Bible Commentaries
Revelation 2

Verses 1-7

Rev 2:1-7

SECTION TWO

LETTERS TO THE SEVEN CHURCHES

Revelation 2:1 to Revelation 3:22

Preliminary Note: The record does not tell why messages were sent to just seven churches, nor why sent to the seven named. Considering the many times the number seven is used in the Bible, the view that it indicates completeness or perfection appears certainly correct. If so, these churches were doubtless selected because they furnished the occasion for just the amount of instruction, exhortation, and warning necessary in completing the divine record. These seven brief messages deal with actual facts that existed at the time John wrote. While primarily intended for the churches named. yet they were, of course, also intended for congregations in all ages for like conditions would need like treatment. This is also true of all the New Testament letters to churches. It is unnecessary to conclude that these very short letters were sent separately to the respective churches named. It is far more probable that each congregation received all of them along with all the rest of the book, since any one of them might at some future time need the very instruction given to another. Then the symbolical descriptions of things to come, presented in the remainder of the book, would also be needed by all of them. Evidently the entire book was intended for all the seven; if so, then for all congregations for all time.

1. LETTER TO THE CHURCH AT EPHESUS

Revelation 2:1-7

1 To the angel of the church in Ephesus write:--See notes on 1:20 for the application of the word "angel." At the time John wrote Ephesus was the chief city of Asia Minor. It was noted for magical arts and the temple of the heathen goddess Diana. (Acts 19:19; Acts 19:35.) It is generally supposed from tradition that John resided in Asia Minor from about A.D. 70 till his death. If so, Ephesus was doubtless his headquarters. Paul was mainly responsible for the establishment of the congregation there, having labored for them two years and three months at one time which resulted in the gospel being preached in all Asia. (Acts 19:8-10.) Later Paul wrote them the Ephesian letter. All this shows that the congregation was one of considerable prominence, and probably accounts for the first letter in this chapter being addressed to them.

These things saith he that holdeth the seven stars in his right hand, he that walketh in the midst of the seven golden candlesticks:--Here Jesus repeats two of the descriptive features of the person John saw in the vision. (1:13, 16.) These would impress them with the necessity of being obedient to his commands. Holding the stars in his hands would mean that the teachers of the church must depend upon him for the source of their knowledge; walking in the midst of the candlesticks--moving among the churches--indicates that he would not only bless their labors, but punish them for their evil deeds. It also implies that his favor would be necessary to their continued existence. "Walking" among them may imply that he was able to care for all, and would be constantly watching over them. Surely this was an impressive way to introduce the letter.

2 I know thy works, and thy toil and patience,--"I know" is the common form of introducing all these letters. It would impress them with the fact that he was able to know the motives of their hearts, and could render just decisions in each case. He would not overlook their faults nor forget their good deeds. This is a peculiar characteristic of Christ, (John 2:25.) "Works" here mean general conduct rather than simple deeds. The items mentioned to the end of verse 3 are an explanation of what is included in their works. Toil and patience present the positive and negative sides of their commendable works. Toil means excessive labor even up to the point of suffering and sadness, shown in their earnest opposition to false teachers. Patience means their steadfast endurance to the right in spite of the influence of such false teaching. Fighting error to the point of suffering and remaining faithful to gospel truth is the compliment here paid this congregation.

and that thou canst not bear evil men, and didst try them that call themselves apostles, and they are not, and didst find them false; --The compliment here is further extended by the statement that they could not endure or tolerate evil men. They had tested certain ones that claimed to be apostles and found them false. John had already given the standard by which such test could be made. Only those who accepted what the apostles said were of God. (1 John 4:1; 1 John 4:6.) Probably those calling themselves apostles claimed to be directly called as were the true apostles, or that they were successors to them. Either claim was, of course, false. It is no surprise to find such false teachers in the early church. for Paul said he knew that after his departure some among them would speak perverse things "to draw away the disciples after them." (Acts 20:29-30.) John had also instructed that those who did not abide in the doctrine should not be received into their houses or given greetings. (2 John 1:9-10.) Paul refers to "false apostles" at Corinth as "deceitful workers, fashioning themselves into apostles of Christ," yet being ministers of Satan. (2 Corinthians 11:13-15.) The Ephesian church had insisted on pure teaching, and rejected hose who taught falsehood. This deserves unstinted praise.

3 and thou hast patience and didst bear for my name’s sake, and hast not grown weary.---With steadfastness they had borne up under the burdens of meeting false teachers and against the influence of false doctrines; they had patiently maintained their defense of the truth for the name of Christ. It was their desire to defend his cause that met all opposition to the true gospel without being exhausted or worn out. This language presents a fine balance of Christian conduct. We should not tolerate error in any kind of teaching and should, regardless of any false doctrines, maintain our faith in God’s word with unfailing steadfastness. Such seems to be the full import of this commendation of the church at Ephesus.

4 But I have this against thee, that thou didst leave thy first love.--The warm praise now changes to reproof and warning. Commendations for virtues could not atone for faults or sins. With a casual reading such a strong rebuke immediately following an equally strong commendation seems almost contradictory, yet we know it cannot be. Rather more careful thought will show that the situation was not an unusual one. We have many similar cases in the churches today. The evidence of love to Jesus is obedience to his commands. (1 John 2:4-5.) That consists in doing what he says. Hence, the expression "first love" is explained by the expression "first works" in verse 5. While they would not tolerate false teachers and false doctrines, yet their first early enthusiasm for the worship and progress of the church had waned. They were not as untiring in their devotion to the church as they were against false teaching. Multitudes of individual Christians are in that condition all the time. The danger of such a state is that one is likely soon to lose practically all interest in the church. Happy is the Christian who does not allow his early zeal for worship and the spread of truth to burn low. The church at Ephesus had been established many years and their having lost their early spiritual ardor is not surprising when we remember the difficulty of holding a high level in anything.

5 Remember therefore whence thou art fallen, and repent and do the first works;--Remember here means to consider: that is, to compare the former burning zeal in the Lord’s work with their present apathy and note how much they had lost both in work and satisfaction. Such serious reflections should lead them to repentance, which would be necessary to prevent other losses. Repentance means a change of mind that results in a change of conduct. Honest meditation on their neglect would produce sorrow; that would lead to a decision to change their conduct--become again zealous in good works. Their "first works" do not mean their obedience to the commands by which they became Christians, but to their works in teaching the truth and righteous living.

or else I come to thee, and will move thy candlestick out of its place, except thou repent.--The present tense of "come" here clearly has the force of the future, meaning "I will come." This does not mean a personal coming, but in some kind of judgment that would fall upon the church. Just how or what that would be is not stated. To remove a candlestick would mean to take away the light. But the candlestick, we are told, was the church itself. (1:20.) Moving the candlestick out of its place, therefore, means that the congregation was to cease to exist. This, however, was conditional; to be prevented only by the fact that the congregation would repent and return to its first love.

6 But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate.--Just who and what were these people is conceded by all commentators to be uncertain. They were well known then, of course, else John would have given some description of them. There is uncertainty both as to the meaning and origin of the name and the peculiar works they did. The following probably is as likely to be correct as anything suggested: The word was derived from a leader whose name was Nicholas, and their practices which the Lord hates were gross social sins and idolatry. But whatever their doctrines and deeds were they were severely condemned. The Ephesian church was commended because they hated these abominable practices which God hated. It is useless to speculate on what we have no means of learning, but all good people will hate that which is grossly wicked, whether the practices of the Nicolaitans or other sinners.

7 He that hath an ear, let him hear what the Spirit saith to the churches.--Those having ears to hear are willing to listen to the message. To such the invitation and exhortation was to give heed to what was said. This shows that God’s revelations are spoken to man, not put into his heart through some mysterious spiritual power. Those who are not willing to hear God’s word will never learn his message of life. It also implies man’s ability to hear and understand what God says. In chapter 1 Jesus is represented as making the revelation and John is commanded to write it, but here the Spirit is said to be speaking to the churches. Jesus had told the apostles before his death that the Spirit would guide them into all truth (John 14:26; John 16:13-15) and declare things to come. We know that the Spirit directed John what to write, and was through him speaking to the churches. This shows the method used by the Holy Spirit in delivering his messages to man. He speaks them; man must hear and obey. Those not willing to hear and obey cannot be benefited by the Spirit’s work.

To him that overcometh, to him will I give to eat of the tree of life, which is in the Paradise of God.--To overcome translates a Greek word that means to conquer in some battle or trial. There is no definite statement regarding the things in which Christians are to gain a victory, the expression being used independently. But the whole passage shows that it means a victory over all kinds of evil that would harm the church or prevent the salvation of the contender. In a general sense it would mean a continued victory over sinful thingsuntil one’s life is ended. This statement, with an appropriate promise attached, is the way all these short letters are closed. To "eat of the tree of life" is a very expressive figure indicating the spiritual joys to he received in heaven. It is a reference to the "tree of life" in the Garden of Eden. (Genesis 2:9; Genesis 3:22.) The fruit of that tree was designed to make one live forever; hence, Adam after his sin was forbidden to eat of it. In like manner the things in heaven that sustain eternal life are represented as a "tree of life." In the glorious picture of heaven presented in Revelation 22:1-5 we again find the same imagery.

Paradise is said to be a Persian word that means a park or pleasure ground; hence, can appropriately be applied to any place especially prepared for enjoyment. For this reason Eden is referred to as "Paradise." The place of the righteous dead in the intermediate state is also a "Paradise." (Luke 23:43.) Our text calls the final state "Paradise" also. This word, because it means a place of pleasure and may be applied figuratively to any place of pleasure, must be considered in the light of the context each time to learn its proper application. Here the redeemed are viewed as existing upon life-giving fruit in a garden of delights. An entrancing vision, surely.

Commentary on Revelation 2:1-7 by Foy E. Wallace

The letter to the church at Ephesus—Revelation 2:1-7.

1. “He that holdeth the seven stars . . . who walketh in the midst of the seven golden candlesticks”-- Revelation 2:1.

The text says, these things saith he, not John, not the Holy Spirit, not God, but Christ Himself, the Head of the church, to whom was given all authority, and who, as Paul wrote to the same Ephesian church, was made “the head over all things to the church.”

2. “I know thy works”-- Revelation 2:2.

The works here mentioned were not described as either good or bad, but simply works, and it rather refers to the divine omniscience of Christ than to the character of the works mentioned; that nothing escapes his eye or his attention-- he knows the works of every church of his own, of which he is the head.

3. “Thy labor and thy patience”-- Revelation 2:2.

These words set forth the active and the passive sides to the relationship between the church and its divine head. The use of the word works would indicate that which is outward; but labor is a deeper word, it is underlying, a working at the price of toil. And patience denotes the inward grace of faithful continuance and endurance. Hence, the active and the passive elements in the life a church.

4. “Thou canst not bear them that are evil: and thou has tried them”-- Revelation 2:2.

This is a retrospective reference to a crisis in the Ephesian church, to an experience of the congregation somewhere in the past. The evil men were detected, convicted and expelled.

5. “Which say they are apostles, and are not, and hast found them liars"-- Revelation 2:2.

The teaching of these pretenders was found to be false when tried, as John had exhorted the members of the church to do in respect to the claims of strolling teachers. It is good advice to follow even today. The imposters were tried by what Paul and John, the inspired apostles, had taught the Ephesian church in their own labors among them. It connects with Paul’s own charge to the Ephesian elders in Acts 20:29, warning them against the “wolves that would enter in” among them. What Paul said there that would occur, Jesus said here that it had occurred. It is also retrospective of the reason why Paul left Timothy in Ephesus, as mentioned in 1 Timothy 1:3 : “As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine.”

Here is the evidence of the necessary inference that the other apostles were living at the time John composed Revelation, as has been previously mentioned, for on no other supposition could such a claim by these imposters have even appeared plausible. Doubtless the men who made this claim, like most promoters of religious cults, appeared as wise and venerable persons in outward mien and manner; and they carried weight and influence enough to set up such a claim, and to make it so effective as to precipitate a crisis of such proportions that required the action of a trial for their convictionand expulsion. It was not a mere passing incident, but of sufficient importance that it rated the mention in this message of Christ to this church. This reference has a signal place in the cumulative contents of book bearing out the claim of its early date.

6. “Hast borne, hast patience, hast labored . . . hast not fainted”-- Revelation 2:3.

Here is the sphere of tolerance, what to bear and what not to bear. Infirmities and weaknesses can be shared with tolerance, but never to the point of condoning false doctrine, or of upholding false teachers. Of that class Paul said, in Galatians 2:5 : “To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.”

In verse 6, they were commended for hating something; some graces had decayed, as in verses 5 and 6, but the hatred of evil had remained, and was extolled.

7. “Remember . . . and repent, and do the first works” - - Revelation 2:5.

This divine injunction goaded the memory in reference to the things of the past; it commanded the will with respect to the present determination; and it exhorted obedience in the restitution of the first works--not in quantity, but in quality. It meant to do the first works in the spirit of first love.

8. “But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate”-- Revelation 2:6.

The claim that this designation of a sect or a party derived its name from Nicolas, of Acts 6:5, rests on assertion. There is no historical or factual evidence of it. It is more consistent with the code language of Revelation to regard the term Nicolaitanes as a symbolic expression, along with the use of the word Balaam. The two words actually are similar in meaning, one meant a “victor of the people” and the other a “devourer of the people.” These meanings of the two words significantly unite the two symbols as signs of the religious seductions of the Libertine party in the Ephesian church.

9. “He that hath an ear, let him hear what the Spirit saith to the churches”—Revelation 2:7.

Let him hear: As the eye is the organ of light to lighten the body (Matthew 5:1-48), the ear is the organ of spiritual discernment.

What the Spirit saith: The Spirit is here identified with Christ, since the phrase these things saith he represents Christ as the speaker.

To the churches: What Jesus Christ said to each of the seven churches, he said in substance to all of the churches, and to every church of his own thereafter and now.

10. “To him that overcometh will I give to eat of the tree of life"—Revelation 2:7.

To him that overcometh: This condition attached to the promise that followed was a specific reference to the impending persecutions, thus adding evidence that the book belongs to the period of their own experiences; they were expected to be the overcomers of these persecutions and the conquerers of the persecutors.

To eat of the tree of life: The expression give to eat, had reference to distribution and reward, and it meant that the promise was as sure as the One who gave it was true. The phrase to eat meant to participate in the life that is the fruit of the tree of life. The tree of life is an allusion to the tree that disappeared in Eden, but did not perish; it is now in the paradise of God, instead of the paradise of man where it once was enjoyed by the first man and his mate; it consists, in this symbolic presentation, in the reward given to the overcomers of the persecutions, which comes only from above--from God.

The warnings to the Ephesian church surround the two elements--the false apostles and the Nicolaitanes. The first formed a parallel with the warning of Christ in Matthew 24:1-51 concerning the false prophets that should arise to disturb the disciples after the establishment of the church and before and during the siege of Jerusalem; and the latter was parallel to the warnings of Paul against the parties of Judaism that would develop within the churches.

Commentary on Revelation 2:1-7 by Walter Scott

Revelation 2, 3

History of the Church from its Decline till its Rejection

REMARKS ON THE ADDRESSES TO THE CHURCHES.

All the visions contained in the Apocalypse refer to the future, save the first or introductory one, which is of present application. In this Christ is witnessed in the characteristic glory of Son of Man in the midst of the seven assemblies (Revelation 1:12-16). But did these assemblies as to their actual condition answer to the Spirit’s designation of them as "golden lamps," and in keeping with the holy character of the glorious One in their midst? Alas, no! The features which distinguished the Church in the morning of her birth in holiness, truth, devotedness, unworldliness, power, and unity, are now in the evening of her days conspicuously absent. For a brief season the golden lamps shone brightly, now scarcely a glimpse is seen. Open infidelity, which once hid itself in the lecture room, the hall of science, and in the professor’s chair is now securely and openly lodged in the Church, in the pulpit, and in the hall of divinity. *See the terrible indictment proved to the hilt, and the charges concisely put, in "The Anti-Christian Crusade, or Official Attacks on Christianity," by Robert P. C. Corfe (Simpkin, Marshall &Co.).

In these addresses, called for by the state of the assemblies, there is disclosed the point of decline, heart departure from Christ (Revelation 2:4). As a consequence of cooled affections, longing for His personal Return from Heaven wanes (Matthew 24:48), and thus the door is open for the enemy to enter. The external history of the Church as here depicted has been amply verified by contemporary records. Once the Church door was barred and bolted against the entrance of evil and Satan; now Satan’s throne and dwelling is in the Church itself (Revelation 2:13; Revelation 2:20; Revelation 2:24). Moral darkness is rapidly settling down on these christianised lands, and we are not far from its last development, the public disavowal of Christianity. It is when Christ gives up the Church as His vessel of light and testimony that it becomes a special subject of divine judgment.

In the brief epitome of ecclesiastical history as presented in these chapters not many details are specified, but rather the development of general forms of evil. One leading idea is kept steadily in view, namely, Christ’s relation to the state of things, presenting Himself to each assembly in a character suited to its condition. Christ is the one resource for spiritual decline and weakness.

The historian of "the times of the Gentiles" is Daniel. The historian of the Church is John. The former was for the special instruction of Daniel’s people, the Jews. The latter is for the profit of the Church of God. The application of these addresses extends to the whole Church, and to every one who has ears to hear. The moral profit to be derived from an earnest and devout study of these addresses to the assemblies named is immense, and has ever proved helpful to prayerful readers.

In these addresses a principle is introduced by which the actual condition of the Church at any time may be determined. The history and testing of the Church come in between the revelation of its original standing in the full blessing of God, and its ultimate destiny in association with Christ in glory. Now its past and future condition is the principle by which it is presently judged. What a contrast exists between what the Church was and is! How unlike the resplendent glory awaiting it! In the addresses to the first three assemblies they are called to repent in view of "from whence thou art fallen," whereas in the addresses to the last four assemblies a return to pristine state is deemed impossible, the goal of hope being the Coming of the Lord, which is not directly referred to in the previous Church addresses.

Ecclesiastical pretension and departure from first love characterized the close of the apostolic period — Ephesus (Revelation 2:1-29. l-7). Next succeeded the martyr period, which brings us down to the close of the tenth and last persecution, under Diocletian , Smyrna (Revelation 2:8-11). Decreasing spirituality and increasing worldliness went hand in hand from the accession of Constantine and his public patronage of Christianity on to the seventh century, Pergamos (Revelation 2:12-17), The Papal Church, which is Satan’s masterpiece on earth, is witnessed in the assumption of universal authority and cruel persecution of the saints of God. Its evil reign covers "the Middle Ages," the moral characteristics of which have been well termed "dark." Popery blights everything it touches--Thyatira (Revelation 2:18-29). The Reformation was God’s intervention in grace and power to cripple papal authority, and introduce into Europe the light which for 300 years has been burning with more or less brilliancy. Protestantism, with its divisions and deadness, shows clearly enough how far short it comes of God’s ideal of the Church and Christianity--Sardis (Revelation 3:1-22. Revelation 4:1-6). Another Reformation, equally the work of God, characterized the beginning of last century--Philadelphia (Revelation 3:7-13). The present general state of the professing Church which is one of luke-warmness is the most hateful and nauseous of any yet described. We may well term this last phase of Church history on the eve of judgment the Christless period-- Laodicea (Revelation 3:14-22).

Note, that the history of the first three churches is consecutive, whereas the history of the remaining four overlaps, and then practically runs on concurrently to the end, the Coming of the Lord. One other consideration of interest, and we bring these remarks to a close. The divine element, signified by the numeral three, is the predominant thought in the first group of churches, whereas the human enters more largely into the second group signified by the number four.

Revelation 2:1

THE SPIRIT’S ADDRESS TO EPHESUS

(Revelation 2:1-7).

1. "To the angel of the Church in Ephesus write." The same form of words is repeated in the introduction to each of the seven churches. The Authorised Version, in Revelation 2:1, reads "of Ephesus," and in Revelation 3:14 "of the Laodiceans," but in the Revised Version the respective readings are correctly given as "in Ephesus" and "in Laodicea." The churches in these cities were composed of professing Christians, not of the pagan inhabitants, as the Authorized Version would imply. Each of the epistles is addressed to the "angel" of the Church. We have in these addresses the voice of the Spirit to the churches (v. 7, etc.), and of the Lord Himself, but they are not directly spoken to. Paul wrote to the saints in Ephesus (Ephesians 1:1). John to the angel of the Church. Why this? Intimacy characterizes the former. Distance distinguishes the latter. The reason for the more distant style of address employed by John is found in the fact that the Church had sunk so low morally that the Lord could only address it through its representatives or angels, not spiritual beings, but men.

