the midst of the garden, and the tree of the knowledge of good and evil.
Now, a river, was coming forth out of Eden, to water the garden, - and, from thence, it parted, and became four heads,
moreover the gold of that and, is good, - there, is the bdellium, and the beryl stone,
And the name of the second river, is Gihon, - the same, is that which surroundeth all the land of Cush,
And Yahweh God said, It is, not good, that the man should remain alone, - I will make for him a helper as his counterpart.
So the man gave names to all the tame-beasts, and to the birds of the heavens, and to all the wild-beasts of the field, - but, for man, had there not been found a helper as his counterpart.
So Yahweh God caused a deep sleep to fall on the man, and he slept, - and he took one of his ribs, and closed up flesh instead thereof.
Gill's Notes on the Bible
He that hath an ear, let him hear,....
:-.
To him that overcometh; the Balaamites and Nicolaitans, and do not give in to the doctrines and practices of the one, or of the other, whatever persecution and trouble he meets with, and endures on that account:
will I give to eat of the hidden manna; in opposition to eating things sacrificed to idols, refused by him. The allusion is to the manna which the Israelites ate of in the wilderness, which may be called "hidden": either because they knew not what it was, when they first saw it; or because it was laid up in a golden pot, and put in the most holy place, where it was secret, and none but the high priest could see it, and who entered there but once a year: or rather, because it was at first, hidden under the dew; for according to the account the Jews give of it, a dew first fell upon the ground, then the manna upon that, and then another dew upon the manna; so that there was a dew under it, and a dew over it; insomuch that it was as if it was laid up, they say, in a box or chests l; and they supposed the manna had respect to things future m and do expect it in the times of the Messiah. They say n, as the first, so the last Redeemer will cause manna to descend from heaven; and the clouds are by them reckoned the mills which will grind manna for the righteous in the world to come o: yea, they speak p of
×× × ×¡×ª××, "hidden manna", as the food of the righteous, the very phrase here used. Now this being the food of the children of Israel in the wilderness, is very fitly mentioned here; since the church, in this period of time, in which antichrist arose, was obliged to flee into the wilderness, and there abide during his reign, and where she is nourished with this hidden manna; by which may be meant the Gospel, which is soul quickening, comforting, strengthening, and satisfying food, by which the saints are nourished up unto everlasting life, and which is hid to the world, which the men of it know nothing of; and especially Jesus Christ, the sum and substance of it, may be meant, and that secret spiritual consolation enjoyed in communion with him, and by eating him, or feeding by faith upon him; in what respects Christ may be compared to manna, :-. And he may be said to be "hidden", because he is unknown to men, until revealed; and is wholly hidden from carnal and unregenerate men, and is enjoyed only by believers; and it may denote the private way, in which the true church of Christ had communion with him in his word and ordinances in the wilderness, and during the dark times of Popery. Philo the Jew q often interprets the manna by the "Logos", the Word of God, the most ancient Word of God.
And will give him a white stone. The phrase, "to add a white stone", with the Latins, is used to give one's approbation of anything; and could it be applied here, might signify the approbation Christ gives of his church and people here, amidst the testimonies they bear, and the persecutions they endure for his name's sake, and that which he will give of them before his Father, angels, and men, at the last day: white stones were used on various accounts. The Grecians used them to mark good or lucky days with them, as they called them; and could the allusion be thought to be to this custom, the sense would be, that Christ promises, to his people that overcome, happy days, after the times of Popish darkness and persecution were over: white stones were also given to the conquerors in the Olympic games, with their names upon them, and the value of the prize they won; and, here applied, may respect the crown of life and glory given to them who are more than conquerors through Christ, with their right and title to it, and the excellency of it. The Romans in judgment used to give their suffrages for condemnation by casting black stones into the urn, and for absolution white stones; to which Ovid has respect, when he says r,
"Mos erat antiquis, niveis atrisque lapillis, His damnare reos, illis absolvere culpa.''