Some writers, as Dean Alford, argue for the guardianship of literal angels over the churches, and consider that these guardian angels are here addressed. But such a theory seems to us far-fetched and untenable. The Spirit on earth and the Lord on high make the Church their special subject of care. The spiritual powers in heavenly places learn through it God’s manifold wisdom (Ephesians 3:10); lessons, too, of godly order are taught these heavenly beings (1 Corinthians 11:10). But the care of the Church is committed to higher and better hands than that of angels. Besides, it would be absurd to think of angels failing in their duty. They "do His commandments, hearkening unto the voice of His Word" (Psalms 103:20); whereas the angels of the churches are justly blameable, being held responsible for the moral state disclosed. Thus the words to the angel, "I have against thee," "Remember therefore from whence thou art fallen, and repent," etc., seem quite inapplicable to God’s angels who are spoken of as "elect" and "holy," and hence preserved from falling. It has, however, been more commonly understood that the "angel" represents a bishop, or presiding presbyter. But Scripture affords not the slightest countenance for the modem bishop of a diocese, or the more ancient bishop of a Church. Elders or bishops refer to the same persons (Acts 20:17; Acts 20:28). The term "elder" directs attention to the age and experience of the man, whilst that of "bishop" or "overseer" to spiritual oversight. The man and his work are thus respectively signified in the terms "elder" and "bishop." Elders were made bishops, and there were several such in various assemblies, as in Ephesus (Acts 20:17) and in Philippi (Philippians 1:1). Timothy, Onesimus, and John have had the questionable honour thrust upon them by speculative divines of being after Paul’s time the respective angels of the Church in Ephesus.

To insist upon a necessary application of the term "angel" to bishop or presbyter seems forced; besides, the other symbol used of the same persons, namely, "stars" (Revelation 1:20), would forbid such exclusive application. The "stars" are appointed to shine, to reflect the light of Heaven in the dark night of the Church’s history. A person occupying the highest official position in the Church might not be a "star." We regard the angel of the Church as symbolically representative of the assembly in its actual moral state. Representation is the thought. Hence in this book, the waters (Revelation 16:5), the winds (Revelation 7:1), the abyss (Revelation 9:11), and fire (Revelation 14:18) have each their representative angel. According to this view the angel of the Church may signify more persons than one. We would emphasise the remark that not official but moral representation is the idea conveyed in the word "angel" as used in connection with the seven churches. While, therefore, the Spirit has in view each local Church, and the assembly as a whole, yet each Church is addressed in its representative, and it will generally be found that in most companies of saints there are those who morally lead, apart altogether from official status.

THE SEVEN STARS AND SEVEN GOLDEN LAMPS.

1. "These things saith He that holdeth the seven stars in His right hand, that walketh in the midst of the seven golden lamps." The descriptive titles of Christ towards each of the churches are almost wholly taken from the detailed account of His Person as presented at the close of chapter one. In Revelation 1:20 the stars are seen on His right hand; in Revelation 3:1 He has the stars; but here a more intense action is intimated, He holds them. The stars are the Church’s light bearers. They derive their light from Him, they are subject to His power, and sustained by Him. He guides, controls, and holds them fast. What a strength to the tried servant! How fitting, too, that the absolute authority of Christ over all responsible to shine for Him during the dark night of His absence should be shown at the commencement of this epitome of Church history in these two chapters.

The ecclesiastical place of our Lord (Revelation 1:13) is in the "midst" of the seven golden lamps; but here He walks in their midst, taking note of every corporate and individual difficulty. He observes if the lamps shine. He is present to sustain the vessels of testimony. His help is instantly available in every circumstance of need. The Church will never find itself in a position in which it is deprived of the active service of Christ, Who walks in and out amongst the churches, observing their ways, and according praise and blame. He trims each lamp, or, when it is proved utterly unfaithful, may remove it from its place of responsibility on earth. But this character of truth in no wise enfeebles the everlasting security of the Church, against which the gates of hades shall not prevail (Matthew 16:18), nor against any individual member thereof (Romans 8:38-39).

Revelation 2:2-3

COMMENDED

Revelation 2:2-3. "I know thy works, and thy labour, and thine endurance, and that thou canst not bear evil (men); and hast tried them who themselves say (are) apostles, and are not, and hast found them liars: and endurest and hast borne for My Name’s sake, and hast not wearied." The Lord commends before He reproves. He loves to count up what grace, ”His own grace” has wrought in the souls and ways of His people. In these epistles the Church is witnessed in its downward course, going from bad to worse. But the Lord is unchanged. He loves to commend His saints when and where He can, and if things are drifting to their final consummation that does not hinder the fullest acknowledgment of the Spirit’s work everywhere and in every saint. The fruit of the Spirit should more readily catch the eye than the works of the flesh. Be ever ready to heartily own and unqualifiedly express appreciation of all that is good and excellent, especially where evil may exist.

"I know," seven times repeated, intimates the Lord’s absolute knowledge of the condition and circumstances of His people. Then He says, "I know thy works." These, no doubt, were many and varied. But all work is not accompanied by, nor is it the fruit of, toil or "endurance," as that spoken of here. The first Christian lesson is patience (endurance) (Romans 5:3), and "much" of it the first trait of a true minister of God (2 Corinthians 6:4). Endurance is followed by intolerance of evil persons. Patience towards the weak, exercised in the midst of trial and opposition, did not make the Church indifferent to evil; the moral nature was roused. Moreover, they had tested the claim of some to be co-ordinate with the apostles, and this they did so thoroughly that all false pretension was exposed in light of those signs which characterised the Lord’s apostles (1 Corinthians 9:1-27; 2 Corinthians 11:1-33; 2 Corinthians 12:1-21). The word "tried" signifies tested, or put to the proof (2 Corinthians 13:5; 1 John 4:1). "Hast found them liars." The baseless assumption of these pretenders to apostolic office and authority was completely overthrown, and the men themselves branded as "liars," or, as Paul puts it, "false apostles" (2 Corinthians 11:13).

How unstinted is the praise! Yet, rich and copious as the foregoing declarations are, there is still more to follow. Not only had there been endurance, but it continued, "and endurest," and was in exercise even when the apostle, "the secretary of the Lord," wrote. Further, "and hast borne for My Name’s sake." They had suffered much, had been sorely tried, but all had been cheerfully borne for the sake of the Name of Jesus Christ. On account of that same Name their sins had been forgiven (1 John 2:12).

Lastly, they had not "wearied." There was no thought of giving up or giving over the conflict with evil; they had not wearied of the contest, nor had they wearied in it. What a beautiful picture of devotedness to the interests of Christ! But what about the springs of these holy activities? They are not mentioned; not because they were wholly wanting, else there could have been no commendation. What are these moral springs of Christian life and activity? They are stated in the first of the Pauline epistles: "Remembering without ceasing your work of faith, and labour of love, and enduring constancy of hope" (1 Thessalonians 1:3). There was work, and labour, and endurance witnessed in the Ephesian assembly, but the "work" would appear to have been to some extent separated from "faith," its moral source; "labour," too, appears not to have fully drawn its strength from "love," which is the activity of the divine nature, the very atmosphere in which the Church and Christians should live and act; and "endurance," for which Ephesus is twice commended (Revelation 2:2-3), is not mentioned in connection with "hope," its spring and living energy.

Revelation 2:4

BLAMED.

Revelation 2:4. "But I have against thee that thou hast left thy first love." Here is disclosed the root of Church and individual failure: heart departure from Christ. The fine gold had become dim. The flower was fading. The first-named fruit of the Spirit is love (Galatians 5:22), and that was but faintly seen, yet in Paul’s day the Church in Ephesus was noted for its "love unto all the saints," a love begotten by love. When love, the very kernel of Christianity (1 Corinthians 13:1-13), its crown too, and distinguishing glory is wanting, the moral power of Church and individual life is gone. Things may appear outwardly fair and promising, and none but an Omniscient eye may see the lack inwardly, coldness of heart to Christ. "Thou hast left thy first love" was the first step in the Church’s downward career (compare with Matthew 24:48). The loss of virgin love is a serious matter, and not to be regarded as a mere "somewhat," as in the Authorised Version. "But I have against thee"--first love given up. "But I have a few things against thee" (Revelation 1:14) –there were persons allowed in the midst holding the doctrine of Balaam, and others holding the doctrine of the Nicolaitanes. "But I have against thee" (Revelation 1:20) that there is a Jezebel permitted to corrupt with her loathsome doctrines. Observe that in each instance the "But I have against thee" is in marked contrast with approval ungrudgingly bestowed.

Revelation 2:5

THREATENED WITH JUDGMENT.

Revelation 2:5. "Remember therefore whence thou art fallen, and repent, and do the first works; but if not I am coming to thee, and I will remove thy lamp out of its place, except thou shalt repent." The Lord has a positive, definite cause of complaint against the angel. "I have against thee that thou hast left thy first love." It is the only thing for which Ephesus is censured, but, oh, how serious! The coming shipwreck of the professing Church, its public and nauseous rejection by Christ is here traced to its root, first love given up. The Lord never forgets His joy in the first love of His people. "Thus saith the Lord; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after Me in the wilderness, in a land that was not sown" (Jeremiah 2:2). Judah’s first love is never forgotten by Jehovah; the Church’s first love, too, is equally remembered by the Lord, and desired by Him, which, in fact, "Ephesus" really means. Now if the threatened judgment is to be averted there must be a recovery to "first love" and "first works," hence the two admonitions needful to this end are "Remember" and "Repent." Remember the moral elevation you once occupied, remember the heights of love, "the mountain of myrrh" and "the hill of frankincense" once trod in fellowship with the everlasting Lover of your soul! To what depths you have fallen! Repent. Judge the state of heart which has led to the first step in the downward course. Thus memory and repentance are presented as the two factors in recovery from a backsliding state. "Quickly" should be deleted. Ample time is given for restoration. The removal of the lamp as a light bearer in no wise weakens the question of eternal security of all who build on Christ, the Rock of Ages. Speaking in general terms, we may say, the lamps which once shone so brightly, and especially in the renowned capital of Ephesus, have been taken out of their place, and the gross darkness of Mohammedanism now wraps its deadly folds around these seven cities of proconsular Asia. A like removal awaits the western profession of Christianity. Unfaithfulness, whether corporate or individual, must be judged, and the present miserable condition of Ephesus, now known as Agiosalouk, is an object lesson to all. Has Christendom continued in the goodness of God? It has not, and "gross darkness" shall yet cover these lands, once brilliant with the light of the Gospel (Isaiah 60:2). According to the interpretation adopted in this Exposition we regard Ephesus as representing the Church in a special phase of its condition, a condition characteristically present at the close of the first century. We are pleased to know that love and faith were in a measure rekindled, and the lamp trimmed in the Ephesian assembly, so that in the third Ecumenical Council (A.D. 431) it gave forth no uncertain sound on the great underlying truth of Christianity, the incarnation of our Lord. But the hour of doom nevertheless came. In like manner various partial recoveries have been granted to the Church at large, but its doom, too, is fixed.

Revelation 2:6

THE NICOLAITANES.

Revelation 2:6. "But this thou hast, that thou hatest the works of the Nicolaitanes, which I also hate." The doctrinal faithfulness of the Ephesian assembly and its unswerving condemnation of evil have been already matters of warmest commendation (Revelation 2:2-3), followed by censure couched in terms of severe simplicity (v. 4), and judgment has been finally threatened, a judgment which repentance alone could avert (Revelation 2:5). Now one special character of evil is specified, hated alike by the Lord and by the angel. The absence of love has been deplored, but hatred, love’s antithesis, was rightly present. The Nicolaitanes were not hated, for they shared in the general love of God (John 3:16), but their works were, and for this the angel is commended. They must have been works of a decidedly evil character which called forth such a stern word of reprobation. Who, then, were the Nicolaitanes, and what their tenets and deeds? A satisfactory answer to these questions is well-nigh impossible. The Nicolaitanes as an immoral and exceedingly impure sect undoubtedly existed, but whether Nicolas of Antioch, the last of the "seven" (Acts 6:5), was the originator of the sect bearing his name cannot be determined with any degree of certainty. Irenaeus is the first Church father or writer who affirms it. Others, however, consider that Nicolas is wronged when charged with the impure teachings and deeds of that sect; all the more evil that it existed under the cover of Christianity. If, indeed, the deacon was the founder of the sect, then he must have seriously lapsed from the faith. But on this we cannot pronounce with certainty. It has been conjectured that the Nicolaitanes are identical with the followers of Balaam.*"Nicolas (‘Conqueror of the people’) is identified with Balaam, according to one etymology of the latter word, as the ‘lord’ according to another, as the ‘devourer’ of the people. Both derivations are, however, uncertain, and the best Hebraists (Gesenius and Furst, the latter admitting the possibility of ‘devourer’) explain the name as meaning ‘not of the people,’ i.e., an alien and foreigner." ” E. H. Plumptre D.D. But this is difficult to understand in the light of Revelation 2:14-15, where the evils are separately named. "So thou also hast those who hold the doctrine of the Nicolaitanes in like manner." The latter, it would seem, was the grosser evil of the two. All early writers, however, are agreed on the main features of this sect as being of an impure and licentious character.*Ecumenius says they were "most impious in doctrine, and in their lives most impure." W. Kelly tersely sums up, saying: "The essence of Nicolaitanism seems to have been the abuse of grace to the disregard of plain morality." "Lectures on the Book of Revelation," page 48. Nicolaitanism therefore would appear to have combined the profession of Christianity with the impurities of Paganism. Fleshly indulgence is a practical denial of the holy nature of Christianity, and cannot be tolerated by the Lord, nor by any who are faithful to the Name of Him Who is "the holy, the true" (Revelation 3:7).

As to this evil, Ephesus and Pergamos, the first and third churches present a marked and striking contrast. The first turned in holy loathing from these impurities; the third sheltered the propagators of these filthy teachings. What was hated by Ephesus was accepted by Pergamos; the one "deeds," the other "doctrine;" but doctrine, good or bad, ever bears its own fruit. The point is, Ephesus would have none of it. Pergamos permitted it to corrupt and poison the sources of purity and morality.

Revelation 2:7

THE CALL TO HEAR.

Revelation 2:7. "He that hath an ear, let him hear what the Spirit saith to the churches." This exhortation occurs seven times. In the addresses to the first three churches it immediately precedes the promise to the overcomer; whereas in the last four the exhortation forms the closing words of the address in each case. The Church as a whole is in view in the first group, and is called to repent.*The word repent occurs twelve times in the Apocalypse, but not in any other of St. John’s writings. But in the second group the hopeless condition of the Church is but too apparent, and hence a remnant company is marked off from the mass, whose one and only hope is centred on the personal Return of the Lord from Heaven. Now from the fact of the call to hear being placed after the words of cheer to the overcomers in the last four churches, we gather that none save overcomers or conquerors hear the voice of the Spirit.

Individual and direct responsibility to God is a cardinal truth in Christianity. In popery individual conscience is ignored. "Hear the Church" is the very essence of the papal system. But in truth the voice of the Church is never heard in Roman Catholicism. The higher orders of the clergy usurp the place of the Church; it is their voice which is declared to be the voice of the Church, a voice which the inferior orders of clergy and the mass must hear and obey under threat of Anathema, while the people are deceived with a semblance of truth. The favourite and oft-repeated formula from Matthew 18:17, "Hear the Church," is employed to cover and defend the most cruel, superstitious, and soul-enslaving system which ever disgraced the earth; it is, indeed, Satan’s masterpiece. How can the Church, itself threatened with judgment (Revelation 2:5; Revelation 3:16), become a source and ground of authority to any? Hence in these addresses to the churches the individual hearer is called upon to listen to the voice of the Spirit. It is He Who speaks, His voice alone to be heard. Thus we have linked together in this exhortation corporate and individual responsibility. Both exist. If the Church has become so utterly corrupt that the voice of God in Holy Scripture awakens no response there is the greater need for each one to open the ear of the soul to "Thus saith the Lord." The Lord when on earth repeatedly called attention to His teaching in the familiar words, "Who hath ears to hear, let him hear" (Matthew 13:9; Matthew 13:43; Matthew 11:15, etc.). Here the same Lord utters His voice, bespeaking earnest and devout attention to the new testimony and in almost the same verbal formula.*"Ears" in the Gospel; "ear" in the Apocalypse.

THE OVERCOMER.

7. "To him that overcomes I will give to him to eat of the tree of life which is in the Paradise of God." We have already referred to certain distinguishing features of the two broadly marked divisions of these seven churches, the first three and the last four. Each of these groups forms a separate unity of its own; while, of course, there are characteristics common to both. The divine element predominates in the first set of three churches, as that numeral signifies; while the human element enters largely into the composition of the second group of four churches, its numerical value.

But another distinction of interest meets us in the consideration of these promises and rewards to the overcomer. Those in the first group are not so full, nor of such a public character, as those in the second group. These latter are exceedingly grand in combining personal intimacies with Christ and scenes of public glory. We account for the difference in the fulness and character of these rewards, as respectively shown in the first and second group of epistles, by the fact that in the latter, overcoming is a matter of greater difficulty. The storm rages more fiercely, the adverse elements are more numerous, so the promises are proportionate to the severer character of the conflict. From Thyatira to Laodicea the Church is regarded as hopelessly corrupt. To swim against the tide, therefore, requires an energy of faith not called for to the same extent as when the Church was publicly owned, Ephesus to Pergamos. Not only are all these rewards and promises given to cheer the pilgrim band, and nerve each for the ever-deepening and narrowing conflict, but Christ Himself personally pledges His Word for their certain accomplishment, "I will give." His own hand crowns the victor. His own voice acclaims the overcomer, as he exultantly steps over the threshold of the heavenly portals.

In all cases the witnessing is individual, and of course the overcomer is one who in the energy of faith surmounts those special difficulties in which he finds himself. The overcomer in Laodicea has a more serious task before him than the overcomer in Ephesus. The position, circumstances, and character of the conflict are different in each Church.

This, the first promise to the overcomer, contains an evident allusion to the garden of Eden, with the tree of life in its midst (Genesis 2:1-25). Adam had not to overcome in the garden, he had simply to obey and keep his innocence, and the test of an innocent creature’s obedience was the prohibition against eating of the symbolical tree of knowledge of good and evil. We have no ground to suppose that Adam ate of the tree of life although not forbidden to do so. But the scene presented to the gaze of the Christian overcomer is one of a far more glorious character than that of Genesis 2:1-25. Here we have the Paradise of God with its tree of life, of which one may freely eat, and no tree of good and evil, the symbol of creature responsibility. The life of innocence (Genesis 2:1-25) was dependent on obedience. But here the tree of life, eternal life in its full character of blessedness, is enjoyed without alloy, without fear of failure. Eternal life becomes the everlasting feast of the conqueror in the Paradise of God. The word Paradise occurs three times in the New Testament (Luke 23:43; 2 Corinthians 12:4 : and Revelation 2:7). It is of Oriental derivation, meaning a pleasure garden. It is three times used in this sense in the Old Testament.*The word Paradise is not used of the garden of Eden. There are six occurrences of the word in the Holy Scriptures: Nehemiah 2:8, translated forest; Ecclesiastes 2:5; Song of Solomon 4:13, orchard; Luke 23:43; Revelation 2:7; 2 Corinthians 12:4 Paradise is an actual place existing now and in the risen state. Moses never employs the word. Solomon is the first to do so. To an Oriental mind "Paradise" is the expression and sum of blessedness. The Paradise of God is the expression of Heaven’s blessedness. It is an actual place, of which the earthly garden (Genesis 2:1-25) was but a shadow. Here the blessedness is fixed and eternal. Paradise is the sum of all enjoyment, the aggregate of all pleasure, promised to the converted dying robber, and "into" it Paul was caught. It is the special and unique promise held out to the overcomer in the Ephesian state of the Church.

Commentary on Revelation 2:1-7 by E.M. Zerr

Revelation 2:1. See the comments on last verse of the preceding chapter for explanation of the angel. This letter is written to the same church at Ephesus to which Paul wrote his epistle bearing that name. The beginning of this hurch is recorded in Acts 18:19. Before John wrote his letter to it the congregation had been placed under elders (Acts 20:17). The Authority for this letter identifies himself by repeating chapter 1:13, but adding the significant fact that he walketh in the midst of the seven golden, candlesticks. This signifies that Christ is present (in spirit) and knows what is going on in the churches of the brotherhood.

Revelation 2:2. This and the following verse will name a number of things in the conduct of the church that are favorable. By doing that the Lord sets a good example of giving due credit which would be well for disciples to follow in their treatment of others. I know thy works. The Greek for the first word has many shades of meaning but they are classified under virtually two groups only, namely, to know in the sense of being aware of, and to know in the sense of acknowledging or approving: the connection must determine which is used. In our verse the Lord means he approves of the works which are mentioned. Labor and patience means they were persistent in their labors. They were very good negatively in that they could not bear them which are evil. They were faithful in detecting and exposing false teachers. (See 1 John 4:1.)

Revelation 2:3. Borne and patience are virtually the same as labor and patience in the preceding verse. The main idea is that they had followed such a course for a long time. They had likewise done these things for the Lord’s name’s sake, which denotes a proper motive technically for their labors. Have not fainted means they had been unfaltering in their religious activities.

Revelation 2:4. Nevertheless. This single word conveys a very important truth, namely, while the Lord does not fail to see all the good a disciple does, yet that will not cause Him to accept the service unless it is correct as a whole. Left thy first love. This phrase may he illustrated by the warmth of feeling that exists in the first part of the relation of husband and wife. The word love is from AGAPE and its chief meaning is to have that regard for another that will cause one to be interested in his welfare and happiness. Such a love will prompt one even to "go out of his way" to do things to please the other. Likewise a Christian should have such a feeling for his brother and for Christ who is the bridegroom of the church. This going "out of his way" does not mean to go beyond the lawful regulations, for that would not be pleasing to a bridegroom regardless of its motive. But there are countless instances where a Christian can make a special exertion to show his love for the Lord. The church at Ephesus had fallen into the frame of mind where it performed its services from the legal standpoint only, and it had ceased to be a "labor of love" as Paul mentions in 1 Thessalonians 1:3.

Revelation 2:5. From whence thou art fallen. They had fallen from a condition of fervent love for Christ and his cause to one of legal or technical formality. Repent. They have not been charged with doing anything wrong; everything they did was right as far as the acts themselves were concerned. It was what they were not doing that made up the Lord’s objection to them; they were right affirmatively but wrong negatively. Yet they were told to repent, which shows a disciple may be condemned for what he is not doing. (See Hebrews 2:3.) Do the first works means those extra acts of love they did in the beginning of their service to Christ, not that they must repeat the first principles of the Gospel. I will come quickly. He was already walking round midst all the churches, but this means He will come specifically to this particular church to judge it. Will remove thy candlestick. Now we can see the reason for the remarks at chapter 1:12 about the seven candlesticks being separate items. That makes it possible to remove one without disturbing the others. Another important thought is signified in this circumstance, namely, the churches of Christ are independent units as to their government and have no official connection with each other. It should be noted further that notwithstanding the complaints the Lord had against the church, He did not threaten to remove its candlestick (which would be His way of rejecting this church) unless it failed to repent. In connection with this case it is well to consider Matthew 11:20 where Jesus upbraids some wicked cities "because they repented not." In Luke 13:3 Luke 13:5 He declares certain ones will perish "except they repent." In 2 Peter 3:9 the wicked need not perish if they will "come to repentance." This group of kindred passages gives us an insight into the principle on which God deals with mankind. A church (or individual) does not forfeit its standing with God at the mere point of doing wrong (else we all would be falling daily), but it is when it does wrong and refuses to repent of it.

Revelation 2:6. Nicolaitanes. There is little definiteness in the treatment of this subject by the histories and lexicons and other works of reference. Thayer merely comments that they were "the followers of Nicolaus," a heretic in the time of the apostles. Robinson makes similar remarks about the subject. We note that both the deeds and the doctrine of this sect are condemned. It had something to do with a life of fleshly indulgencies. The church at Ephesus rejected this sect which was one other point in its favor stated in the letter written by John.

Revelation 2:7. He that hath an ear does not imply that some people are without ears literally, but this is a solemn call upon all to give profound attention to what is being said to the churches. What the Spirit saith is the same as what the Lord says for He uses the Spirit to direct John in writing the letters. To the churches. There is no indication that the seven letters were to be circulated generally among the seven churches. Instead in each separate instance the instruction is to write a certain letter to a particular church. Therefore the phrase to the churches signifies that what the Spirit says to any certain church that may be named among the seven, the Lord intends to be for the instruction of the churches of Christ everywhere. This "call to attention" is made in connection with each of the seven letters and will not he commented upon after this one. But the promises that are made are different each time, hence that part of the letters will be commented upon as we come to them. Tree of life ...paradise of God. The phrasing about the tree is based on the one that was in the’ garden of Eden. Man lost that tree by sinning, but it may be regained in a spiritual form by proper conduct, namely, by overcoming his sins while in this life. Paradise comes from a word that may mean any place of bliss or happiness. That is why it is used in reference to the abode of the righteous after death (Luke 23:43), and to the place where God dwells and will be the abode of the righteous after the judgment. Paul calls it both by "paradise" and "third heaven" in 2 Corinthians 12:2 2 Corinthians 12:4. John had a vision of the tree of life as he describes it in Revelation 22:2. The reader may see a fuller description of the original word for paradise at Nehemiah 2:8 in Volume 2 of Bible Commentary

Commentary on Revelation 2:1-7 by Burton Coffman

Revelation 2:1

This chapter contains the first four of the seven letters to the churches which received these special communications from the Lord Jesus Christ through the apostle John as intermediary, these being: Ephesus, Smyrna, Pergamum and Thyatira. But what do the letters mean? Are they to be understood as prophetic revelations regarding the seven successive ages of church history? Many scholars, of course, who take such view of them rather confidently interpret these seven ages of the church thus:

The Church Addressed / Typifies:

Ephesus -- The apostolic period

Smyrna -- The period of persecution

Pergamum -- The times of union with the state of Rome

Thyatira -- The Dark Ages

Sardis -- The Reformation

Philadelphia -- The evangelization movement

Laodicea -- The final period before the Second Advent

G. Campbell Morgan made the above applications.^[1]

A deep respect is felt for the sincere students of the Holy Scriptures who accept this and similar views of these seven churches; but there are a number of considerations which forbid our agreement with them:

(1) The applications simply do not fit. Sardis, for example, could not possibly represent the church of Jesus Christ during the age of Reformation, because this, as regards the true church was a time of its greatest zeal and purity.

(2) The conditions typical of each of these seven congregations, from the very beginning of the Christian era, and until the present time, are to be found simultaneously existing in all the ages of the church. Right now, there are "brotherly love" churches (Philadelphia), "lukewarm" churches (Laodicea), and even "wicked" churches (Sardis), etc.; and we find full agreement with Criswell who wrote:

All seven co-exist together: some that are aflame with missions (Philadelphia), some that are paying the price with their lives (Smyrna), some that are cooling off in their devotion (Ephesus), and some that are taking it easy in Zion (Laodicea).^[2]

(3) These letters appear here in their normal geographical sequence, each in turn being next on the list for anyone attempting to visit all seven. They have nothing to do with any chronological succession of churches or conditions to the end of time.^[3]

(4) Furthermore, all seven of these churches existed simultaneously in a relatively small area at the time John wrote. This is a powerful suggestion that the various conditions pointed out would continue to exist simultaneously throughout history, which they do, as a matter of fact.

(5) Added to all this is the absolute lack of any solid agreement as to when one age terminated and another age began. For these, and for other reasons that will appear in the comments on these letters, they shall be regarded here as applicable in their entirety to all generations. In fact, the material addressed to each church was, at the time John wrote, applicable to all. As Hinds pointed out:

It is unnecessary to conclude that these very short letters were sent separately to the respective churches. Each congregation received all of them, with the rest of the book.^[4]

The repeated admonition "Hear what the Spirit saith to the churches" makes what is written to any one of these applicable to all the "churches."

Despite our disagreement with what for many is the normal understanding of these letters, it must be admitted that, "There is a remarkable coincidence between these seven letters and the sequence of periods suggested."^[5]

^[1] G. Campbell Morgan, An Exposition of the Whole Bible (Old Tappan, New Jersey: Fleming H. Revell Company, 1959), pp. 533,534.

^[2] W. A. Criswell, Expository Sermons on Revelation (Grand Rapids, Michigan: Zondervan Publishing House, 1962), p. 43.

^[3] R. C. H. Lenski, The Interpretation of St. John’s Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 82.

^[4] John T. Hinds, A Commentary of Revelation (Nashville: Gospel Advocate Company, 1962), p. 34.

^[5] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 489.

To the angel of the church in Ephesus write: These things saith he that holdeth the seven stars in his right hand, he that walketh in the midst of the seven golden candlesticks:

EPHESUS

This is actually the second inspired letter to Ephesus, the canonical book of Ephesians having, in all probability, been directed to this same congregation. See the introduction in my Commentary on Galatians, Ephesians, Philippians, and Colossians. Regarding the city itself:

It was the major city of the great Roman province of Asia which embraced a large area of what is now Asia Minor. Its history reached into the remote past, tradition claiming that it was originally founded by the Amazons. Blaiklock stated that the "city was at least ten centuries old when Paul entered it."^[6] Alexander the Great captured it in 334 B.C.; but one of his generals, Lysimachus, inherited it; but by the times of the apostles, it was a thoroughly Roman city, but with a Culture deeply colored by the pagan associations with the city’s past. Artemis, the principal deity (the Biblical Diana), actually went back to the old Asiatic goddess of nature; but by Paul’s time her worship had taken on a different character. Symbolized by a monstrous object of worship (reportedly having fallen from heaven, and possibly a meteorite) that resembled roughly a human female figure with grotesque multiple breasts, her temple, four times the size of the Athenian Parthenon, had become in the days of the apostles perhaps the most important building in Asia. It was a combination of the Bank of England, a city of refuge, a manufacturing and commercial center, and the heart of the whole pagan area. The original temple burned the night Alexander the Great was born; and later, he offered to give his wealth to rebuilding it, if they would inscribe his name on the portal. The Ephesian priests declined with the comment that it was not appropriate for one God’s name to be inscribed on the temple of another God! The character of that temple as a city of refuge resulted in the entire sanctuary area, a quarter of a mile in all directions, becoming one of the vilest collections of thieves, murderers, and lawless persons ever known on earth.^[7]

By the times of the apostles, the harbor had begun to silt up, and Ephesus was rivaled by other cities. It was, in a sense, a decaying metropolis; and some have supposed that the general character of the city may have contributed to the waning ardor of the Ephesian congregation.

Despite this, it was far and away the most important city of the entire area when John wrote, and it was appropriate enough that the first of these letters should have been addressed to the congregation in Ephesus.

Ephesus with its great temple continued until 262 A.D., when it was sacked and destroyed by the Goths. The Edict of Theodosius closed all the pagan temples about 389 A.D.

Today, a Turkish village, Ayassoluk, the modern representative of ancient Ephesus, stands about a mile northeast of the ancient city.^[8] In view of the wretched history of this city in the post-apostolic period, one must conclude that God did indeed remove her candlestick out of its place.

The angel of the church ... See introduction for discussion of this. It cannot be that a literal angel is meant, because that would involve supposing that God sent a message through a mortal to a supernatural being. It cannot mean the local bishop, pastor, or other officer of the church; because it would not be in harmony with the justice of God to believe that such a human officer would have been condemned, or complimented, for what other humans were doing. The angel here is fully accountable for the condition of the church, and this demands the thought of some kind of personification, or by extension, every Christian. After all, every Christian is kept firmly in the Saviour’s right hand.

The seven stars in his right hand ... All of these letters reflect the magnificent description of the Christ given in the foregoing chapter, the particular details chosen for the reference to Christ in each case being usually understood as especially appropriate to the time and circumstance in each city. Christ’s holding the stars in his hand, as here, suggests the utmost concern of the Lord for every single one of the Christians, the waning love of the Ephesians for each other (as some think) being a tacit denial of the great truth thus symbolized.

Walketh in the midst of the seven golden candlesticks ... This indicates the active, constant, and persistent energy in which Christ is concerned with the welfare of every church and every Christian.

^[6] E. M. Blaiklock, Cities of the New Testament (Old Tappan, New Jersey: Fleming H. Revell Company, 1965), p. 62.

^[7] E. J. Banks, ISBE, p. 961.

^[8] Encyclopedia Britannica (Chicago: William Benton, Publisher, 1961), Vol. 8, p. 644.

Revelation 2:2

I know thy works, and thy toil and patience, and that thou canst not bear evil men, and didst try them that call themselves apostles, and they are not, and didst find them false;

I know ... This clause appears throughout the letters, reminding all people that, "All things are naked and open before the eyes of him with whom we have to do" (Hebrews 4:13).

Works ... toil ... patience ... Like the other letters, except in cases where no commendation was possible, this one begins with the Lord’s approving recognition of their good points. No list of their works is given, but presumably there were many. Scholars point out that "toil" refers to arduous, sweat-producing labor. They were indeed working at their religion. "Patience" here is the great New Testament word [@hupomone], meaning: "The gallantry which accepts suffering, hardship and loss and turns them into grace and glory."^[9]

And didst try them that call themselves apostles ... Many commentators have pointed out that, "To the apostle John, apostle always means one of the Twelve";^[10] and so we understand it here. There were men pretending to be apostles in the highest sense of that word. Those who reject this view suggest that this was such a bold claim that none would have dared to make it; but they forget that some even pretended to be Christ! We find full agreement with Carpenter who considered this verse "additional evidence of an early date of the Apocalypse."^[11] Supporting the same interpretation, Plummer said:

In 68 A.D., when contemporaries of the apostles were abundant, the claim to be an apostle might with some show of reason be made; but in 95 A.D. such a claim would be ridiculous.^[12]

Practically all interpreters are aware of this, but having already chosen a late first century date, they are compelled to insist that "apostles" is here used in some secondary sense. Plummer commented on that thus:

Trench admits this (the implication of an early date), and hence tells us that "apostles" must not be pressed, as though it implied a claim to have been sent by the Lord Jesus; but this is exactly what "apostle" does imply.^[13]

Didst try them ... and find them false ... That Christ himself commended the diligence and faithfulness of the Ephesian church in disproving the claims of false apostles indicates that the false claims were reasonably and plausibly advocated, and that the refutation of them was not always easy.

^[9] William Barclay, The Revelation of John (Philadelphia: Westminster Press, 1976), p. 24.

^[10] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 30.

^[11] W. Boyd Carpenter, Ellicott’s Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 540.

^[12] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 57.

^[13] Ibid.

Revelation 2:3

and thou hast patience and didst bear for my name’s sake, and hast not grown weary.

Thou hast patience ... Here again is the word which means not merely a passive submission to what must be endured, but the dynamic ability of endurance and faithfulness without discouragement by any or all difficulties.

For my name’s sake ... The New Testament emphasis upon the name of the Lord is extensive. Salvation is in no other name (Acts 4:12); all Christian activities are to be done in his name (Colossians 3:17); we are justified in his name (1 Corinthians 6:11); we are baptized in his name (Acts 2:38; Acts 19:5); we are called by his name (James 2:7); our sins are forgiven for his name’s sake (1 John 2:12); we should believe on his name (1 John 5:13), etc. Here, the patient endurance of the Ephesian church was commended by the Lord himself because their faithfulness had regard to the holy name of the Son of God.

Revelation 2:4

But I have this against thee, that thou didst leave thy first love.

What a shocker is such a statement as this. The charge is not that they were in danger of leaving their first love, but that they had already done so! A lot of ink has been wasted on the explanation of "what" exactly was their first love. The first love of every true church is our Lord himself; and what is indicated here is the departure (in heart) of the Ephesian church from their Lord who had redeemed them. Oh yes, they were still busy with all kinds of tremendous works; but, significantly, these were not designated as "the work of faith." They were running their religion from a center of affection, not in the Lord, but in themselves. Of course, they were still advocating and defending all of the great doctrines of the faith, but the love of the Saviour was missing.

Some very interesting postulations have been presented regarding the situation here, such as the following:

Their intolerance of imposture and their hatred of heresy had bred an inquisitorial spirit which left no room for love. They had set out to be defenders of the faith ... only to discover that in the battle they had lost the one quality that really matters.^[14]

While true enough, in a sense, such an interpretation seems to imply that it was their very loyalty to the faith that resulted in their lapse. Their hatred of heresy "bred" their defection; and that cannot be true. Whatever caused their failure, it was not intolerance of imposture, nor hatred of heresy. "Only the pure Word produces a pure faith, and ... pure love."^[15] To suppose that brotherly love could exist without a hatred of heresy and intolerance of imposition is to suppose that apples can grow where there is no tree. "Love itself is misconceived when it is supposed that it can be great and strong without faithfulness to the Word."^[16]

Some of the interpreters of this passage seem to be of the opinion that love of the brothers is here contrasted with sound doctrine, and that, of course, the latter is more important; but such teaching is not in the passage. As a matter of fact, it is an addition to the word of God to affirm that, "A slackened sense of the obligation to mutual love formed the cardinal sin at Ephesus."^[17] That such a lessening of mutual love had indeed occurred is doubtless true, but it was not the cardinal sin; that was "their leaving their first love, who is Christ." A failure in the Christian’s heart of his love for Christ results quickly in all of the other failures.

We should not pass this verse without noting the allegations often based upon it to the effect that this slackening of love and zeal must indicate that at least a generation had elapsed following the days of Paul before such a defection could have occurred. Almost all of those who prefer a 95 A.D. date for this book rely heavily upon such an assumption. However, as Plummer said, "This verse is certainly no obstacle to the theory that the Apocalypse was written about A.D. 68."^[18] The notion that many years must have elapsed prior to the failure of the Ephesians does not take account of many facts given in Scripture. The Galatians defected from the gospel within two or three years (at the most) after they were converted. The frequent apostasies of Israel in the Old Testament often occurred at once after periods of loyalty. Only a few days elapsed while Moses was on Mount Sinai, but that was plenty of time for Aaron to make the golden calf. Not only do the theories of many years preceding the lapse ignore such Scriptures, but they are grounded in an ignorance of human nature. The same city that welcomed Jesus Christ on Sunday with palms and hosannas shouted him to the cross on Thursday! No "thirty or forty years" was necessary to produce that!

^[14] G. B. Caird, op. cit., p. 31.

^[15] R. C. H. Lenski, op. cit., p. 86.

^[16] Ibid., p. 87.

^[17] James Moffatt, Expositor’s Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 351.

^[18] A. Plummer, op. cit., p. 68.

Revelation 2:5

Remember therefore whence thou art fallen, and repent and do the first works; or else I come to thee, and will move thy candlestick out of its place, except thou repent.

Remember ... How often has the Lord admonished his human children to remember! "Remember now thy Creator in the days of thy youth" (Ecclesiastes 12:1); "This do ye in remembrance of me" (1 Corinthians 11:25); "Remember how he spake unto you" (Luke 24:6); "Remember his holy covenant" (Luke 1:72); "Remember that thou in thy lifetime receivedst thy good things" (Luke 16:25), etc. There are actually three "R’s" in this passage: Remember ... Repent ... Reform.

Repent and do the first works ... This is one of the most important clauses in the whole passage; it is the key to understanding what had happened. What were those first works which the Ephesians had stopped doing? They were the commandments of the Lord. Oh, to be sure, they were carrying on an extensive program of works, but such things were not the work of faith. The interpretation that fills many of the commentaries with the view that the Ephesians had all the works they needed misses this point altogether. It was not a question of their having discharged their full obligation regarding works, but a case of their having failed in this very category. They were not, at the time of John’s writing, doing the "work of faith"; they were doing their own thing religiously. Such things, no doubt, were indeed good works, else Christ would not have commended them; but the first obligation of every Christian and every church on earth is to do the works Christ commanded. This failure, of course, was due to their having left their first love; and the shameful condition of this congregation is the Biblical exhibit of much that is going on right now in the so-called Christian world of the present time.

Did the Ephesian church heed the admonition here given? It would appear that, for some little time, at least, they did so. Bruce noted, "That the church at Ephesus paid heed to this warning is a fair inference from the testimony of Ignatius, who commends it for its faith and love."^[19]

Or else I come to thee, and will remove thy candlestick ... This reference to the "coming" of Christ is not to the Second Advent, but to a visitation of providential judgment upon the Ephesians unless they repented. As McGuiggan put it: "This coming depends upon whether or not they repent; if they repent, he will not come and remove their candlestick."^[20] Beasley-Murray observed that:

Such statements in no wise conflict with the truth of the final appearing, a fact which theologians have not always remembered when speaking of the "coming" of Christ, as though the recognition of these lesser appearings in any way invalidated the truth of the great appearing.^[21]

The final coming of Christ in the Second Advent will occur, irrespective of any group’s repenting or not.

Remove thy candlestick ... This does not refer to any total destruction of a church or of a city, but to the removal of the impenitent from any effective status as a lampstand of the truth in Jesus Christ. Many a church has continued to enjoy life on earth long after their utility as an effective instrument of spreading the gospel of Christ has perished. Such churches have indeed had their "candlestick" removed.

It is wise, here at the outset of Revelation, to observe that, "The coming of Christ, as here and elsewhere in the book, does not represent an imminent coming of Christ to end the world.^[22] As Caird expressed it, "The conditional threats to Ephesus, Pergamum and Sardis are evidence that an imminent Parousia was not one of the events which John believed was bound to happen soon."^[23]

^[19] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 637.

^[20] Jim McGuiggan, The Book of Revelation (West Monroe, Louisiana: Wm. C. Johnson, 1976), p. 46.

^[21] G. R. Beasley-Murray, The Book of Revelation (Greenwood, South Carolina: The Atlantic Press, 1974), p. 1283.

^[22] J. W. Roberts, The Revelation of John (Austin, Texas: R.B. Sweet Company, 1974), p. 39.

^[23] G. B. Caird, op. cit., p. 32.

Revelation 2:6

But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate.