And this is thought by many to be referred to here, and may denote, that though the pure members of Christ, and who abhorred and protested against the abominations of the church of Rome, were charged with heresy and schism, and what not, yet Christ would absolve them, and justify them from all those charges. But rather the allusion is to a custom among the Jews, who used to examine the priests and Levites before they went to their service, or to the sanhedrim, to judge and pass sentence, whether their ways and works were right; and if they were as they should be, they gave them
××××¨× ××ק×ש×, "the stone of the sanctuary": if not, they might not enter on business, as it is said; "and of Levi he said, thy Urim and thy Thummim be with thy Holy One", Deuteronomy 33:8 s. Now on the Urim and Thummim, the stones in the high priest's breastplate, were engraven the names of the children of Israel; and, as the Jews say, the name Jehovah, to which reference may be had in the following clause; and may denote that the church, though in the wilderness, is regarded by Christ, is bore upon his heart and cared for by him; and also its spotless purity in him, and justification by him.
And in the stone a new name written, which no man knoweth, saving he that receiveth [it]; by this name may be meant, either the name of "Jehovah" our righteousness, which is the name both of Christ, and of his church, Jeremiah 23:6, or the name of a child of God, sometimes called a new name; see Isaiah 56:5; and so designs the blessing of adoption; this may be said to be a new name, because renewed, manifested to, and put upon the people of God, when they are made new creatures, though provided in predestination, and in the covenant of grace from eternity; and because a renowned and excellent one, better than that of the sons and daughters of the greatest prince on earth; and because a wonderful one, being an instance of amazing love and grace; and is what "no man knoweth", but the receiver of it; the Father of these adopted ones is unknown to natural men; and so is Christ, through whom this blessing is bestowed; and the Spirit of God also, who witnesses to it; and the persons that enjoy it, and the blessing itself, and the inheritance to which they are adopted: and this new name being on the white stone, may show that the blessings of justification and adoption, though they are two distinct ones, yet they are inseparable: they go together, and both give a right to the heavenly inheritance; and they are also, as well as the hidden manna, gifts of free grace, and not owing to the works and merit of men, and are given by Christ, and in and through him. At Rome, some white stones have been dug up, some lesser, some greater, with names and letters, and other engravings upon them, which Pignorius t has given the figures of; and to such some have thought the allusion here is, and may serve to illustrate this passage. The Ethiopic version, instead of a "white stone", reads, a "famous book".
l T. Bab. Yoma, fol. 75. 2. Jarchi in Exod. xvi. 13, 14. Mitzvot Tora, pr. affirm. 30. m Tzeror Hammor, fol. 38. 4. n Midrash Shirhashirim, fol. 11. 2. Midrash Ruth, fol. 33. 2. & Midrash Kohelet, fol. 63. 2. Pesikta in Yalkut Simeoni, par. 2. fol. 75. 4. o Raya Mehimna in Zohar in Numb. fol. 96. 2. Yalkut Simeoni, par. 2. fol. 68. 4. p Zohar in Numb. fol. 88. 1. q Alleg. l. 2. p. 93. Quod det. potior. p. 176. Quis rer. divin. Haeres. p. 491, 492. & Leg. Alleg. l. 3. p. 1103. r Metamorphos. l. 15. fol. 1. s Zohar in Lev. fol. 8. 1. t De Servis, p. 342.
Barnes' Notes on the Bible
He that hath an ear ... - notes on Revelation 2:7.
To him that overcometh - notes on Revelation 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 âovercame,â 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 forever. The Hebrews were supported by manna in the desert Exodus 16:16-35; a pot of that manna was laid up in the most holy place, to be preserved as a memorial Exodus 16:32-34; it is called âangelsâ foodâ Psalms 78:25, and âcorn of heavenâ Psalms 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 âhidden,â there would seem to be an allusion to what 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 âhidden mannaâ; that is, that they will be supplied all along through the âwilderness of this worldâ 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 forever by the food of heaven - what the angels have; what the soul will need to sustain it there. Even in this world their souls may be nourished with this âhidden mannaâ; in heaven it will be their constant food forever.
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 favor 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 favor of his Redeemer, and which would be unknown to other people. The idea here would find a correspondence in the evidences of his favor 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 two - what would thus be a token of his favor, and what 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 those ideas. The word rendered âstoneâ - ÏηÍÏον pseÌphon - means, properly, a small stone, as worn smooth by water - a gravel-stone, a pebble; then any polished stone, the stone of a gem, or ring (Robinsonâs Lexicon). 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, Lexicon: the âstones,â or âcountersâ for reckoning; âdice,â âlots,â used in a kind of magic; a vote, spoken of the black and white stones or pebbles anciently used in voting - that 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, âFrumentum, vestes,â etc.; that is, âCorn, clothing,â 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 âwhite stoneâ 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 ÏηÍÏον pseÌphon, âstone,â from the gods, that is, as an approving testimonial of their virtue.
See Robinsonâs Lexicon, and the authorities there referred to; Wetstein, New Testament, in loco, and Stuart, in leto. Prof. 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 âHoliness to the Lord,â 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 favor. 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 may be regarded as unique 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 favor, prosperity, or success everywhere - whether 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 favor 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 favor - as 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 stone - emblematic of favor and approval - but it 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 Redeemerâs favor, 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 favor 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 engraved - with characters so small, or in letters so unknown to all others or with marks so unintelligible to others - that no other one into whose hands it might fall would understand it. The meaning then probably is, that to the true Christian - the victor over sin - there is given some pledge of the divine favor which has to him all the effect of assurance, and which others do not perceive or understand. This consists of favors shown directly to the soul - the evidence of pardoned sin; joy in the Holy Spirit; 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 favor, 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, ... - That is, no one would understand its import, as no one but the Christian estimates the value of that on which he relics as the pledge of his Redeemerâs love.
The Epistle to the Church at Thyatira
The contents of this epistle Revelation 2:18-29 are as follows:
(1) A reference, as is usual in these epistles, to some attribute of the Saviour which demanded their particular attention, or which was especially appropriate to the nature of the message which he was about to send to them, Revelation 2:18. The attributes which he fixes on here are, that his eyes are like a flame of fire - as if they would pierce and penetrate to the recesses of the heart; and that his feet are like fine brass - perhaps indicative of majesty as he moved among the churches.
(2) A statement, in the usual form, that he was entirely acquainted with the church, and that therefore the judgment which he was about to pronounce was founded on a thorough knowledge of what the church was; and a general commendation of them for their charity, service, faith, and patience, Revelation 2:19.
(3) A severe reproof of the church, notwithstanding, for their tolerating a teacher of dangerous doctrine, whom he calls Jezebel, with the assurance that she and her children should not go unpunished, Revelation 2:20-23.
(4) An assurance to all the rest in Thyatira that no other calamity or burden would come upon the church than what was inevitable in delivering it from the dangerous influence of these doctrines, and a solemn charge to them to hold fast all the truth which they had until he should come, Revelation 2:24-25.(5) A promise, as usual, to those who should overcome, or who should be victorious, Revelation 2:26-29. They would have power over the nations; they would be associated with the Redeemer in ruling them; they would have the morning star.
(6) A call, as usual, on all who had ears to hear, to attend to what the Spirit said to the churches.
Thyatira was a city of Asia Minor, on the northern border of Lydia, and commonly reckoned as belonging to Lydia. It was about twenty-seven miles from Sardis; about a dayâs journey from Pergamos, and about the same distance from the seacoast. Its modern name is Ak-hissar, or the white castle. According to Pliny, it was known in earlier times by the name of Pelopia (Hist. Nat. v. 29). Strabo (xiii. p. 928) says that it was a Macedonian colony. The Roman road from Pergames to Sardis passed through it. It was noted for the art of dyeing Acts 16:14, and Lukeâs account in the Acts has been confirmed by the discovery of an inscription in honor of Antonius Claudius Alphenus, which concludes with the words Î¿Î¹Ì Î²Î±ÏειÍÏ hoi bafeis - the dyers.