The works of the Nicolaitans ... This is not a reference merely to the evil deeds of the group mentioned, but to the promulgation of their evil doctrine, as appears a little later. Who were they? Irenaeus said that, "They are the followers of that Nicolas who was one of the seven first ordained to the diaconate by the apostles."^[24] They taught that it was a matter of indifference to commit adultery or eat things sacrificed to idols. "It was an exaggeration of the doctrine of Christian liberty which attempted an ethical compromise with heathenism."^[25] The reference to the Nicolaitans and to the doctrine of Balaam in the same passage (Revelation 2:14-15), a moment later, together with the phrase "in like manner" seems to indicate that the teachings were essentially the same. Despite the assertion of Irenaeus cited above, some students refuse to allow the identification of that sect with Nicolas, one of the Seven (Acts 6:5), Lenski complaining that, "It is a moral law not to make a noble Christian man a Judas without full evidence that he turned out to be a Judas."^[26] Of course, no one can disagree with that; but Moffatt declares that, "There is no reason to doubt the original connection of the party with him (Nicolaus)."^[27] Still it must be confessed that very little is known of this sect except what is revealed here.

^[24] Irenaeus, The Ante-Nicene Fathers, Vol. I, Translated by Roberts and Donaldson (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, n.d.), p. 352.

^[25] Merrill C. Tenney, Interpreting Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1957), p. 61.

^[26] R. C. H. Lenski, op. cit., p. 90.

^[27] James Moffatt, op. cit., p. 351.

Revelation 2:7

He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh, to him will I give to eat of the tree of life, which is in the Paradise of God.

He that hath an ear, let him hear ... So! People do not receive spiritual information regarding their salvation from any inner impulses, dreams, impressions, or inner strivings of the soul, but by listening to the words given by the Holy Spirit. "This shows that God’s revelations are spoken to man, not put into his heart through some mysterious spiritual power."^[28] Also notable in this paragraph and in this verse is the fact that, "God dictated these seven letters to John in the literal sense of the word. Therefore, the ancient prophets received verbatim messages: Thus saith the Lord."^[29] Our Lord himself often used this expression, as in Matthew 11:15; Matthew 13:9; Matthew 13:43, etc.

What the Spirit saith to the churches ... This is of great value in the interpretation of these passages, since it is clear here that the messages written by John were not: (1) to a supernatural being such as an angel; (2) to any human authority in the church; nor (3) to any single one of the congregations, but "to the churches." All that is written to any one of them applies to all. Even beyond this, all that is written is to the churches of all time.

To him that overcometh ... The verb in this phrase can be translated conquereth,^[30] or conquers. It occurs only twice in the Gospels (Luke 11:22; John 16:33) and only once in the writings of Paul (Romans 12:21). However, it is found in all seven of these letters to the churches, and John also used it repeatedly in 2John (2 John 1:2; 2 John 1:13, and 2 John 1:4-5).^[31] Hendriksen was mightily impressed with the implications of this term and named his book on Revelation after it.^[32] John seemed to have some kind of preference for the word. It may be properly applied to a battle or a trial; but the word is used here independently of reference to any particular contest. "It means a victory over all kinds of evil that would harm the church or prevent the salvation of the contender."^[33]

I will give to eat of the tree of life ... These words regarding the "tree of life" are found in Genesis 2:9 and in Revelation 22:2; Revelation 22:4; Revelation 22:19, thus binding the beginning and the end of the Bible together, all of which, first to last, is concerned with the recovery of that which was lost in the Fall. As to just what the tree of life actually is, it is difficult to think of it as any kind of literal fruit. It undoubtedly has reference to Christ himself, as indicated by the following:

The Hebrew word in Genesis 2:9 was rendered by the Septuagint (LXX) translators with a Greek word which means, not tree, but wood; and the New Testament writers used that same word (wood) for all four passages where it occurs in Revelation, and in Acts 5:30; Acts 10:39; Acts 13:29; Galatians 3:13, and in 1 Peter 2:24 regarding the cross upon which Jesus died.^[34]

Such blessed promises as this and all the others given in these passages seem to have been designed with a connection between them and the false superstitions of the people to whom they were addressed, in the sense of the good and the true being offered instead of the false. In this case, "Excavated coins of Ephesus show a date-palm, sacred to Artemis, and symbol of her life and beneficent activity."^[35] It is not unlikely, therefore, that the tree of life is a holy symbol of the Son of God himself.

Which is in the Paradise of God ... The Greek word here rendered Paradise is Oriental, being first used by the historian Xenophon, denoting the parks of Persian kings and nobles.^[36] The thought of a garden is in it. Jesus used the word in his promise to the thief (Luke 23:43), and Paul was caught up into it (2 Corinthians 12:4), apparently identifying it as "the third heaven." Vine states that 2 Corinthians 12:3 does not introduce a different vision.^[37] Paradise is most certainly an extraterrestrial location, because the tree of life is positively not found anywhere on earth. Heaven is perhaps as good a synonym for it as we have. However, such conclusions should not be applied to the use of "Paradise" in Luke 23:43, where a slightly different sense is evident. The usage of it there would appear to be equivalent in meaning to "Abraham’s bosom" (Luke 16:22). See further comment on this in my Commentary on Matthew, p. 501.

^[28] John T. Hinds, op. cit., p. 39.

^[29] R. C. H. Lenski, op. cit., p. 92.

^[30] W. Boyd Carpenter, op. cit., p. 541.

^[31] Ibid.

^[32] William Hendriksen, More than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956).

^[33] John T. Hinds, op. cit., p. 39.

^[34] R. C. H. Lenski, op. cit., p. 94.

^[35] E. M. Blaiklock, op. cit., p. 67.

^[36] W. E. Vine, Expository Dictionary of New Testament Words (Old Tappan, New Jersey: Fleming H. Revell Company, 1940), 3p. 158.

^[37] Ibid.

Commentary on Revelation 2:8-11 by Manly Luscombe

Ephesus (Revelation 2:1-7)

The City--The city of Ephesus was the capital of Asia Minor and was one of the most important cities in the Roman world. It had a population of over 250,000. It was the “home” temple of the goddess, Diana. The temple of Diana was one of the Seven Wonders of the World. It was 4 times larger than the Parthenon; had 127 marlbe pillars; 36 of then covered with gold and jewels. Diana was (in pagan folklore) the daughter of Jupiter.

The Church--Paul had dome some great work in this area. He taught at the school of Tyrannas. He spent three years here. The church was started in the midst of the riot in the theater. (Acts 19:1-41) John was here before his banishment and returned here when he was released from exile.

Things Commended--Their toil and work. Patience in the midst of persecution. Discipline of false teachers. Dealing with the Nicolaitans (who retained pagan practices). Faithful to the doctrine, refusal to accept error. They worked for the same of Christ’s name.

Nicolaitans--Nicolaitans were of the branch of teachers teaching antinomianism. This is a big word that simply means, (in the words of a restaurant commercial) “No Rules, Just Right!” Free in Christ, they believed meant no rules, no law, no commands, no moral code. Anything goes, was their motto. They are identified with Baalam because he led Israel into fornication. Christ hated their teaching and so did the Ephesians.

Things Condemned--They Left their first love - Think back to the first time you were in love. Can’t eat. Can’t sleep. Excited. Write their name all over your notebook. Can’t stop thinking about them. Talk to them for hours. Spend every moment possible with them. What happens over time? One of two things - the love deepens or you “get over it.” The problem is that the Ephesians were “getting over it.” Jesus was saying, “You no longer love me as you once did.”

Sermon on Revelation 2:1-7

Rekindle Your Love

Brent Kercheville

There is something missing in our lives. There is something missing in our Christian walk. We know what we are supposed to do. We know that we are to serve God by staying away from various sins. Why is this so hard? Why does serving God seem so difficult? What inevitably happens is that serving God becomes a bunch of “don’ts.” “Don’t do this” and “don’t do that.” Is that all there is to this? Is that really what the Christian life supposed to be about? In this series of lessons we are going to look at what has gone wrong and see how change our perception of the Christian life from religion to love. Our base text for our studies will be the second and third chapters of Revelation. Even in the first century we will read of Christians who had similar problems.

If Jesus wrote you a letter, what do you think he would say? If Jesus wrote this church a letter, what do you think he would say? In Revelation 2:3 Jesus is speaking to seven congregations. In this series of lessons we will look at how to ignite our lives for Jesus.

Jesus Knows Your Good Works (Revelation 2:2-3; Revelation 2:6)

Verse 1 tells us that this is Jesus speaking. He is the one we saw in chapter 1 who holds the seven stars in his right hand and is walking among the seven golden lampstands. The messenger of the church of Ephesus was to write these words down from Jesus. The city of Ephesus was a cosmopolitan city, with many similarities to our cities today in terms of morality. The city was known for its widespread sin and sexual immorality. We learn from Revelation 2:2-3 that the church at Ephesus is not an apostate church. These Christians are not engaged in worldliness. They are not participating in sexual immorality like the people around them in that city. The church had not rejected the teachings of Christ.

They have the right doctrine. They do not bear with evil. They are testing teachers to make sure that what is being taught are the very words of God. They are patiently enduring, as we studied in James 5:7-12. They are holding fast to the faith and are not giving up on God in the face of suffering and difficulties. This is a church that is sound in the truth, not caving into sin, and not giving up on God. They do not tolerate evil. They even hate the teaching and the works of the Nicolaitans, a false teaching about which we do not have information. I believe we would be very pleased with this church. I think we would be happy to members of the church of Ephesus. But everything is not good.

Abandoned The Love (Revelation 2:4)

Imagine that Jesus wrote you a letter. Imagine that Jesus wrote a letter to this church. These should be chilling words to our ears. “But I have this against you.” There is a problem. They have abandoned the love they had at first. When did we turn God into a to do list? The call of the Christian is not some sort of checklist that must be completed to make God happy. Following Jesus is not a life of rule keeping. How boring and mundane to turn having a relationship with God into a “don’t do this” list! What is the first and greatest commandment? “Love the Lord your God with all your heart and with all your soul and with all your mind” (Matthew 22:37; ESV). What is the second commandment? “Love your neighbor as yourself” (Matthew 22:39; ESV). Have we lost that? Are we missing the need to love God? The commandment is the love the Lord. Jesus writes to the church of Ephesus as says that you are doing all these things but you do not have the love for me. Where is the love? “On these two commandments depend all the Law and the Prophets” (Matthew 22:40; ESV). What we do for God is based on love, not a list.

How much would you appreciate your spouse telling you that you are going to keep all of your spousal duties, but I do not love you anymore? We don’t want people to do things just to do them. We want love to be the basis as to why we act. Jesus says that they had lost the love they had at the first. The fire for the Lord was gone. Their love had grown cold. They were still doing the checklist. They were working for the Lord. They were rejected evil. But love was not the basis for their actions.

We must love our Lord. Our actions are to come out of an overflow of love, not out of some mere sense of duty. The reason we are struggling doing the things that we know we need to do for God is because our love for God is growing weak. We are thinking of God as a list rather than a love. When Joseph was confronted with committing sexual sin with Potipher’s wife, what kept him from sexual sin? Did he tell her that this was not on the list? No, Joseph responded that he could not do such a thing against his God. He did not see God as a list of things to do and things not to do. He saw himself in a relationship with God. He loved God and that is what motivated him to choose right.

What To Do (Revelation 2:5)

Remember.

Jesus instructs these Christians concerning what they must do. The first thing he tells them to do is remember. “Remember therefore from where you have fallen.” Remember where you were with God. Remember the zeal and love for God that you had at the beginning. Think about where you used to be in your relationship with God and consider how far you have fallen. We need to ask ourselves what has happened? Why have we lost the love we previously had? What is going on in our lives thathas brought our relationship with God into ritual or a to do list?

There may be many things in your life that you can put your finger on as the problem. I hope you will meditate on those obstacles and think about how to renew your love for God. However, I would like to contribute one thought as to why we may have lost our love for God. We have lost our awe of him. We are not moved by his grace. We are not impressed by his creation. We have allowed the mundane to crowd our minds. We have let our routines blind our eyes to the majesty of God. Technology interferes with us seeing God. We are running so much and serving our gods so that we are too busy to see and too busy to love the true God. We have our heads down in our phones so much that we do not look up and see God in all the created world. We have our minds so plugged into technology that we cannot enjoy relationships anymore. We do not know what to do anymore if there is not some piece of technology interfering with our relationship. I went out to lunch the other day and in the booth next to me were two women eating, probably on a lunch break. For my entire meal there was no talking between them. They were both busy in their phones, checking email, Facebook, Twitter, and the like. We are so busy serving our gods that we cannot see the true God. Our love is bound up in the technology of this world and not in God.

Look out the window and see God!

22 Have you no respect for me? Why don’t you tremble in my presence? I, the LORD, define the ocean’s sandy shoreline as an everlasting boundary that the waters cannot cross. The waves may toss and roar, but they can never pass the boundaries I set. 23 But my people have stubborn and rebellious hearts. They have turned away and abandoned me. 24 They do not say from the heart, ‘Let us live in awe of the LORD our God, for he gives us rain each spring and fall, assuring us of a harvest when the time is right. (Jeremiah 5:22-24 NLT)

We have lost our awe of God. We take grace for granted and do not understand our condition as people with stubborn, rebellious hearts. We have exchanged the glory of God for the technological toys of this world. Remember from where you have fallen.

Repent.

Second, Jesus says that these Christians need to repent. Remember where you were in your love for God and be sorrowful about what has happened. Nothing is going to change until we are cut to the heart about our poor relationship with God. We need to be sorrowful that we have inadvertently turned the love of God and a relationship with God into a mundane to do list. We should be distressed to realize that we have lost the love for God that we had at first.

Perhaps we need to see that what we are doing now is not working for God. God is not pleased with our current condition and our current depth of love. Notice what Jesus says will happen if they did not repent. “I will come to you and remove your lampstand from its place, unless you repent.” There will be judgment if we do not have a full love for God. Christ coming to them was not a positive event, but a judgment event. They will be judged for not having the love at the first. Further, Christ will remove their lampstand. This pictures our separation from God. We might be gathering together as an assembling, claiming to be followers of Jesus. But Christ declares that we are not his if lose our love for him.

This statement should open our eyes to the fact that it is false to believe that it doesn’t matter what church you join. This is a very important decision because there are churches who are not in fellowship with Christ, even though they claim to be. We must have the teachings of the scriptures and the love for Christ reflected in our lives. Friends, we need to repent of losing our love for him. We must repent for being caught up in the mundane routine of life. We need to repent of loving technology rather than loving Christ and loving one another.

Return.

Jesus says to return to him by doing the works they did at first. What did you do when you first started with God? For most Christians, you read your Bible much more than you are now. For many, you gathered with other Christians for fun, for study, for worship, and for fellowship much more than you are now. Perhaps you prayed more than you do now. You appreciated Jesus more than you do now. Your fear of condemnation and eternal punishment was stronger than it is now.

Why is it so hard to love God? Why do we have such a hard time doing the things we know we ought to do? We have the problem of spiritual amnesia. We forget all that God has done for us. No matter how much we learn about God’s creation, we forget the Creator. We forget that everything we need and true satisfaction is in having a relationship with God. We have forgotten how good it is to be in a relationship with God. We have forgotten how good it is to be free from vices and free from slavery to sin. We have forgotten what we are looking forward to going. We forget what God has promised.

Paradise (Revelation 2:7)

In Revelation 2:7 Jesus tells us that we need to listen to what he is saying. Pay attention and listen carefully to his words. This is serious for our souls. If we listen and do what Jesus is telling the churches to do through his Spirit, he will grant us to eat of the tree of life, which is in the paradise of God. We read about the tree of life in Genesis 2:9 as one of many trees given for Adam and Eve to eat from for food. Once Adam and Eve sin, they are removed from the garden to prevent access to the tree of life. Jesus gives access to the tree of life. Paradise is not so much a picture of location but a picture of fellowship with God. The garden represented life with God. Sin separates us from that excellent life. Through Jesus access is granted to have true life with God. Return to your first love and receive the coming promise of eternal life in the paradise of God.

Verses 8-11

Rev 2:8-11

2. LETTER TO THE CHURCH AT SMYRNA

Revelation 2:8-11

8 And to the angel of the church in Smyrna write: These things saith the first and the last, who was dead, and lived again:--Smyrna was a populous city about forty miles north of Ephesus. Having a fine harbor, it became a great commercial city--was noted both for its educational facilities and the worship of idols. It was the home of Polycarp, who personally knew the apostle John for many years and was martyred after he ’had served the Lord eighty-six years. It doubtless had a strong Jewish element in its population. This and the idol worshipers and difficulties of living under Roman rule made the stay of Christians there a hard and dangerous existence. They were encouraged by being reminded of Christ "who was dead, and lived again," an attribute of Jesus mentioned to John himself in 1:18. As their faithfulness to Jesus was likely to result in their martyrdom, it was particularly appropriate to remind them of the fact that the Master himself had once died, but was made alive. It was an assurance that, if they were martyred, they too would be raised from the dead.

9 I know thy tribulation, and thy poverty (but thou art rich),--This letter also begins with "I know," meaning that the Lord had a complete knowledge of their condition and needs. This would assure them they could depend implicitly upon his instruction. Tribulation carries the general idea of affliction or distress. In their case, doubtless, all they suffered from the persecutions of their oppressors was included in the term. The mention of their poverty indicates that they were especially poverty-stricken since that is not said of the other churches addressed. Their poverty may have resulted from oppression and robbery on the part of their enemies. But in spite of it the Smyrna church continued to exist long after all the others were gone. Poverty is usually far less dangerous than great riches. Though poor in material goods, they were "rich in faith" and, as a consequence, were "heirs of the kingdom which he promised to them that love him." (James 2:5.) This was because they were "rich in good works." (1 Timothy 6:18.)

and the blasphemy of them that say they are Jews, and they are not, but are a synagogue of Satan.--The Lord also knew the blasphemy of their enemies--the reproaches and bitter revilings which were hurled against them. This was assurance that the Lord would know exactly what reward their enemies deserved, and. would see to it that justice would be done in due time. The Christians’ religion was probably the occasion for the blasphemies. This particular class of their persecutors were native Jews who were manifesting the same spirit that prompted the betrayers of Christ. They laid much stress upon their claim to be Jews--God’s people. The text says they were not Jews. There are two senses in which that would be true. First, as natural Jews they were not fol-lowing the teachings of Moses, and were not worthy of the name; second, they were not Jews in the spiritual sense. The word in that sense meant Christians (Romans 2:28-29), and they were fighting Christians. They were not then worthy of the name in either sense. The extreme cruelty and wickedness of the Jews in Smyrna is described by Jesus when he calls them a "synagogue of Satan." The synagogue is probably used here in the sense of an assembly or congre-gation. They claimed to be the congregation of the Lord-- God’s people--when, in fact, they were in the service of Satan. Their persecution of the saints was under the influence of Satan.

10 Fear not the things which thou art about to suffer:--This language clearly indicated that there were sufferings about to come to them from which there would be no escape, but they were urged not to be afraid. Confidence in Christ’s promises would drive out fear and prepare them for the ordeal.

behold, the devil is about to cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days.--Casting the Christians into prison was not an uncommon thing, especially in the case of the apostles. (Acts 12:3-4; Acts 16:23.) John himself had been banished to Patmos and pos-sibly many others might be put in prison. This prediction of imprisonment was in fact the probable thing to expect at that time. The text says that the devil would cast them into prison. Of course, it was actually done by their enemies and these words show that evil workers are in the service of the devil and operate under his evil influence. This imprisonment would be a test of their fortitude and fidelity to God. The severity of the test would show whether or not they could be driven into apostasy.

The tribulation--including the imprisonment of some--was to last "ten days." This expression has been variously construed by scholars. Sonic take it to mean ten literal days; some that it refers to prophetic days, meaning a day for a year, or ten years; others that ten days meant frequent, full or complete tribulation, a sense in which the word "ten" seems to be used in Numbers 14:22; Nehemiah 4:12 Daniel 1:20; and others still think that the expression indicates that the tribulation would be brief. Genesis 24:55; Daniel 1:12; Daniel 1:14 are supposed to give examples of this use. Ten natural days would be too insignifi-cant for such a grave thing. It might have been ten years. If so, there is no way to fix the exact date. Either one of the other views might be true. It seems probable that the state-ment was made to encourage the brethren not to falter in their fidelity to God. If so, then by "ten days" Jesus meant to say that the tribulation would be comparatively short. This would stimulate them to faithfulness.

Be thou faithful unto death, and I will give thee the crown of life.--The singular "thou" is used because it is addressed directly to the "angel" of the church. But, as the letter was to be delivered to the church, everyone was included. They were to continue faithful--meet every rising situation faith-fully. "Unto" death does not mean throughout their exist-ence till death (although that was also necessary, Matt. 24 13), but up to the endurance of death, if necessary; that is, even death should not move them from their steadfastness. The garland of victory, here called "the crown of life," is elsewhere called "the crown of righteousness" (2 Timothy 4:8), "the crown of glory" (1 Peter 5:4), an "incorruptible" crown (1 Corinthians 9:24-25). Crown is used figuratively for the reward to be received, meaning life as a crown which is given for righteousness.

11 He that hath an ear, let him hear what the Spirit saith to the churches.--See notes on verse 7.

He that overcometh shall not be hurt of the second death.--This letter closes just like the one to Ephesus except that a promise of a different blessing is offered. There the promise was to eat of the tree of life; here not to be hurt of the second death. A failure in either case would result in one’s being lost. Promising these blessings to one who overcomes implies that those who do not overcome will be lost. Since a Christian may fail to overcome, a Christian may he lost. ’This is the unmistakable import of the words, and absolute proof that Christians may so apostatize as to he lost finally.