Pliny Fisk, the American missionary, who visited the city, thus describes it: âThyatira is situated near a small river, a branch of the Caicus, in the center of an extensive plain. At the distance of three or four miles it is almost completely surrounded by mountains. The houses are low; many of them made of mud or earth. Excepting the motsellimâs palace, there is scarcely a decent house in the place. The streets are narrow and dirty, and everything indicates poverty and degradation. We had a letter of introduction to Economo, the bishopâs procurator, and a principal man among the Greeks of this town ... He says the Turks have destroyed all remnants of the ancient church; and even the place where it stood is now unknown. At present there are in the town one thousand houses, for which taxes are paid to the governmentâ (Memoir of P. Fisk; Boston, Mass., 1828).
The following description, by Mr. Schneider, missionary of the American Board, will give a correct view of Thyatira, as it existed in 1848: âFrom Magnesia we proceeded to Thyatira, the site of one of the Apocalyptic churches, now called Ak-hissar. The population consists of about 700 Mussulman houses, 250 Greek houses, and 50 Armenian houses (circa 1850âs). The town is located in a plain of considerable size, and is hardly visible on being approached, by reason of the profusion of foliage. The plain itself is bounded on all sides by mountains, and cotton and a kind of reddish root (madder), used for dyeing red, are raised abundantly. I observed that this root is extensively cultivated in all that region, and forms an important article of export to England, where it is used for dyeing purposes. In Acts 16:14 we read of Lydia, a seller of purple, of the city of Thyatira. May not this root be the very article with which her purple was colored, which she was selling at Philippi, when the Lord opened her heart to attend to the things spoken by Paul? It seems to me probable. But, if it was so, this art of coloring appears to have been lost, for I could not find that it is now at all practiced in that place or that region.
âThe Christian traveler and missionary naturally looks for something interesting in a place where once existed a true church of Christ. But, alas! how sadly is he disappointed! The place presents an appearance in nothing different from other Turkish towns. Everything wears a Mussulman aspect. The houses, streets, dress, occupation, and language of the inhabitants all indicate a predominating Turkish influence. Christianity exists there in name, but it is the bare name. Its spirit has long since fled. The Greeks, especially, seem to be especially superstitious. I visited their church, and found it full of pictures and other marks of degenerate Christianity. A long string of these images, extending from one side of the church to the other, was suspended so low as to permit the worshipper to approach and kiss them; and so frequently had this adoration been bestowed on them, that all appeared soiled from the frequent contact of the lips. Over the entrance of the church I observed a representation of a grave old man, with a silvery beard, surrounded by angels. Suspecting the object designed to be shadowed forth, I inquired of a lad standing by what that figure meant. He instantly replied, âIt is God.â I observed two similar representations of the Deity in the interior of the church. The churchyard is used as a burying-place; but only those whose friends are able to pay for the privilege of entombing their dead can enjoy it. Candles are lighted at the heads of the graves in the night, and incense is often burned. When the process of decay has proceeded so far as to leave nothing but the bones, these are taken up and thrown into a sealed vault, over which a chapel is suited up, in which mass is said over these relics of the dead for the benefit of their souls! A feeling of abhorrence came over me as I stood in the place where such abominations are committed.
âThe Armenians are far less superstitious. Comparatively only a few pictures are to be seen in their church, and three or four individuals are more or less enlightened, and in an inquiring state of mind. We had a long interview with one of them, the teacher, and left some books with him. I am not without hopes that a little gospel leaven has been deposited here, the effects of which will appear at some future dayâ (Miss. Herald, Feb. 1848). The engraving in this volume will give a representation of this city as it now exists.
Clarke's Notes on the Bible
Verse Revelation 2:17. The hidden manna — It was a constant tradition of the Jews that the ark of the covenant, the tables of stone, Aaron's rod, the holy anointing oil, and the pot of manna, were hidden by King Josiah when Jerusalem was taken by the Chaldeans; and that these shall all be restored in the days of the Messiah. This manna was hidden, but Christ promises to give it to him that is conqueror. Jesus is the ark, the oil, the rod, the testimony, and the manna. He who is partaker of his grace has all those things in their spiritual meaning and perfection.