Commentary on Revelation 2:8-11 by Foy E. Wallace

The letter to the church at Smyrna—Revelation 2:8-11.

1. “These things saith the first and the last, which was dead and is alive”--Revelation 2:8.

This sublime language repeats the eternity of the One who addresses this church, whom death could not vanquish, and it was intended for the encouragement of the Smyrna members to follow him even unto death, or martyrdom, with no fear of the consequences.

2. “The blasphemy of the Jews”-- Revelation 2:9.

This phraseology is not addressed to the true Jews, but to the pseudo-Jews, and had regard to the Jewish persecutions, which the calumnious and bitter opposition of the fanatical Jews waged against their own kinsmen who had accepted Christ. Again, it finds parallel in the Jewish persecutions foretold by the Lord in Matthew 24:1-51.

3. “Ye shall have tribulation ten days”-- Revelation 2:10.

This cannot mean a literal ten days, but rather to the ten persecutors, the number of which is historically factual. As there were five fallen imperial rulers before Nero--from Nero to Diocletian there were ten persecuting emperors. This era of persecution reached its crescendo in Diocletian’s reign of terror, in which he vowed to obliterate the name Christian from the Roman empire.

The indications are too plain for doubt that this ten days tribulation had immediate reference to the era or epoch of the ten persecuting emperors. Their succession is symbolized in Revelation 17:8-11, which describe the ebbing and the flowing of the tide of persecution, in the expressions was, is not and yet is. In the verses 10 and 11 the succession of these emperors is so plainly indicated that the mention of them by name could not have been plainer to the members of the churches to whom this code language was addressed. The history of these apocalyptic facts is verified in Gibbon’s History Of The Fall And Decline Of The Roman Empire.

4. “Be thou faithful unto death”-- Revelation 2:10.

The death of this admonition predicted the martyrdom of some of their number. It does not refer to ordinary death as related to the usual span of life, not merely until one dies; it was a warning to them with specific reference to martyrdom. It was an exhortation to be faithful even unto martyrdom, a consequence of loyalty to Christ in the persecutions, and apocalyptic forecast fulfilled in the experiences of these churches in their own time, the trials of the immediate conflict, not prophecies of remote centuries.

5. “He that overcometh shall not be hurt with the second death”-- Revelation 2:11.

This passage finds its apocalyptic fulfillment within the vision itself, in chapter 20:6, in the description of the culmination of all of the imagery of these scenes with the victory of the saints in the conflicts that come to end. The first law of the higher mathematics is that “things equal to the same thing are equal to each other.” This law applied to the comparison between these two passages, chapter 2:11 and chapter 20:6, yields the following conclusion: 1. Overcoming the persecutions equaled exemption from the second death; 2. Part in the first resurrection equaled exemption from the second death; 3. These two things being equal to the same thing were equal to each other. Therefore, the result of overcoming the persecutions was pictured as the first resurrection of the apocalypse, and was prerequisite to the iving and the reigning with Christ in the triumphant state of victory that is described.

Commentary on Revelation 2:8-11 by Walter Scott

THE SPIRIT’S ADDRESS TO SMYRNA

(Revelation 2:8-11).

SMYRNA AND LAODICEA CONTRASTED.

The briefest of these Church addresses is that to Smyrna, the longest that to Thyatira. Smyrna is wholly commended, and not one word of reproach or censure is addressed to it; Laodicea is in every respect blamed, and not one word of commendation or praise is bestowed. Again, the poverty and tribulation of Smyrna stand out in marked contrast with the rich and self-satisfied condition of Laodicea. There is but one other Church not censured, namely, Philadelphia. It must not, however, be supposed that there was nothing wrong in these unblamed assemblies, only the characteristic Church states represented by them were suffering (Smyrna) and weakness (Philadelphia). A child in affliction or in bodily weakness is spared words of censure, and surely our God is not less gracious than an earthly parent.

CONSOLATION IN TRIBULATION.

8. "And to the angel of the Church in Smyrna write: These things says the First and the Last, Who became dead and lived." Declension from first love had set in. The angel of the Church in Ephesus had fallen (Revelation 2:5), not, however, from Christ’s right hand, but from love, whilst preserving doctrinal faithfulness and walking blameless in outward consistency. But the moral springs of action were relaxed, and Ephesian Church life thereby robbed of its fragrance. This consideration brings us to the second distinguishing Church period, one of Tribulation. The angel, the Church’s representative, is addressed in words of rich and gracious consolation. The full blast of imperial pagan persecution was being endured. For about 250 years, with occasional lulls when the ruthless hand of the persecutor was stayed, the Church was passing through a "baptism of blood," and this in order to rekindle the smouldering flame of love well-nigh extinguished. What the suffering Church was to the Lord is imaged in the meaning of Smyrna, “myrrh,” a well-known fragrant perfume, a sacred one moreover (Exodus 30:23), also one of the love perfumes of the spouse in the Canticles. The consolation that suited the Seer (Revelation 1:17-18) became the consolation of the Church. We have here the same combination of divine and human predicates which characterised Christ in the glorious vision of His Person as beheld by John. "The First and the Last" is one of the grandest of divine titles, a Rock against which the utmost power of the enemy is futile. As "the First" He is before all in time, and above all as supreme. As "the Last" He is after all, closing all up, for to Him all tend. He is eternal in His Being. But He stooped to die. Death had no claim on Him. He, "the first and the last"-- Jehovah’s special title (Isaiah 41:1-29),€”became dead.” He breasted the waves of death. He rose out of it, and "lives" to die no more. This, then, was their "strong consolation." The One Who died and lives is none other than Jehovah in the truth of His Being, the self-existing One. We have had the glory of the Speaker, what He was as God, and what He became as Man, now we are to listen to His consoling and animating message.

Revelation 2:9

A MESSAGE.

Revelation 2:9. "I know thy tribulation and thy poverty; but thou art rich; and the railing of those who say that they themselves are Jews, and are not, but a synagogue of Satan." In the Authorised Version we read, "I know thy works." The word "works" should be deleted according to the critics, besides, it is to suffering and not to works that prominence is given in the message. "I know." What a tower of strength to an afflicted saint and Church! The One in Whose Person are combined at once the greatness of the Godhead and the sympathy of One Who has been in the utmost depths of suffering and death says, "I know thy tribulation and thy poverty." The measure, character, and duration of every phase of trial are known to Him. There is not a tear too many, not a blow too severe. The hardness, the unbrokenness of spirit, the self-confidence have to be broken down. We flourish best in suffering. Jacob was a better man morally after the night of wrestling than before it (Genesis 32:24-32). Paul was kept humble and lowly by that continual reminder, whatever it was, "a thorn in the flesh" (2 Corinthians 12:7). But He also knows our "poverty." Not many grandees are numbered amongst the Lord’s people. The Hebrew believers took joyfully the spoiling of their goods (Hebrews 10:34). Confiscation of goods and property, either to the imperial treasury or to those base enough to inform against the Christians, generally followed apprehension. But, says the Lord, "Thou art rich." Our treasure is in Heaven. Our inheritance is there. An inventory of Christian wealth is furnished in 1 Corinthians 3:21-23. Our origin is of God (1 Corinthians 1:30); our position, sons of God (Romans 8:14); our dignity, kingly authority (Revelation 1:6); our destiny, conformity to God’s Son (Romans 8:29); our wealth, limited only by Christ’s millennial and eternal portion (Ephesians 1:10-11). Truly the Church is rich, whatever its poverty on earth may be. Endowed with the love and riches of Christ, which are enduring and placed beyond the possibility of loss or corruption, we may well triumph in Him Who knows not only our tribulation and poverty, but knowing all pronounces us "rich."

Not only was the Church suffering from the pagan world without, but also from an enemy of a religious character within. There was a company, it would seem (not really Jews), which took up the place and pretension of the Jews to be alone God’s people on earth. We saw a company of higher clergy in Ephesus (v. 2), whose proud and lofty pretensions were exposed, and the pretenders styled liars. That movement for the time was crushed. But now a movement of a similar character, although on a lower scale, is again in evidence. Arrogant claims to be the Church, to be alone God’s people, have been repeated again and again since the Smyrnean era, sometimes on a large scale, at other times on a smaller one. This body of religious pretenders railed against the suffering Church. False accusations, contempt, and contumely were the cruel work of these religious people. What were they in His sight? "A synagogue of Satan."(*We again meet with this strong expression in the address to Philadelphia (Revelation 3:9). Here it opposed itself to the Church in suffering; there in antagonism to the Church in weakness. The Synagogue (Jewish assembly) and the Church (Christian assembly) are distinguished by the apostle James; for the former see Revelation 2:2, R.V. ; for the latter see Revelation 5:14.) The two names, "Satan" and "Devil," are employed in the Revelation as everywhere else in Scripture with propriety and precision. The former means adversary, the latter slanderer. To the Church he is both. Satan "the adversary" set up a heretical party in direct antagonism to the lowly and suffering position of the Church. The devil, "the calumniator," forged lies and all manner of false accusations against God’s saints, and succeeded, too, in getting the heathen powers to believe them, and thus he became the real author and source of the "ten persecutions", ten legal outbursts of rage and fury against the Church which were only stopped on the accession of Constantine to the throne of the Caesars. Abounding suffering, however, was answered by abounding consolation, and both, no doubt, were the portion in full of the suffering Church. Christian and heathen contemporary records abundantly verify the truth of this.

Revelation 2:10

TRIALS AND ENCOURAGEMENT.

Revelation 2:10. "Fear nothing (of) what thou art about to suffer. Behold, the devil is about to cast you into prison, that ye may be tried; and ye shall have tribulation ten days. Be thou faithful unto death, and I will give to thee the crown of life." "Fear not," or "nothing," is a word of preparation for yet further trials, and is evidently taken from Revelation 1:17. There it fell on the ear of the fainting Seer, carrying absolute and unqualified assurance to his soul; here it is to reassure the Church in view of the gathering storm about to burst upon it. Tribulation and poverty were bad enough, and hard to be borne. But worse still was in store. The closing imperial persecutions exceeded in savage cruelty the former ones. The dark clouds were gathering; the wild, hoarse roar of the coming storm was heard. Here the Church is forewarned and encouraged. These coming trials are traced from false accusers, and from the instruments and agents of cruelty to the devil. Persecution was his work. But faith rests on this mighty and grand sustaining truth that "Power belongeth unto God" (Psalms 62:11). The power of the devil is limited and controlled, and he cannot put forth his hand and touch even the feeblest lamb of the flock without express permission (Job 1:1-22; Job 2:1-13). "There is no power but of God" (Romans 13:1), whether satanic or human. The use and employment of the power is another question, involving responsibility of the gravest character. God’s purpose was that His Church might be tried, and that to the utmost, and to this end the devil was His servant. Thus God’s saints were purified. Love, faith, courage, and faithfulness were strengthened. The Church had a definite and appointed period of tribulation, "ten days." There may be here an allusion to the well-known "ten persecutions," and also to the tenth under Diocletian, which lasted just ten years. The expression "ten days" signifies a limited period, a brief time inconsistent with the lengthened period of pagan persecution covering 250 years. The following references to "ten days" will confirm the meaning of the term as implying a brief and limited time: Genesis 24:55; Nehemiah 5:18; Daniel 1:12; Acts 25:6; Jeremiah 42:7, etc.

Some, not many, of the early witnesses for the truth, appalled by the dread of torture and death, denied their Lord. Here faithfulness every step of the way, even unto death, is urged. If the martyr’s crown is to be won, then constancy and steadfastness to the end must be maintained. There are various crowns spoken of in the Word. There is the crown of gold on the head of every redeemed one in Heaven (Revelation 4:4). The crown of righteousness, the reward of a holy and righteous walk on earth (2 Timothy 4:8). Next, there is the crown of glory bestowed on all who shepherd the beloved flock of God (1 Peter 5:4). Lastly, we have the martyr’s crown, the crown of life (Revelation 2:10). This crown, like other rewards and encouragements, is given personally by Christ, "I will give."

Then follows the usual call to hear. "He that hath an ear, let him hear what the Spirit says to the churches." Individual responsibility is ever and firmly maintained. In these addresses is contained the mind of the Spirit and of the Lord which is one, and is meant for all Christian assemblies at all times throughout the earth.

Revelation 2:11

PROMISE TO THE OVERCOMER.

Revelation 2:11. "He that overcomes shall in no wise be injured of the second death." To be an overcomer in the Smyrnean condition of things requires endurance suited to the death struggle. The synagogue of Satan is raging on the one hand, and heathendom on the other, alike determined to crush Christianity, whilst between the two stand the lowly confessors of the Nazarene, patience and meekness their only defence. What was the human prospect? Loss of character, of goods, and of life itself. To overcome under such appalling circumstances required strong faith and clear spiritual vision as seeing Him Who is invisible, yet Who is never more near than when apparently His saints are forsaken, and never more true and tender in sympathy than when seemingly He has forgotten them. The overcomer may die under tortures prolonged and gloated over by the almost fiendish malice of men who delight in blood, but he is assured that he shall not be hurt of the "second death," He shall in "no wise," on no account, an exceedingly strong negative, be hurt of the "second death"(*"The second death" stands in purposed contrast to the first. Death among men is the cessation of human life and activity on earth. It brings about a temporary separation of soul and body, but resurrection unites them and introduces the wicked to the "second death" the lake of fire. Extinction of being is not effected when one dies, nor does consciousness cease at death. After death and before resurrection we have a man in hades, the state between these two, namely, death and resurrection, with memory, consciousness, speech, reason, etc. This terrible picture, no doubt, is an everyday awful reality, and is not termed a parable (Luke 16:19-31). "The second death" is the lake of fire. "The raised body will be made capable of enduring the fierce wrath of Almighty God, whether by literal fire or not. The death of the body is a type of the "second death," but inasmuch as antitype exceeds its type, so does the "second death" in all respects exceed the first. which is the lake of fire, i.e., the everlasting abode and place of punishment for the devil and the wicked (Revelation 20:14; Revelation 21:8).

Commentary on Revelation 2:8-11 by E.M. Zerr

Revelation 2:8. See the comments on last verse of the preceding chapter for an explanation of the angel. Smyrna is one of the places that received a letter John was told to write. The description of the One who was dictating the letter is the same as in chapter 1:18; the same who was walking in the midst of the churches. This is one of the two that received no rebuke from the Lord in the letters to the seven churches.

Revelation 2:9. I know thy works. See comments at verse 2 for the general definition of this phrase which is used at the beginning of each of the seven letters; in this place it means the Lord approves of their conduct. Tribulation refers to the oppression being put upon this church by the enemy. A part of this resulted in the loss of their possessions which brought upon them a condition of poverty. But thou art rich. They were poor as far as this world’s goods was concerned but were "rich in faith" (James 2:5). Say they are Jews, and are not. They belonged to the Jewish race but were not true to their religious profession; such people frequently joined with the heathen in persecuting the Christians. Synagogue of Satan means they really were serving the interests of Satan and hence were to be classed with his agents. Such insincere Jews would assemble in their synagogues for their pretended services to God, but due to their hypocrisy the Lord considered it a synagogue of Satan.

Revelation 2:10. Imprisonment as a persecution was to be one feature of their tribulation which will be credited to the devil. Ten days is a figurative reference to a series of persecutions that were heaped upon the church under the opposition from the Roman government. This was to become a trial of their faith, and the Lord consoles them with the assurance that they need fear none of those things. Faithful unto death. Even death cannot defraud a true disciple of his reward. Crown of life. A crown is a decoration for being victor over a foe and such a token is worthy those who remain true to the Lord in the presence of death. Their body may die in His service but it will not deprive them of eternal life. (See Luke 12:4.)

Revelation 2:11. .He that overcometh means the one who is "faithful unto death." The second death means the lake of fire (Revelation 20:14) which cannot hurt the faithful.

^[78] W. E. Vine, Expository Dictionary of New Testament Words (Old Tappan, New Jersey: Fleming H. Revell Company, 1940), Vol. 4p. 51.

^[79] Frank L. Cox, op. cit., p. 66.

^[80] Robert H. Mounce, op. cit., p. 204.

^[81] R. C. H. Lenski. op. cit.. p. 309.

^[82] James Moffatt. op. cit.. p. 411.

^[83] John T. Hinds. op. cit.. p. 138.

Commentary on Revelation 2:8-11 by Burton Coffman

Revelation 2:8

And to the angel of the church in Smyrna write: These things saith the first and the last, who was dead, and lived again:

SMYRNA

An ancient cradle of Ionian civilization, Smyrna existed for a millennium before Christ, being utterly devastated and destroyed by Alyattes of Lydia in 600 B.C.,^[38] lying in ruins until it was rebuilt by Lysimachus, one of the generals who inherited the empire of Alexander the Great, in 301-281 B.C. By the times of the apostles, it was again a flourishing Greek city, competing with Ephesus for first place in the province. "It was a handsome city, called the most beautiful of all cities under the sun, the great buildings on the nearby summit being called the crown of Smyrna."^[39] Smyrna lay next to Ephesus in the sequence that a traveler visiting all seven of these churches would naturally follow.

Smyrna still exists under the modern title of Izmir, Turkey, second in importance only to Ankara, and having a population of 286,000 in 1955.^[40] Strangely enough, Ephesus, threatened with the loss of its "candlestick" has virtually disappeared; but Smyrna, against which the Lord uttered no condemnation, is a great city even now.

To the angel of the church ... See under preceding verse, and also under Revelation 1:20.

The first and the last, who was dead and lived again ... Some have seen this identification of our Lord as peculiarly appropriate for a city which, itself, had lain dead for all the middle centuries of the first millennium B.C., but was then once more a favored city.

In Smyrna ... This city was one of the oldest and most faithful of the allies of Rome, having erected a temple as early as 195 B.C. to the goddess Roma.^[41] There were also temples to Cybele and Zeus, and in one of them an inscription honoring Nero as "the Saviour of the whole human race."^[42] In 26 A.D., they also erected a temple to the roman emperor Tiberius, and were clearly a center of that cult of emperor-worship which resulted in so much sorrow for the church.^[43] In fact, "the earliest shrine of the provincial cult of Rome was established there in 29 B.C.^[44] Regarding the establishment of the church in Smyrna, we do not have any direct information; but, "It was probably established by the apostle Paul on his third missionary journey."^[45] Regarding Paul’s work in Ephesus, which was not far from Smyrna, Luke recorded this: "And this continued for the space of two years; so that all that dwelt in Asia heard the word of the Lord, both Jews and Greeks" (Acts 19:10). This most certainly must have included the citizens of Smyrna. The emperor cult was so strong in Smyrna that even many of the Jews were carried away with it. When Polycarp was martyred there in 155 A.D., the Jews cried out:

This is the teacher of Asia, the father of the Christians, the overthrower of our gods who has been teaching many not to sacrifice, or to worship the gods ... The multitude gathered wood and sticks, the Jews especially eagerly assisting in it.^[46]

It was indeed a hostile environment in which the church of Smyrna lived. How tragically the once chosen people of Israel appeared in such a situation as that. They once had said, "We have no king but Caesar"; and at Smyrna they proclaimed themselves worshippers of the emperor. In the light of this chapter, there cannot be any doubt that the state itself made emperor worship a test of loyalty, condemning Christians to death who would not submit to it.

^[38] E. M. Blaiklock, op. cit., p. 99.

^[39] Ibid., p. 101.

^[40] Encyclopedia Britannica (Chicago: William Benton, Publisher, 1961), Vol. 12, p. 848.

^[41] G. B. Caird, op. cit., p. 34.

^[42] W. Boyd Carpenter, op. cit., p. 542.

^[43] G. B. Caird, op. cit., p. 34.

^[44] F. F. Bruce, op. cit., p. 638.

^[45] Frank L. Cox, Revelation in 26 Lessons (Nashville: The Gospel Advocate Company, 1956), p. 15.

^[46] Ignatius, Concerning the Martyrdom of Polycarp in the Ante-Nicene Fathers, Vol. I (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, n.d.), pp. 41,42.

Revelation 2:9

I know thy tribulation, and thy poverty (but thou art rich), and the blasphemy of them that say they are Jews, and they are not, but are a synagogue of Satan.

This verse is a commentary on the situation at Smyrna at the time John wrote. Despite the claims of many commentators to the effect that no provincial persecution against the church by the state of Rome existed until the times of Domitian, hence supporting a late date for Revelation, there has recently come to light a great corpus of facts which point squarely to the times of Nero for just such an outbreak. The impact of the Neronean terror was mentioned both by Clement and by Tacitus, the fact of "thousands being put to death" in all probability being no exaggeration but possibly an understatement. Nero’s being honored at Smyrna as "the Saviour of the whole human race" is evidence enough that any contradiction of this by Christians would have been proscribed and have resulted speedily in their death. As for the allegedly great persecution in the times of Domitian, "Recent studies have been strongly in the direction of showing that the evidence for a widespread persecution under Domitian is late and probably exaggerated"^[47] Sir William Ramsay’s extravagant elaboration of the Domitian persecution is followed by many writers; but, as Robinson said, "However, (it is) largely drawn from his own imagination, playing on evidence in Revelation already interpreted as Domitianic material."^[48]

And are a synagogue of Satan ... This, along with "them that say they are Jews, and they are not" shows that John has preempted the glorious titles of the once chosen people for the Christians. Christians are the real Jews, the true sons of Israel, as in Romans 2:28. The Jews’ meeting place is here designated "a synagogue of Satan." Although James used "synagogue" as designating a place of Christian worship, this was probably quite early, or possibly a name used only in Jerusalem. From the first, Christians preferred the word "church," which in time came to stand for the place of assembly also.