And will give him a white stone — I. It is supposed that by the white stone is meant pardon or acquittance, and the evidence of it; and that there is an allusion here to the custom observed by judges in ancient times, who were accustomed to give their suffrages by white and black pebbles; those who gave the former were for absolving the culprit, those who gave the latter were for his condemnation. This is mentioned by Ovid, Metam. lib. xv., ver. 41:
Mos erat antiquus, niveis atrisque lapillis,
His damnare reos, illis absolvere culpa.
Nunc quoque sic lata est sententia tristis.
"A custom was of old, and still remains,
Which life or death by suffrages ordains:
White stones and black within an urn are cast,
The first absolve, but fate is in the last."
DRYDEN.
II. Others suppose there is an allusion here to conquerors in the public games, who were not only conducted with great pomp into the city to which they belonged, but had a white stone given to them, with their name inscribed on it; which badge entitled them, during their whole life, to be maintained at the public expense. See Pind., Olymp. vii. 159, and the Scholia there; and see the collections in Wetstein, and Rosenmuller's note. These were called tesserae among the Romans, and of these there were several kinds.
1. Tesserae conviviales, which answered exactly to our cards of invitation, or tickets of admission to a public feast or banquet; when the person invited produced his tessera he was admitted. The mention of the hidden manna here may seem to intimate that there is a reference to these convivial tesserae, whether given to the victor in the public games, entitling him to be fed at the public expense, or to a particular friend, inviting him to a family meal or to a public banquet.
2. There were tesserae inscribed with different kinds of things, such as provisions, garments, gold or silver vessels, horses, mares, slaves, c. These were sometimes thrown by the Roman emperors among the crowd in the theatres, and he that could snatched one and on producing it he received that, the name of which was inscribed on it. But from Dio Cassius it appears that those tesserae were small wooden balls, whereas the tesserae in general were square, whence they had their name, as having four sides, angles, or corners. Illi ÏεÏÏαÏην, vel ÏεÏÏαÏαν vocabant figuram quamvis quadratam, quae quatuor angulos haberet; and these were made of stone, marble, bone, or ivory, lead, brass, or other metal. See Pitiscus.
3. Tesserae frumentariae, or tickets to receive grain in the public distributions of corn; the name of the person who was to receive, and the quantum of grain; being both inscribed on this badge or ticket. Those who did not need this public provision for themselves were permitted to sell their ticket, and the bearer was entitled to the quantum of grain mentioned on it.
4. But the most remarkable of these instruments were the tesserae hospitales, which were given as badges of friendship and alliance, and on which some device was engraved, as a testimony that a contract of friendship had been made between the parties. A small oblong square piece of wood, bone, stone, or ivory, was taken and divided into two equal parts, on which each of the parties wrote his own name, and then interchanged it with the other. This was carefully preserved, and handed down even to posterity in the same family; and by producing this when they travelled, it gave a mutual claim to the bearers of kind reception and hospitable entertainment at each other's houses.
It is to this custom that Plautus refers in his POENULUS, act. v., scen. 2, ver. 80, in the interview between Agorastocles, and his unknown uncle Hanno.
HANNO.-O mi popularis, salve!
AGORASTOCLES.-Et tu edepol, quisquis es.
Et si quid opus est, quaeso, die atque impera,
Popularitatis caussa.
HAN.-Habeo gratiam.
Verum ego hic hospitium habeo: Antidamae filium
Quaero; commonstra, si novisti, Agorastoclem.
Ecquem adolescentem tu hic novisti Agorastoclem?
AGOR.-Siquidem tu Antidamarchi quaeris adoptatitium,
Ego sum ipsus, quem tu quaeris.
HAN.---Hem! quid ego audio?
AGOR.-Antidamae gnatum me esse.
HAN.-----si ita est, tesseram
Conferre si vis hospitalem, eccam adtuli.
AGOR.-Agedum huc ostende; est par probe: nam habeo domi.