^[47] John A. T. Robinson, Redating the New Testament (Philadelphia: The Westminster Press, 1976), p. 233.

^[48] Ibid.

Revelation 2:10

Fear not the things which thou art about to suffer: behold, the devil is about to cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days,

The devil is about to cast some of you into prison ... As Hinds pointed out, "These words show that evil-workers are in the service of the devil,"^[49] since it was actually men, human beings, who cast the saints into prison. Furthermore, this must not be understood as any form of mild punishment. Those seized by the government and awaiting trial and execution were held in prison, which in that ancient culture was only an anteroom to death. "The struggle anticipated here is desperate; martyrdom is no remote contingency."^[50]

And ye shall have tribulation ten days ... This passage sheds light upon some of the problems of interpretation; but, of course, there is no agreement upon exactly what is meant. The most reasonable supposition that this writer has encountered is that of Foy E. Wallace and Gaebelein:

This cannot mean a literal ten days, but rather the ten persecutions, the number of which is historically factual.^[51]

The number ten is of special interest, for history informs us that there were just ten persecutions of Christians by the Roman emperors.^[52]

^[49] John T. Hines, op. cit., p. 42.

^[50] James Moffatt, op. cit., p. 354.

^[51] Foy E. Wallace, Jr., The Book of Revelation (Nashville: Foy E. Wallace, Jr., Publications, 1966), p. 90.

^[52] Arno C. Gaebelein, The Revelation (Neptune, New Jersey: Loizeaux Brothers, 1961), p. 36.

Be thou faithful unto death, and I will give thee the crown of life.

Faithful unto death ... This does not mean merely "until you die," but faithfulness, "even if fidelity involves death."^[53]

The crown of life ... This and all similar promises given to these seven churches simply mean eternal life with God in heaven. Eating of the tree of life, receiving the white stone, or the morning star, etc., all mean the same thing. Why were different expressions used? Perhaps the view is correct that sees "The imagery here has direct reference and application to geographical, historical, and social features familiar to the seven congregations to which these cryptic letters were sent."^[54] Was it not appropriate that the citizens of Smyrna who were so proud of their crown (the tall buildings mentioned above), should have been reminded of the greater crown of life? Despite this, Beckwith, however, says that, "It is necessary to look for a local origin of the metaphor."^[55] The crown of life was an expression, which, with variations, occurs repeatedly in the New Testament: "the incorruptible crown" (1 Corinthians 9:25), "the crown of life" (James 1:12), "a crown of glory" (1 Peter 5:4), and "a crown of righteousness" (2 Timothy 4:8). All of these expressions refer to the same reward.

^[53] A. Plummer, op. cit., p. 57.

^[54] E. M. Blaiklock, op. cit., p. 98.

^[55] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 455.

Revelation 2:11

He that hath an ear, let him hear what the Spirit saith to the churches. He that overcometh shall not be hurt of the second death.

On the first sentence in this verse, see comment on the identical words in Revelation 2:7, also concerning "overcometh."

Shall not be hurt of the second death ... The second death is a reference to the lake of fire in which Satan and his followers are destined at last to be overwhelmed. As Roberson pointed out, many expressions in these earlier chapters of Revelation find their full explanation in the later chapters. Among those he cited were:^[56]

Tree of life -- Revelation 2:7; Revelation 22:2; Revelation 22:14

The new name -- Revelation 2:17; Revelation 14:1.

Authority over the nations -- Revelation 2:26; Revelation 20:4 f.

The morning star -- Revelation 2:28; Revelation 22:16.

The white garments -- Revelation 3:5; Revelation 7:9; Revelation 7:14.

Sitting on Christ’s throne -- Revelation 3:21; Revelation 20:4.

Second death -- Revelation 2:11; Revelation 20:14.

Christ did not mention here "the first death"; but it is the death of the body to which all must submit. The second death is that of the soul, the absolute exclusion from God who is the source of life.

Christ did not utter any words of criticism or condemnation of this suffering church, offering only his love and encouragement. Those scholars who feel that they must go to the times of Domitian in order to find a time of martyrdoms in the church should remember that Stephen, James (John’s own brother), and James the brother of the Lord had all suffered martyrdom already, and even much earlier than the earliest date affixed to this book. To this very day there are churches in which people are paying for their fidelity with their lives, notably in China and in other iron-curtain countries. What a mistake it is to confine this to a description of the church in the apostolic period. Furthermore, as Lenski said, "In 64 A.D., there were many martyrs when Nero accused the Christians of burning Rome."^[57] Moreover, it is only a favorite bias of some scholars who affirm that the persecutions then were limited to Rome and did not occur simultaneously in the provinces. It was noted in the introduction to 1Peter, that Christianity was already a proscribed, illegal religion even in the Roman provinces when 1Peter was written. Nero invited the governors of the various provinces to join with him in the martyrdom of Christians.

^[56] Charles R. Roberson, Studies in Revelation (Tyler, Texas: P. D. Wilmeth, 1957), p. 19.

^[57] R. C. H. Lenski, op. cit., p. 102.

Commentary on Revelation 2:8-11 by Manly Luscombe

Smyrna (Revelation 2:8-11)

The City--Thirty five miles north of Ephesus was another harbor city of 200,000 people. It was known as a most beautiful city. Smyrna was a wealthy, prosperous and proud city. The city was founded by Alexander the Great. The original Olympic games were held here. It is the only city still in existence today. Now it is called Izmir, Turkey.

The Church--The origin of the church here is not recorded in the New Testament. History tells of the persecution suffered here. Polycarp is a well-known martyr from Smyrna.

Things Commended--This was a WEALTHY church. Rich in spite of real poverty. They had no money but had treasures in heaven. Rich in spite of slander. The Jews were blaspheming them. When Polycarp burned, Jews brought the firewood. Rich in spite of persecution. Polycarp would be burned at the stake some 60 years later. Some were beaten. They were not allowed to buy or sell in the open market. They suffered tribulation for 10 days. Rich because of a sympathetic savior. Jesus was on their side and aware of their problems. Rich because of the precious promises. They were promised a crown of life. There are two different words translated “crown” in the New Testament. There was the royal crown of power and authority, the royal diadem. But the crown mentioned here is the crown of victory (Gold medal from the Olympics). They will not be hurt in the second death (eternal punishment in hell) because they will have eternal life.

Things Condemned--There is not a single word of condemnation in this letter. Jesus found nothing to rebuke.

Sermon on Revelation 2:8-11

Faith Under Fire

Brent Kercheville

Are you rich? One of the ways that we lose our fire for the Lord is in our failure to see how rich we are. This is the focus that the Christians in the city of Smyrna are to have concerning the suffering they are about to experience.

The city of Smyrna had imperial cult temples to Emperor Tiberius and later to Emperor Hadrian. The cities in the province of Asia competed for the privilege to have this temple to Tiberius established and Smyrna won the competition (similar to how cities compete for the right to host the Olympic Games). Smyrna claimed to be the first in the province in Asia in beauty and emperor loyalty. The city was also the first in Asia to build a temple to the goddess Roma (195 BC). Smyrna is a city that is very loyal to Rome and the emperors. Each year the citizens had to offer sacrifices to Caesar. This would be a problem for Christians who would not be willing to offer sacrifices in honor of the emperor, as many emperors demanded worship. Emperor Domitian is one such emperor who demanded that he be worshiped and Smyrna would certainly have been a city to enforce such worship. We also read in the book of Acts that the Jews were creating a persecution against Christians. Paul himself, before he became a Christian, was one of the lead persecutors of Christians. The book of Acts reveals the Jews using the Roman authorities to bring about imprisonment, suffering, and sometimes even the death of those who believed Jesus to be the Messiah. It is a world we do not understand but a world that many Christians experience outside of the United States. These are the factors that we need to have in mind as we approach Jesus’ letter to the church in the city of Smyrna.

Jesus’ Self-Description (Revelation 2:8)

How Jesus describes himself indicates the kind of message he is going to give to the church in Smyrna. These are the words of the one who has died and has come back to life. Keep that description in mind as we read about what is going to happen to these Christians.

I Know (Revelation 2:9)

Jesus says that he knows the tribulation and persecution the Christians are suffering. He knows that they are currently enduring suffering where they live. It is likely that the strong Roman loyalty and spirit in this city caused conflicts and suffering for the Christians who live there. Further, Jesus knows their poverty. The Greek word for poverty indicates they are not simply poor, but they have real deprivation. It is not that they are living poor because they are not being paid well or do not have a job. It is a word that means they had nothing. However, Smyrna was a wealthy city. Therefore, the reason these Christians are in poverty is implied. They have lost their wealth and possessions for Christ. They are suffering economically because they will not show their loyalty to the emperor or to Rome. Economic pressure was an easy way to begin harming Christians in the first century.

I wonder if we would have the same patient endurance that these Christians displayed if we suffered economic loss because we were Christians. I wonder this because many lose their faith in Jesus when they suffer economic loss and the loss is not for the cause of Christ. The loss is simply a matter of the economy, a lost job, or poor decision making. Would we be Christians if wearing the name of Jesus meant you would lose your house, your car, and your possessions? Would we be loyal to Jesus even in the face of economic loss? Are our hearts so in love with God that someone could take everything else away and we would still love and serve God? Or are our hearts so in love with this world that if someone were to take away everything, we would be crushed, despondent, and forfeit our faith?

I asked you earlier in the lesson if you thought you were rich. The Christians in Smyrna were in poverty. They had their goods and possessions taken away. Jesus even declares that they truly are in poverty. But Jesus tells that they they actually are rich. How could they be rich? They are rich because they have what really matters.

One of the ways that we can ignite our passion and love for God is by recognizing that we are rich. We may or may not be rich with wealth and physical possessions. But whatever economic condition we are in is irrelevant. Too often we use our lack as some sort of excuse as to why we cannot serve God. These Christians in Smyrna had true poverty. Their wealth and possessions have been taken from them. But Jesus still knew their works. In fact, this is one of only two churches that Jesus does not issue a condemnation. Lacking possessions is not an excuse for why we choose not to worship, serve, or obey God.

By recognizing that we are rich with God allows us to be satisfied with where we are. We are able to be content when we stop looking at all thephysical things we do not have and see all the spiritual things we do have. We are to place our treasure in heaven, making investments in our eternal outcome. Loving the things of this world quenches our love for Jesus. I don’t know that we grasp this truth. We think that we can love both. Look at the words of Jesus concerning this.

“No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other.” (Matthew 6:24 ESV) Listen to what Jesus said. You will love one and hate the other. You cannot love both of them. You will be devoted to one and despise the other. This is why Jesus’ teaching ends, “You cannot serve God and money.” You only can love one, not both. See all that you have with God and love God. Stop looking at all you do not have in wealth and stop loving wealth.

Staying On Fire Through Suffering (Revelation 2:8-10)

The rest of Revelation 2:8 describes the current suffering of these Christians. These Christians are being slander by the Jews. Most likely, the Jews are going to the Roman authorities and slandering their activities to bring greater suffering and persecution against the Christians. Jesus says he sees what these Jews are doing. Jesus says that they say they are Jews but they really are not. In Romans 2:28-29 Paul described that those who were true Jews. “For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit and not the letter. His praise is not from man but from God” (Romans 2:28-29; ESV). These people in Smyrna claim to be the people of God, but they are not, as revealed by their actions.

I am going to say something that apparently needs to be said because of the correspondence I receive by email. There are many who claim to be God’s people but are not. People are going to claim to be followers of Jesus but are not. Recognize that our suffering can come from the hands who we would think to be on our side. Jesus’ words are very harsh for these pretenders. Not only are they not Jews, they actually are a synagogue of Satan. They claim to be followers of God, but they are an assembly of Satan. See them for who they really are because Jesus sees them for who they really are.

In Revelation 2:10 Jesus tells his people to get ready. They are already suffering, but there is more suffering coming. How would you like to hear these words? You are suffering for Christ and it is only going to get worse. The devil is about to throw some of them into prison. Not only this, they are going to experience tribulation for 10 days. We must remember that the numbers and images we read in the book of Revelation are symbols unless the text demands otherwise. Nothing in this text demands otherwise. Therefore, Jesus is not saying that their suffering is only for 10 actual days. Rather, their suffering will be for a short, limited duration of time. Do not fear what you are about to suffer but things are going to get more difficult for the Christians. Please notice who is behind this suffering. Notice that the cause of the suffering is the devil, not God. I have pointed out many times that God receives too much blame and the devil does not get enough blame for our suffering. The devil is causing the suffering right now. This is a picture that will crystalize for us in chapter 12. The devil is the source of our suffering. Remain faithful to God. What sense does it make to give up on God and turn to the devil when he is the one who is bringing you the pain?

The suffering that is coming is going to be severe. Jesus says to be faithful unto death. This tribulation will not only result in some being imprisoned, but also the death of some. This is why Jesus began this letter with the description of himself as the one “who died and came back to life.” These Christians must remain faithful, even to the point of death. Jesus died and came back to life. You may die but God will raise you from the dead if you remain faithful. If we remain faithful, we will be given the victorious crown of life.

Will we only serve God when it is easy? Will we serve God on all occasions and circumstances? This is a critical concept for the life of the Christian. Christ is calling on his followers to serve even though suffering. If your definition of God’s mercy and divine power is that he will not let you suffer, then you do not know the God of the Bible. God does not devote his energy and power to keep you from suffering, contrary to popular religious teaching today. God devotes his energy, divine power, and grace to save you from the second death. We must see that this is the point to the Christians. God will not save you from physical suffering or death. That is not God’s purpose. God will deliver you from the second death if we are faithful to him. Not being hurt by the second death is the most important thing.

Ignite your love for God by realizing that your suffering is only temporary. While we live on this earth the devil will send us wave after wave of pain and suffering. God has never promised to keep life easy. God devotes himself to saving your from the second death, the eternal separation from God where there is eternal pain and misery. That is God’s focus and this must be our focus.

Verses 12-17

Rev 2:12-17

3. LETTER TO THE CHURCH AT PERGAMUM

Revelation 2:12-17

12 And to the angel of the church in Pergamum write These things saith he that hath the sharp two-edged sword -- This church is told that the letter came from the one who had the sharp two-edged sword. In the vision (1:16) John saw this sword proceed out of Christ’s mouth. As the word of God is said to be the "sword of the Spirit" (Ephesians 6:17), and "sharper than any two-edged sword" (Hebrews 4:12), it is evident that the two-edged sword proceeding from Christ’s mouth means his words. See note on 1:16.

13 I know where thou dwellest, even where Satan’s throne is; ---It was, doubtless, encouraging to them to be assured that Jesus knew theunfavorable situation in which they dwelled, the temptations to which they were exposed, and the allurements that tended to draw them away from the truth. The place was so peculiarly filled with wickedness that it was represented as being the very location of Satan’s throne. Just what particular form of wickedness led to this designation is not known. It had the ordinary evils that go with a commercial city filled with idolatrous worship. It is said to have been the seat of emperor worship. Evidently Satan incited the people to such atrocious crimes that the place seemed to be his own personal abode. The last expression of the verse, "where Satan dwelleth," has the same meaning as "Satan’s throne."

and thou boldest fast my name, and didst not deny my faith, even in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwelleth.--They had confessed Christ and had not allowed any of their tribulations to make them deny that confession. The name "Christian" which had already been given at Antioch (1 Peter 4:16) was held to in spite of all the dangers confronting them. They realized that suffering as Christians they would glorify God in that name. So the apostle Peter had taught in the passage mentioned. That Antipas was a martyr there on account of his faithfulness to Christ is certain from the text, but who he vas or the circumstances under which he was killed is not known. His case was probably a local outbreak of some kind like that when Stephen was killed (Acts 7:51-60), not a general slaughter of Christians.

14 But I have a few things against thee, because thou hast there some that hold the teaching of Balaam,--Like the church at Ephesus the Lord had a general commendation of them, but a few things to condemn. As the Savior condemned evil when he was on earth, so he now condemns the sins that existed in the church at Pergamum. Tolerating only a few serious errors would soon kill the church’s influence to do good. The teaching of Balaam is explained in the next clauses.

who taught Balak to cast a stumblingblock before the children of Israel, to eat things sacrificed to idols, and to commit fornication.--Figuratively a "stumblingblock" is something over which one would fall or be led into sin. Balaam taught Balak how to lead the Israelites into sin. Balaam had not been allowed to curse Israel as Balak requested, but later, because of his love for the "hire of wrong-doing" (2 Peter 2:15), he taught Balak to lead Israel into sin through fornication and the eating of meats offered to idols. (Numbers 3 l:16.) The meaning is that there were some in the church at Pergamum that, like Balaam, led people into idolatry and licentiousness through their teaching; that is, taught that such things were not sinful. This was a serious condition.

15 So hast thou also some that hold the teaching of the Nicolaitans in like manner.--See note on verse 6. Just what distinction, if any there was between the teaching of Balaam and the Nicolaitans is not known. They were probably very similar, and some think possibly the same, or at least the same in the two particulars mentioned--fornication and idolatry.

16 Repent therefore; or else I come to thee quickly, and I will make war against them with the sword of my mouth.--Repentance--determination of mind--must result in a change of conduct. Two parties were involved in this threat--those guilty of the sins named and the rest of the church that tolerated them. The guilty parties would have to reform, or the rest would have to cease fellowshiping them. If the latter occurred, the guilty would still be subject to the punishment indicated. The "sword of my mouth" means that Christ would give the order for the punishment, or he would authorize it to be given. Just how this would be done is not stated, but presumably some natural means at hand would be used or allowed to do the work. It is referred to as making war because the word "sword" had been used.

17 He that hath an ear, let him hear what the Spirit saith to the churches.--See note on verse 7.

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.--On overcoming and the possibility of being lost finally see note on verse 11. The one who ends this life victoriously will be saved and enjoy the "hidden manna" in heaven. The reference, of course, is to the manna that fell in the wilderness (Exodus 16:32-34), a memorial portion being put in the ark (Hebrews 9:4). Those refraining from idolatrous meats and remaining pure would be permitted to eat the manna laid up in heaven which is typically represented by the manna in the ark. Leaving off the figurative language, it means that joys in heaven will satisfy our eternal wants as bread satisfies hunger.

There has been much speculation regarding the "white stone" and the "new name"; nothing entirely satisfactory has been suggested. As in voting a white stone indicated justification, it may here be used to indicate that one who overcomes is justified and will be received into the heavenly home. The new name is equally uncertain since no one knows it. It may be in some way the means by which God will receive those who gain the victory. Since it cannotbe known by others, it is useless to ask what it is. It is our business to overcome, the white stone and the new name we can leave, to God to make plain in his own time.

Commentary on Revelation 2:12-17 by Foy E. Wallace

The letter to the church at Pergamos.—Revelation 2:12-17.

1. “He which hath the sharp sword with two edges"—Revelation 2:12.

The sword is an instrument of war, hence Christ threatened to wage war against the church in Pergamos, because of the evils within it, with the weapon designated “the sword of my mouth.” A sword of the mouth would necessarily be the spoken word, and it meant the employment of the two-edged sword of his word (Hebrews 4:12), as a dual condemnation of the outside espionage of Satan’s seat in Pergamos, and the inside sabotage of Balaam’s doctrine within the church itself--the combined infiltration of pagan secular practices on one hand, and the Nicolaitane spiritual contaminations of erroneous doctrines on the other hand.

2. “Where Satan’s seat is”-- Revelation 2:13.

The stronghold of Satan consisted in the pagan and Jewish oppositions, which were combined in Pergamos into deadly threats against the church. The Pergamos church had been weakened by the heathen surroundings of Mysia, known for its famous temples, dedicated to Zeus, Minerva, Apollo, Venus, Bacchus, and Aesculapius. The figure, Satan’s seat, denotes the wickedness of these idolatrous temples and the nuptials to these gods. The name Pergamos meant the “place of nuptials.” It was a fitting figure of Satan’s seat.

3. “In those days wherein Antipas was my faithful martyr”-- Revelation 2:13.

There is a traditional claim that Antipas was once a bishop of the Pergamos church, but history does not identify him. In this book of symbols and code, the same reason for not mentioning other persons by name, such as Nero, the emperor, would also argue against the reality of these names. It is more consistent with the character of the book for Antipas to be a symbolic designation and representative for martyrdom. The word Antipas is derived from antipater: “anti,” against; and "pater," father, or paternal--and its meaning was, against the gods: hence, symbolic of faithfulness to Christ to the extent of “against all” gods of paganism. It therefore stood for all who would become victims of martyrdom in the persecutions to follow.

4. “Thou hast them that hold the doctrine of Balaam . . . also the doctrine of the Nicolaitanes”-- Revelation 2:14-17.

The mongrel prophet of the Old Testament contrived the evil scheme to destroy the purity of the Israelites by a twofold seduction: first, seducing Israel into the worship of Baal; and second, tempting the men of Israel into lewdness by fornication. This doctrine of Balaam in the Pergamos church referred to apostate teaching. And the association of the Nicolaitanes with Balaam, in the teaching of immorality with the outward profession of Christianity, is a strong indication that the Nicolaitanes were identical with those who held the doctrine of Balaam, and it was a dual symbol of one party in the Pergamos church. Actually, then Balaam and the Nicolaitanes stood for the same things.

It is significant to mention here that the term Nicolaitane is the Greek equivalent of the name Balaam in the Hebrew, and they both meant “the destroyer of the people.” There is no factual authority for the view that the Nicolaitanes were the degenerate followers of a depraved and anonymous Nicolas, who is supposed to have demoralized and corrupted the Pergamos church. It is rather the symbolic association between Balaamism and Nicolaitanism. It seems too significant not to be true.

Commentary on Revelation 2:12-17 by Walter Scott

THE SPIRIT’S ADDRESS TO PERGAMOS

(Revelation 2:12-17).

PERGAMOS OR PERGAMUM.

12. "To the angel of the Church in Pergamos write." The most northern of the churches is next addressed. The ancient capital of Mysia still exists under the name of Bergamo, but shorn of its greatness and glory. Pergamos, or Pergamum more generally read, has been described as a "sort of union of a pagan cathedral city, a university town, and a royal residence." Attalus III. bequeathed his city to the great republic; then, and subsequently under the empire, it was considered one of the finest cities in Asia. Distinguished as it was for its idolatry, its learning, and medical science, nevertheless it was, from a Christian standpoint, one of the worst of the seven cities named. Christianity reverses the judgment of the world, inasmuch as it reveals things, principles, and persons in their true relation to God.

THE SHARP SWORD OF JUDGMENT.

12. "These things says He that has the sharp two-edged sword." The glorious description of Christ, which constitutes the first vision beheld by the Seer (Revelation 1:12-16), is applied in its various parts in the addresses to the churches, or more correctly to their respective angels. The character of Christ to Pergamos is taken from verse 16 of the great introductory vision. There, however, the sword proceeds out of His mouth as denoting the character of judgment, the authority of His Word. Here, it is not said to be out of His mouth, but He has it. In neither passage is the sword seen sheathed, but drawn and ready for instant and thorough work, "sharp and two-edged." The sword is used as a symbol of judgment. It is employed to denote the Lord’s vengeance on the guilty world (Revelation 19:15), as also of thorough and unsparing judgment of evil, not on His people, but of evil in them (Hebrews 4:12). Christ ever holds the sword, and uses it on friends and foes alike. He fights against evil, and by the simple authority of His Word it is exposed and judged. To those, whether in the Church or in the world, who refuse to bow before Him and own His absolute authority, the sword must do its mighty and sure work in the execution of judgment; for, be it solemnly remembered, judgment and the execution of it also, are committed to the Son of Man (John 5:22; John 5:27).

The sword is not to wound or kill the angel of the Church, but to be used against those for whose presence in the assembly the angel was responsible (Revelation 2:16).

Revelation 2:13

SATAN’S THRONE AND DWELLING.

Revelation 2:13. "I know where thou dwellest, where Satan’s throne is." In the Authorised Version the words "thy works and" coming after "I know" are an unwarranted interpolation, believed to be the work of a careless copyist. "Satan’s throne" (not "seat"), as in the Authorised Version and other modern versions, alone suits the demands of the context and of the general truth of the passage. The decay of first love was the first characteristic feature of the Church in its downward career. The second, or Smyrnean condition, was one of open persecution from the heathen imperial power. Probably the most severe but the most useful and sanctifying periods of persecution were those under Decius, A.D. 249, and Diocletian, A.D. 284.(*White, in his excellent and condensed history, "The Eighteen Christian Centuries," gives the ten pagan persecutions as follows: The first under Nero, A.D. 54; the second under Domitian, A.D. 81; the third under Trajan, A.D. 98; the fourth under Adrian, A.D. 117; the fifth under Septimius Severus, A.D. 193; the sixth under Maximin, A.D. 235; the seventh under Decius, A.D. 249; the eighth under Valerian, A.D. 254; the ninth under Aurelian, A.D. 270; the tenth under Diocletian, A.D. 284. It is impossible in all cases to determine the exact year when persecution commenced. The legal enactments against Christianity were suspended or enforced according to the will of the then reigning emperor. The persecuting laws of Domitian were repealed by the gentle Nerva, and those of Diocletian by the first Christian (?) emperor, Constantine.) The effect of both was to separate the false from the true, and to purify the faith of the suffering Church. The cruelty of Satan from without was let loose against it, the heathen authorities being his instruments; but utterly baffled in his efforts to destroy Christianity his next move was to destroy the Church in its true character and testimony, and effect its ruin from within, using religious men and teachers to accomplish his deadly work. It has been said that "Paul feared the clergy, while Ignatius feared the people." Paul’s prophetic forecast (Acts 20:29-30) was amply verified, as the Pergamos and Thyatiran states of the Church fully demonstrate.

Pergamos at the time of the Apocalypse was the capital of the Roman government in Asia. Heathenism reigned supreme. From it as a centre idolatry and persecution spread all over western Asia, the Asia of the Apocalypse; hence the local force of the expressions "Satan’s throne" and where "Satan dwelleth." Satan had his throne and dwelling in Pergamos, and from thence he sought to strangle Christianity in that part of the earth.(*Divine honours were paid to the Roman emperors, and in this impiety Pergamos took the lead in Asia. Says a Roman historian: "The city of Pergamos made a merit of having already built a temple in honour of Augustus," and petitioned Tiberius for the honour of erecting another. It is significant that the last phase of public idolatrous evil is to be the worship of the Beast, or revived power of Rome, in an intense and malignant form.) Surely, however, a larger and more comprehensive use of these expressions must be sought for!

We must keep steadily in view that each of these three first churches describes a special condition of the whole professing Church at successive periods of its history. Thus the Pergamos period brings us up to the era of Constantine, the beginning of the fourth century. The repeated assaults of Satan as a "roaring lion" (1 Peter 5:8) in open persecution for 250 years left the Church spiritually richer if poorer in the eyes of the world. Where Diocletian, the last of the persecuting emperors, failed, Constantine the first Christian emperor succeeded. The seductions of Satan effected the moral ruin of the Church.

After the death of Licinius, the colleague of Constantine the Great, the latter became sole emperor. On his accession to the throne the persecuting edicts of his predecessor were repealed, and liberty granted to the Christians to worship according to their conscience, A.D. 313. But the Christian religion was then simply regarded as one of the many religions of the empire. All were equally tolerated. But as time wore on Constantine got better acquainted with Christianity, and was sagacious enough to discern in it principles of an enduring character, and such as would tend to consolidate his power; his Christian subjects, too, could be relied upon to uphold the imperial dignity, whereas his pagan ones were continually raising insurrections in various parts of the empire.

Accordingly Constantine, A.D. 324, and frequently afterwards, issued edicts against paganism, and sought with might and main to force Christianity on the empire as its one and only religion. Pagans were banished from the court, and Christians advanced to posts of honour. Constantine offered his gold and patronage to the Church, and it eagerly swallowed the bait, sacrificed its conscience and allegiance to its Lord, and the Church and the world, which had hitherto walked apart (John 17:1-26; 2 Corinthians 6:14-16), were soon locked in each other’s arms. Fatal union! From this period we date the unhappy alliance of Church and State, and the rise of Church establishments endowed by the State. Christianity was in many instances forced upon unwilling subjects at the point of the sword. It was either the sword or baptism, although the august ruler himself put off observance of the Christian rite till a few days before his death at Nicomedia. The gorgeous heathen temples and vestments of the priests were consecrated for Christian service. Instead therefore of the plain and unpretending meeting rooms and halls, in which the early Church assembled, grand buildings and ostentatious display became the order of the day. Christianity walked in golden slippers. In order to reconcile the priests and people of the ancient superstitions to the new order of things many of the pagan rites and ceremonies were adopted by the Church. Thus it falsified its character as a witness for holiness and truth. The effects of that unholy alliance remain to this day, and although God has governmentally used it in checking the tide of infidelity, yet it has wrought incalculable mischief to the Church viewed as the body of Christ, and has done much harm in lowering the holy and unworldly character which the Church ought to show in this Christ-rejecting age. The true union of Church and State awaits the revelation of another day (Revelation 21:9; Revelation 22:5). The Church thus at her ease in the presence of the "throne" and "dwelling" of Satan, who is the god of this world, enables us to see the force of the unusually strong expressions in verse 13. Satan has both a "throne" and "dwelling" on earth, and for the Church to sit down thereon or therein is truly awful. There are enumerated twenty-eight items in chapter 18 of the Apocalypse as characteristic of the false Church: the first is "gold," and the last "souls."

This epoch of Church history is one of such importance that we have devoted to its consideration these lengthy remarks.

DWELLERS ON THE EARTH.

13. The Lord was not indifferent. I know "where thou dwellest" has a deeply moral and ominous significatian (compare with Philippians 3:19 and Revelation 3:10; Revelation 6:10; Revelation 11:10; Revelation 13:14; Revelation 14:6; Revelation 17:8). These passages point to a class of persons who are not simply on the earth, but whose sole interests are in it and bounded by it. They refer to a class of persons morally characterised as "dwellers on the earth."(*"The dwellers upon earth are a moral class, the worst in it, seemingly, apostates who have had the offer of the heavenly calling, but have deliberately chosen earth as their portion instead.” C. E. S.)

COMMENDED.

13. "Thou holdest fast My Name, and hast not denied My faith." All that is vital in Christianity had been firmly maintained the Name and faith of Christ. They had been tested and proved under the most appalling circumstances, confiscation of goods, torture, and death. "Swear by the genius of Caesar" they would not. They held fast the Name of Him Who is holy and true. Deny the faith of Christ as Son of God in divine relationship, as Son of Man in Holy humanity towards men, and as Son of David in Judaic rights and glory they would not. They endured as "seeing Him Who is invisible." They shrank not from the fiery trial, and the Lord delights to recount it and commend them for it, even when He has to strongly censure them for dwelling in the high places of the earth where Satan had established his throne and dwelling. It was Satan really who had his throne first at Rome, afterwards at Constantinople, and who employed the Caesars as his instruments and agents; from thence he governed. He dwelt there while also having access to Heaven. His overthrow is determined and the moment fixed (Revelation 12:7-13).

ANTIPAS, THE FAITHFUL.

The orthodoxy of the angel as to vital truth was unquestionable. Pergamos, in the main, had not surrendered one article of fundamental truth, and this especially, "even in the days in which Antipas, My faithful witness (was), who was slain among you." The name of this noble witness for Christ who sealed his testimony with his blood has been handed down to all ages.(*"Andreas speaks of the account of the martyrdom of Antipas existing in his time and his bold expostulations against his accusers. It is said that in the reign of Domitian he was cast into the brazen bull." "The Apocalypse, with Notes and Reflections," p. 30.) But although nothing certain is known of Antipas save the name, there is much wrapped up in that sentence, "My faithful witness, My faithful one" (R.V.). What Christ was to God (Revelation 1:5), that Antipas was to Christ.

Revelation 2:14-15

BALAAMISM AND NICOLAITANISM.

Revelation 2:14-15. "But I have a few things against thee: that thou hast there those who hold the doctrine of Balaam, who taught Balak to cast a snare before the sons of Israel, to eat (of) idol sacrifices and commit fornication. So thou also hast those who hold the doctrines of Nicolaitanes in like manner." "But I have against thee," words of definite complaint to the angel of Ephesus (Revelation 2:4), and to that of Thyatira (Revelation 2:20); in the former, departure from first love; in the latter, corruption of doctrine. Here, however, the plural "things" point to more than one just cause of complaint. Those who held the teaching of Balaam were one class, and those who held the teaching of the Nicolaitanes were another. Both were tolerated in the Pergamos assembly. But what was hated in Ephesus was accepted in Pergamos (Revelation 2:6; Revelation 2:15), Nicolaitanism being sternly rejected by the former, while permitted by the latter.(*There are certain parallel resemblances between the seven parables of Matthew 13:1-58 and the seven churches of Revelation 2:1-29; Revelation 3:1-22, notably between the first and third parable with the first and third Church. The "kingdom" is the subject in Matthew 13:1-58; the "Church" the subject in the Apocalypse 2 and 3.)

Balaam’s heart was not in the magnificent prophecies he was compelled by the Spirit of God to utter (Numbers 23:1-30; Numbers 24:1-25). The honours and gifts of the king of Moab filled his soul’s vision. For money he would curse the people of God. "He loved the wages of unrighteousness" (2 Peter 2:15). Baffled in his attempts to curse those whom God had blessed, the wicked Mesopotamian prophet taught the wicked Moabite king to cast a stumbling-block in the path of Israel. We have no record of this transaction in the Old Testament. The prophet and the king went their respective ways (Numbers 24:25). But the stratagem succeeded. Under the direction of their guilty monarch the women of Moab caused Israel to sin (Numbers 25:1-18; Numbers 26:1-65; Numbers 27:1-23; Numbers 28:1-31; Numbers 29:1-40; Numbers 30:1-16; Numbers 31:1-54). Thus Balaam, even more guilty than the king, was the real instigator under Satan of the fall of Israel, which led to the signal judgment inflicted upon 24,000 of the people (Numbers 25:9).(*In 1 Corinthians 10:8 the number who perished is given at 23,000, but the words "fell in one day" sufficiently account for the apparent discrepancy in the numbers who perished. The full number destroyed would not necessarily be accomplished in one day. Moses states the larger number without reference to the time covered by the execution of the judgment.) Peter, Jude, and John are the only writers of the New Testament who specifically refer to Balaam. The two sins into which Israel was thus led were idolatry and fornication. These very evils were energetically denounced by Paul in a later day (1 Corinthians 10:19-28; and 1 Corinthians 6:15-18). Here the teachers and adherents of these impure practices were sheltered in the very bosom of the Church itself. These sins were the result of Balaam-teaching. For the Christian any object short of God Himself is idolatry (1 John 5:21), and illicit intercourse with the world is fornication (2 Corinthians 6:14-16).*(Israel is charged with adultery in having fellowship with the Gentiles (Jeremiah 3:8), because viewed as married to Jehovah. The Church is charged with fornication in its illicit intercourse with the world (Revelation 2:21), because not yet married to the Lamb.)

Revelation 2:15. "The doctrines of the Nicolaitanes" were not quite the same as those of Balaam, although the result was the same in both cases, namely, the moral ruin of all contaminated by these unholy teachings and practices. Balaam, the false prophet, has his modern representatives in the Church to-day. Men occupy responsible positions in it, who, Balaam-like, cling tenaciously to their emoluments and preferments, while they labour with a zeal worthy of a better cause to overthrow the faith they are paid to defend and uphold. The honesty of these men is on a par with their soul-destroying work. The teachings of Balaam act upon the souls of men; whereas the doctrines of Nicolaitanism are sown in the souls of the people. Between the two the corporate body is well-nigh ruined. From the fourth century till today rapid strides have been made in the wrong direction, so that now there is scarcely a feature of early apostolic Church character left. The angel is not charged with holding these doctrines, but they had not been resisted. Indifference to evil is an insult to God. The moral relaxation of the angel of Pergamos stands out in marked contrast to that of Ephesus. The sin of the Church is toleration of evil and evil men.

Revelation 2:16

REPENTANCE OR JUDGMENT.

Revelation 2:16. "Repent therefore: but if not, I come to thee quickly, and I will make war with them with the sword of My mouth." In the warning to Ephesus "remember" precedes the call to repent. Not one of the assemblies had been so richly blessed, had enjoyed so much of the goodness and grace of God, as the assembly in the capital of western Asia. Paul had laboured in Ephesus for three years. His service and tears had borne abundant fruit, and in his epistle to the saints of that city he had unfolded truths of the most exalted character without one accompanying word of rebuke or censure. Faith in Christ and love to all saints were characteristics of their Church life. How fitting therefore the words of divine admonition, "Remember therefore whence thou art fallen, and repent." But the assembly in Pergamos never had been in the enjoyment of such exalted grace and privilege; hence the omission of the word "remember."

"Repent therefore," omitted in the Authorized Version, is in view of the faithful exposure of grave evils in their midst. Personally the angel of the Church had neither imbibed the teachings nor practiced the deeds reprobated, but, on the other hand, he had not denounced them, nor had he opposed their entrance into the Church which the angel of the Church in Ephesus had energetically done. If no self-judgment followed the call to repent, the Lord threatens speedy judgment: "I come to thee quickly." The imminence of the judgment is expressed in the use of the present tense, as also in the introduction of the word "quickly," wrongly inserted in verse 5, rightly here in verse 16 (see R.V. for both texts). The coming here referred to does not signify the personal return of the Lord, or what is spoken of as the second Advent, but points to an immediate dealing with the assembly by the Lord Who would visit it in judgment. To the angel He says, "I come to thee," but to the still more guilty, "I will make war with them." Thus the Lord distinguishes. There are degrees of sin and, proportionately, of punishment. We, too, should distinguish between leaders and led. In the various forms and phases of discipline enjoined in the New Testament in order to preserve the holiness of God’s House this distinction should be carefully acted upon. "Of some," says the apostle, "have compassion, making a difference; but others save with fear, snatching (them) out of the fire; hating even the garment spotted by the flesh" (Judges 1:22-23). "The sword of My mouth" refers to the judging power of His Word; it pierces.

Revelation 2:17

A CALL TO HEAR.

Revelation 2:17. "He that hath an ear, let him hear what the Spirit says to the churches." In these addresses we listen to the voice of the Holy Spirit. In them He speaks to the churches of Christendom. Had Christendom listened to the voice of the divine Speaker the public ruin of the Church would have been averted. But whilst the Spirit speaks to the churches, it is individuals who are called to hear. The Church throughout is regarded as a body insensible either to the pleadings or warnings of the Spirit; hence the churches are not called upon to hear, but individuals are: "He that has an ear to hear, let him hear." Corporate recovery is hopeless, hence individual responsibility, always of prime importance, is the more earnestly and continuously pressed. This is a cardinal truth in Christianity, on the denial of which the papacy flourishes. The very kernel of the papal system is the stern disallowance of individual thought and of one’s direct relation to God.

SPECIAL AND PERSONAL REWARDS.

17. "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 not one knows but he that receives (it)." The overcoming here, as elsewhere, is an individual matter. If a company of overcomers is to be formed it can only be in the exercise of faith and spiritual energy by each one. The overcoming company, or "cloud of witnesses" of Hebrews 11:1-40, is separately presented. Each witness for God had to fight the foe alone, yet not alone, for the living God was for him and with him.

In our English Bibles the words "to eat" are not found in the Sinaitic and Alexandrine MSS., and are also deleted in the Revised Version, and rejected by Tregelles, Kelly, Darby, and others.

There is peculiar sweetness in these promises, as also in the way of their bestowal. "I give of the hidden manna." The twice repeated "I give" enhances the value of the promised blessings. The manna is termed "angels’ food" (Psalms 78:25) and "the bread of God" (John 6:33). Manna, meaning "What is this?" is the standing expression of Israel’s bewilderment at the manner and abundance of Jehovah’s provision for them in the desert (Exodus 16:15), but certainly it was not "hidden," since it lay on the face of the ground round their camp. For 12,500 mornings Jehovah rained down bread from Heaven for His people on earth. Israel’s God is our God, and He is even more to us than He was to them, owing to our present and living association with Christ in glory. As a memorial of God’s grace to His people a pot full of manna was laid up before the Lord (Exodus 16:33), a "golden pot" we are informed by Paul (Hebrews 9:4). For about 500 years this "hidden manna" told its tale of Christ in humiliation, but to God alone. Hid in the ark, the most sacred of vessels, it was screened from the gaze of the people; probably during the long period of five centuries no human eye beheld it.

Now, says Christ, "I give," not mediately, but personally, "of the hidden manna." It is, of course, a reward in the future when the struggle is over. What a blessing! To learn then from Christ Himself in glory the secrets of His life here, the depths of His humiliation, the moral beauties and perfections of His life hid from the eyes of men. It will then be seen that the path of the overcomer is but a reflex of the life of Jesus here. What communings in the glory between the Victor and His victorious people. Life’s story understood and rehearsed above, but whose life’s history? ours or His? The unwritten records of His life, if penned, would require a larger world than this to contain them (John 21:25). The manna of old was rained from Heaven for the blessing and satisfaction of the people on earth. The hidden manna is to be given to the overcomers in Heaven. The public place of the Church in closest fellowship with the world, in which Satan established his throne and dwelling, had been refused by the overcomers in Pergamos; hence they had to abide in the shade, and suffer as they trod a solitary path in fellowship with Jesus, Who Himself had trod that separate path to Him more rugged and lonely surely than to any before or since.