HAN.-O mi hospes, salve multum! nam mihi tuus pater,
Pater tuus ergo, hospes Antidamas fuit.
Haec mihi hospitalis tessera cum illo fuit.
AGOR.-Ergo hic apud me hospitium tibi praebebitur.
Nam haud repudio hospitium, neque Carthaginem:
Inde sum oriundus.
HAN.--- Di dent tibi omnes quae velis.
HANNO.-Hail, my countryman!
AGORASTOCLES.-I hail thee also, in the name of Pollux, whosoever thou art. And if thou have need of any thing, speak, I beseech thee; and thou shalt obtain what thou askest, for civility's sake.
HANNO.-I thank thee, but I have a lodging here; I seek the son of Antidamas. Tell me if thou knowest Agorastocles. Dost thou know in this place the young Agorastocles?
AGORASTOCLES.-If thou seek the adopted son of Antidamarchus, I am the person whom thou seekest.
HANNO.-Ha! What do I hear?
AGORASTOCLES.-Thou hearest that I am the son of Antidamas.
HANNO.-If it be so, compare, if thou pleasest, the hospitable tessera; here it is, I have brought it with me.
AGORASTOCLES.-Come then, reach it hither: it is the exact counterpart; I have the other at home.
HANNO.-O my friend, I am very glad to see thee, for thy father was my friend; therefore Antidamas thy father was my guest. I divided this hospitable tessera with him.
AGORASTOCLES.-Therefore, a lodging shall be provided for thee with me; I reverence hospitality, and I love Carthage, where I was born.
HANNO.-May all the gods grant thee whatsoever thou wishest!
The tessera taken in this sense, seems to have been a kind of tally; and the two parts were compared together to ascertain the truth. Now it is very probable that St. John may allude to this; for on this mode of interpretation every part of the verse is consistent. 1. The word ÏηÏÎ¿Ï does not necessarily signify a stone of any kind, but a suffrage, sentence, decisive vote; and in this place seems answerable to the tessera. The tessera which Hanno had, he tells us in his Punic language, was inscribed with the image or name of his god. "Sigillum hospitii mei est tabula sculpta, conjus sculptura est Deus meus. This is the interpretation of the Punic words at the beginning of the above 5th act of the Poenulus, as given by Bochart. 2. The person who held it had a right to entertainment in the house of him who originally gave it; for it was in reference to this that the friendly contract was made. 3. The names of the contracting persons, or some device, were written on the tessera, which commemorated the friendly contract; and as the parts were interchanged, none could know that name or device, or the reason of the contract, but he who received it. 4. This, when produced, gave the bearer a right to the offices of hospitality; he was accommodated with food, lodging, c., as far as these were necessary and to this the eating of the hidden manna may refer.
But what does this mean in the language of Christ? 1. That the person is taken into an intimate state of friendship with him. 2. That this contract is witnessed to the party by some especial token, sign, or seal, to which he may have recourse to support his claim, and identify his person. This is probably what is elsewhere called the earnest of the Spirit; Ephesians 1:14, and the places there referred to. He then who has received and retains the witness of the Spirit that he is adopted into the heavenly family, may humbly claim, in virtue of it, his support of the bread and water of life; the hidden manna-every grace of the Spirit of God; and the tree of life-immortality, or the final glorification of his body and soul throughout eternity. 3. By this state of grace into which he is brought he acquires a new name, the name of child of God; the earnest of the Spirit, the tessera, which he has received, shows him this new name. 4. And this name of child of God no man can know or understand, but he who has received the tessera or Divine witness. 5. As his Friend and Redeemer may be found everywhere, because he fills the heavens and the earth, everywhere he may, on retaining this tessera, claim direction, succour, support, grace, and glory; and therefore the privileges of him who overcometh are the greatest and most glorious that can be imagined.
For a farther account of the tessera of the ancients, as well as for engravings of several, see Graevii Thesaur.; Pitisci Lexic.; and Poleni Supplement; and the authors to whom these writers refer.