But not only will He give the hidden manna, but also "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)." What is to be understood by the white stone and secret name written thereon? A "white stone" was largely employed in the social life and judicial customs of the ancients. Days of festivity were noted by a white stone; days of calamity by a black stone. A host’s appreciation of a special guest was indicated by a white stone with a name or message written on it. A white stone meant acquittal; a black stone condemnation in the courts of justice. Here the overcomer is promised a white stone and a new name written thereon, which none knows save the happy recipient. It is the expression of the Lord’s personal delight in each one of the conquering band. It is by no means a public reward. There are common and special blessings now; there will be public and individual joys then. The Lord’s approbation of, and special delight in, each one of the triumphant company will be answer enough to the rejection and scorn heaped upon the faithful witness now. The new name on the stone, alone known to the overcomer, signifies Christ, then known in a special and peculiar way to each one, and that surely is reward beyond all price and beyond all telling. It is a secret communication of love and intelligence between Christ and the overcomer, a joy which none can share, a reserved token of appreciative love. In the glory the hidden manna is the expression of our appreciation of Christ in His humiliation; while the white stone equally sets forth His appreciation in us as overcomers. His and our individual path here are the points respectively set forth in the glory by the symbols of the "manna" and the "stone."

Commentary on Revelation 2:12-17 by E.M. Zerr

Revelation 2:12. The author identifies himself in this place by His possession of the sharp sword with two edges. This refers to the word of God which is described in Hebrews 4:12. The Lord says he hath this sword or that He originated it and has a perfect knowledge of the proper use of it. And to the angel is explained at Revelation 1:20.

Revelation 2:13. I know thy works. (See comments at verse 2.) Know is used in the sense of approval with regard to the works in this verse. Where Satan’s seat is. Pergamos was in one of the worst centers of idolatry, making the temptation all the greater. This church as a whole withstood the influence of heathendom, holding fast to the name of Christ as the true person to worship. Not denied my faith denotes that they maintained the basis of that faith or system of religion which was the Gospel. Not much is said elsewhere about this Antipas further than what is said here. He is referred to as a "martyr" even as it is in our passage. However, the reason for so classifying him is an error, namely, because it is said that he was slain for his faith. He was a martyr before being slain because death is not what makes a man a martyr; it only proves that he was a martyr. That term is from the same Greek word as "witness" and it means the same. It is the word for "witness" in Hebrews 12:1 where we know Paul is speaking about the faithful servants of God enumerated in the preceding chapter. We also know that some of those "witnesses" (martyrs) did not die, for they "wandered in deserts and in mountains." Hence a martyr is one who is true to the testimony of the Lord come what may, whether it be death or loss of goods or banishment like the case of John. Accordingly in the case of Antipas; he went to his death because he had been a true and faithful martyr for Christ.

Revelation 2:14. Thou hast there means the church was holding within its fellowship these characters. hold the doctrine denotes that they believe and retain and endorse it. The doctrine of Balaam is briefly stated in direct connection with this passage. It nertains to the advice that Balaam gave Balac after the four speeches that he (Balaam) made under the control of the Lord. The historical account of it is quoted from Josephus in connection with Numbers 25:1-5 in Volume 1 of Bible Commentary. The persons in the church at Pergamos were endorsing the same practices which were a mixture of idolatry and immorality.

Revelation 2:15. See the comments at Revelation 2:6 on the Nicolaitanes.

Revelation 2:16. Repent. (See comments at Revelation 2:5 on this subject.) Fight against them means a spiritual war since the weapon is the sword of my mouth. It means these guilty members will be exposed and condemned by this sword which is the word of God.

Revelation 2:17. He that hath an ear is commented upon at Revelation 2:7. Him that overcometh signifies one who is faithful to the Lord until death. Eat of the hidden manna. This is a figure of speech formed from the circumstance recorded in Exodus 16:32-34; it is referred to by Paul in Hebrews 4. This manna was in the ark in the Most Holy Place where none were permitted to enter and partake. It is used here to represent the exclusive spiritual blessings that the Lord will bestow only on His faithful servants. A white stone alludes to some practices of old in which a favored contestant was given this kind of stone as a badge of distinction, on much the same principle as a soldier’s decorations. This new name also signifies the special relation between a faithful servant and his Lord. No man knoweth in the sense that no man can realize or appreciate what it means to be thus blessed of the Lord.

Commentary on Revelation 2:12-18 by Burton Coffman

Revelation 2:12

And to the angel of the church in Pergamum write: These things saith he that hath the sharp two-edged sword:

PERGAMUM

Angel of the church ... See references above on this.

The name Pergamum means citadel,^[58] but the word parchment, meaning paper of Pergamum, also derives from it.^[59] When political jealousy interrupted the supply of papyrus from Egypt, Pergamum invented the method of making paper from the skins of animals; and a great library was built there, which was later moved to Alexandria and consolidated with the library there. The founding of the city lay beyond the mists of long pre-Christian history, but coins were minted there as late as 452 B.C., and possibly much earlier. The principal importance of the place dates from the times of Lysimachus (355 to 281 B.C.), after whom Pergamum continued as a kingdom until Attalus III, upon whose death (133 B.C.) the kingdom was bequeathed to Rome. By Christian times, Pergamum had become the chief center of the Roman emperor-worship, no less than three temples being erected there to Roman emperors,^[60] but with many other temples also, to Zeus, Athena, Dionysus, and Asklepios (the serpent-god of healing). Of these, the temple of Zeus (Soter Theos), the "saviour god," had a huge altar 40 feet high carved like a great throne into the face of the mountain dominating the city, perhaps suggesting the words, "where Satan’s throne is" (Revelation 2:13). A school of medicine was there, connected with the worship of Asklepios; and the city was also the principal seat of Roman authority in the area. All of these gave the city something of the character of a great imperial cathedral metropolis. It was the Roman sword which constituted the ultimate authority in the times and place of Pergamum, and thus it was most appropriate for John to speak of Christ to them as, "He that hath the sharp two-edged sword," an authority infinitely greater than that of Rome. The sword, of course, is the word of the Son of God.

The climate of Pergamum, religiously, was especially threatening to Christians. "Pergamum had mingled and synthesized the deities of three races, and of three successive periods of their history."^[61] With these, they had also combined the worship of the Caesars, temples to both Augustus and Tiberius having already been constructed there when Revelation was written. In this atmosphere, there were some Christians, no doubt, who favored the incorporation of Christianity into the religious life of the community without a collision with the pagan world. As Billy Graham stated it, "The message to the church at Pergamum speaks of the danger of theological compromise ... Their sin was tolerating theological error in their midst."^[62]

^[58] F. F. Bruce, op. cit., p. 638.

^[59] Funk and Wagnall’s Standard Dictionary (New York: Funk and Wagnalls Company, 1958), in loco.

^[60] E. J. Banks, op. cit., p. 2322.

^[61] E. M. Blaiklock, op. cit., p. 106.

^[62] Billy Graham, The Seven Churches of Asia in Christianity Today (Dover, New Jersey: Christianity Today, 1978), Vol. XXIII, No. 4, November 17,1978, p. 20.

Revelation 2:13

I know where thou dwellest, even where Satan’s throne is; and thou holdest fast my name, and didst not deny my faith, even in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwelleth.

I know where thou dwellest ... Repeatedly, this affirmation of the omniscience of the Master emphasizes the truth that all things are open and naked to the eyes of the Lord.

Where Satan’s throne is ... See under preceding verse.

Holdest fast my name ... See under Revelation 2:3.

And didst not deny my faith ... The usage of "faith" in this verse is significant, standing, as it so frequently does in the New Testament, for the Christian religion.

Even in the days of Antipas ... who was killed ... Nothing is known of this Christian martyr except what is written here. The inference is that he died for his faith and that the event was known widely in the church.

Where Satan dwelleth ... In all probability, like the expression above, "where Satan’s throne is," this is a reference to the pagan emperor-cult which was centered in Pergamum. "It was a power which was then testing the church and had effected the death of Antipas."^[63]

Caird gives an extensive analysis of the arguments that might have been advanced by the compromise party in Pergamum, to the effect that "All that the emperors really wanted was a gesture of political loyalty,"^[64] that actually the pagan "gods" were really "nothing," and that gestures of honor given them were without meaning, etc.; but Blaiklock explains the adamant refusal of Christians to participate in such things thus:

Allow the pinch of incense before the emperor and the landslide would begin. The guild-feasts would follow, a problem for Christians in Thyatira. Then would come the immoralities of Corinth’s worship of Aphrodite, and the breakdown of Christian morality, the sanctities of Christian marriage, the whole challenging distinctiveness of the Christian faith, the whole purpose of its being.^[65]

^[63] Isbon T. Beckwith, op. cit., p. 458.

^[64] G. B. Caird, op. cit., p. 34.

^[65] E. M. Blaiklock, op. cit., p. 106.

Revelation 2:14

But I have a few things against thee, because thou hast there some that hold the teachings of Balaam, who taught Balak to cast a stumblingblock before the children of Israel, to eat things sacrificed to idols, and to commit fornication. So hast thou also some that hold the teaching of the Nicolaitans in like manner.

The teaching of Balaam ... "Evidently this error of Balaam was the chief principle of the sect of the Nicolaitans."^[66] "The teaching of Balaam is merely John’s opprobrious name for the teaching of the Nicolaitans"^[67] The nature of their teaching is clear enough. They advocated participation in pagan worship, eating things sacrificed to idols, and committing fornication, essential ingredients of all pagan worship. Significantly it is the "works," the behavior of the Nicolaitans, that is condemned in the Ephesian church; but at Pergamum, the practice of immorality has become an established teaching by some who openly advocated it, perhaps on the basis that some kind of compromise with paganism was inevitable. Balaam, repeatedly mentioned by New Testament writers, is usually held up as an example of evil. His error is set forth in Numbers 25 :lff; 31:16. Regarding the Nicolaitans, some have supposedly found a connection between his name and that of Balaam; but Beckwith noted that:

The purely symbolical interpretation of the name based upon a supposed identity of the Greek word [@Nikolaos] with the Hebrew word [Balaam] is not supported by certain etymology and is too artificial.^[68]

See further comment on Nicolaitans under Revelation 2:6.

^[66] Merrill C. Tenney, op. cit., p. 60.

^[67] G. B. Caird, op. cit., p. 39.

^[68] Isbon T. Beckwith, op. cit., p. 400.

Revelation 2:16

Repent therefore; or else I come to thee quickly, and I will make war against them with the sword of my mouth.

The admonition here is that, "The church as a whole must repent of its too tolerant attitude to the errorists."^[69] As Graham noted, "They had taken no corrective action and had applied no discipline."^[70] Such a "broadminded" indifferent attitude toward gross sins would have to be repented of.

I will come unto thee quickly ... "The one thing clear is that, when John speaks of an imminent coming of Christ, he is not necessarily thinking of the Parousia (the Second Advent)."^[71] What is meant is that a divine judgment against them will be speedily enforced. This may be understood in either of two ways, or both: (1) Their effectiveness as a true church would soon disappear unless they repented. (2) A supernatural, divine visitation against them would be executed, as upon Ananias and Sapphira (Acts 5:1-10). Moffatt understood it to be the latter, "some physical malady or mortal sickness."^[72] If Moffatt is correct in this, as would seem to be indicated by the more specific reference to Jezebel (Revelation 2:20-23, below), then the very fact of such judgments, associated with the earliest years of the church, being threatened here would indicate an early date for Revelation.

Make war against them with the sword of my mouth ... This is a symbolical reference to the word of God as the principal weapon employed in the destruction of error.

^[69] James Moffatt, op. cit., p. 357.

^[70] Billy Graham, op. cit., p. 21.

^[71] G. B. Caird, op. cit., p. 41.

^[72] James Moffatt, op. cit., p. 357.

Revelation 2:17

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.

On the first sentence, see under Revelation 2:7, and also regarding "him that overcometh."

I will give of the hidden manna ... The great feasts in the idol-temples were nothing to be compared to the feast of one who eats of "the bread of life" (John 6:35). John remembered the words of Jesus who in that passage identified himself as the true manna that came down from God out of heaven. It is here called "hidden" because it was a secret unknown to the pagan world of the community to which Revelation was written. Finding some reference to the Hebrew myth about a literal pot of manna in this is ridiculous. As Bruce said, "This is another expression meaning eternal life."^[73] Many of the other expressions similarly used, such as the white stone, also have exactly that same meaning.

White stone ... It is not necessary to find the meaning of this in ancient superstitions. Small pebbles (not necessarily white) were used as tickets to public functions, especially feasts; and what is meant is simply that the ones who overcome shall receive, "a ticket of admission to the heavenly banquet, a very permanent ticket to an eternal feast."^[74] The reference to the new name known only to the recipient ... "The idea is conveyed that outside the Christian experience no one can really know what God is, or what he gives. The redeemed and victorious alone understand what it means to belong to God."^[75] Regarding the stone’s being white, Cox said that it was, "not the black stone of their condemnation, but a white stone to their exoneration, admitting them to the secret places of the Most High."^[76]

^[73] F. F. Bruce, op. cit., p. 639.

^[74] G. B. Caird, op. cit., p. 42.

^[75] James Moffatt, op. cit., p. 359.

^[76] Frank L. Cox, According to John (Austin, Texas: Firm Foundation Publishing House, 1948), p. 176.

Commentary on Revelation 2:12-17 by Manly Luscombe

Pergamos (Revelation 2:12-17)

The City--Pergamos was a city high in the mountains. It was located at 1,000 feet elevation. It was another city with a large population, around 200,000 and the world’s second largest library. It had a famous school of medicine. Pergamos was known for ointments, medicines, parchments and pottery. A large temple to Aphrodite, goddess of fertility, was located here. Pergamos was the beginning of emperor worship.

The Church--We have no information about the planting of the church here.

Things Commended--They are living in the seat of Satan’s throne, the origin of emperor worship. Being faithful here was more than just attending church services. They had already suffered the death of Antipas. His death was a great testimony to his faith in Christ. They had not denied the faith, even in the face of such persecution. What would you do? Justify? Cave in to the pressure? Would you stand firm in your faith?

Things Condemned--Heresy had entered the church. The teachings of Baalam were here. (See Numbers 23:1-30; Numbers 24:1-25) Baalam sought to make material gain at the cost of the spiritual and moral life of the people. He led the people to idol worship and fornication. Some were willing to make spiritual compromise in order to obtain personal safety. They would teach evil in order to save their own neck.

Sermon on Revelation 2:12-17

Stand For Truth

Brent Kercheville

Have you seen this new symbol on t-shirts called COEXIST? Each letter in COEXIST is a symbol representing a religion or belief. The C is for Islam with its crescent moon. The O is for peace with the peace symbol that we have seen for decades. The E represents male/female, indicating no difference between males and females with an eye toward acceptance of homosexuality. The X is the star of David which represent Judaism. The I is a lowercase I and the dot of the letter I has a star inside a circle, representing Wican and pagan religions. The S is the yin and yang symbol representing eastern religions like taoism and confucianism. Finally, the T is a cross, representing Christianity. Now, this would be great if all this symbol meant was that we need to quit killing each other and coexist on this planet. However, this is not what this symbol means. The symbol represents tolerance. This tolerance is summed up on a quote on the homepage of the coexist foundation website. “God has given us many faiths but only one world in which to co-exist.” Shockingly, the person who said this is the chief rabbi of the United Hebrew Congregations. A rabbi said that God has given us many faiths. We live in a world that is conditioning our minds to be tolerant. There is no right or wrong. There is no truth or error. Just coexist and believe what you want and it is good enough.

The church at Pergamum was dealing with a similar problem. They were tempted to tolerate teachings that were not true. The city of Pergamum was an important center for pagan and imperial religions in the Roman province of Asia. Pergamum was the center of four pagan cults. The city was a center of learning and education as it had a 200,000 volume library, quite an accomplishment for that time. Pergamum was the first city in the province of Asia to build a temple to a Roman emperor, and it was to Augustus Caesar. The city was considered the capital of the whole area for Caesar worship. They were tempted to coexist with error. Let’s look at what Jesus says to the church in the city of Pergamum in Revelation 2:12-17.

Jesus Knows (Revelation 2:12-13)

Jesus’ self-description is interesting and gives us a clue about what Jesus is going to speak about. Jesus is the one “who has the sharp two-edged sword.” In Revelation 1 we see this sharp two-edged sword coming out of the mouth of Jesus. The image symbolizes the power of the word of God. Christ’s message is like a sword, not a pat on the back. We may not like sermons that cut to our core, but Hebrews 4:12 reminds us that the word of God is a sword that has the purpose of cutting us so that we can be what God calls us to be.

Jesus knows where these Christians live. They live where Satan’s throne is. This is a very severe statement about the wicked condition of this city. You are living where Satan’s throne is established. You live in a place that is the center of worship to pagan gods. You live where people do not care about God and will worship anything and anyone else but God. Even worse, one of God’s people has been killed for their faith. Jesus says that he knows about Antipas who was killed. Can you imagine one of the faithful people of this congregation being killed for his or her stand for Jesus? Without a doubt this would impact these Christians for a long time. This church has much to be commended. Even living in a place that Jesus could call, loch“Satan’s throne,” these Christians remained faithful to the Lord. They did not deny the faith even when a Christian was killed for not denying the faith.

The Problem of Tolerance (Revelation 2:14-15)

However, Jesus says that he has some things against them. The problem is that they are tolerating all of these different teachings within their assembly. There are people who hold to the teachings of Balaam. There are people who hold to the teachings of the Nicolaitans. Jesus tells them that these teachings cannot coexist. There is no room for some to believe what they want to believe and others believe what they want to believe.

What is the teaching of Balaam? It does not seem that the teaching of Balaam was the name of the false teaching. Rather, Jesus is giving this description to this false teaching to show the church that what they are tolerating is false. Balaam is a reference to a prophet of God in the Old Testament. The Israelites were conquering their enemies as they made their way to Canaan. Balak, the king of Moab, hears that the Israelites are coming and wants to stop them. So he pays Balaam money to pronounce curses on the Israelites so that they will not be victorious when they come through Moab. Balaam attempts to prophetically declare these curses three times. But each time blessings come out of Balaam’s mouth rather than curses. Of course this makes the king of Moab irate. Balaam then comes up with another plan to curse the Israelites. Balaam devises a plan to have Moabite women seduce Israelite men into intermarriage. Therefore, the Israelites engaged in sexual adultery and spiritual adultery, as their hearts were taken away from God.

IGNITE: Before we leave this illustration, we must recognize that this is one way we lose our fire for the Lord. We get involved with people who are not passionate for God. We marry people who do not love the Lord. We spend time with friends and companions who are not zealous for Jesus. Being around these people rubs off on us. Just as much as our zeal is kindled when we are around others who are zealous for God, we also lose our zeal when we are with those who do not have a fire. This is the grave danger of our assemblies. If all of us are coming to worship and we are not excited about singing, excited to pray, excited to remember Jesus’ death, excited to hear the word of God, and excited to be together, our lack of enthusiasm will rub off on each other. If you are not engaging your heart and your mind in worship, not only are you dead toward God, but you are spiritually killing everyone in this room and everyone in your family. You are teaching them to be dead toward the Lord. Balaam’s plan worked as they united themselves with foreign women and lost their love for God.

Look at Revelation 2:14 and you can see that what is going on in the Pergamum church is similar to what Balaam had done. There are people who are teaching that it is acceptable to eat meat sacrificed to idols. When we read 1 Corinthians 8-10 we learn that eating food offered to idols was directly condemned. Also, some are teaching that sexual immorality is acceptable. We are reading about a liberal Christianity. These people did not deny Jesus or reject him. The problem was that they did not reject any other teachings either. They tolerated the teachings that others had, even if the teachings were directly in conflict with the word of God.

This is a very large problem in the religious world today and a problem that we must be warned against. We cannot accept all teachings. We cannot accept all beliefs. The word of God is not subjective. Following Jesus is not a matter of personal preference. There are so many churches that are happy to have you sit in their building and will let you believe what you want to believe and let you do what you want to do. You can be a member and full participant in the church all the while teaching and believing things that are directly contrary to the scriptures. The world tells us to be tolerant and coexist. We are told to find the church of your choice that will let you do what you want to do and let you teach and believe what you want. We could have a very large church and need a new building if we simply said what you can teach what you want to teach and believe what you want to believe. The church at Pergamum was compromising the truth of God’s word.

There will always be teachers advocating sinful behaviors. There will always be teachers saying that sex before marriage is fine, living together unmarried is fine, affairs are acceptable, open marriages are great, divorce is fine, remarriage is good, a promiscuous lifestyle is fine, and homosexuality is acceptable. We cannot compromise Christ’s teachings. We cannot belong somewhere because we like the music, like the people, like the worship, or any other selfish reason. We must serve and worship where the truth of God’s word is revered and honored and where God’s word is never compromised. This does not mean that we act ugly or nasty toward people. Rather, in love we stand unwavering for God’s word.

IGNITE: We lose our fire for evangelism when we think that every teaching and every belief is acceptable. If what the rabbi said is true, that God has given us many faiths, then there is no need to evangelize or teach because everyone is included. When we recognize that this teaching is nonsense and contrary to God’s word, then we will be emboldened to tell our friends that they must come to the Lord because what they believe now is leading them to eternal punishment.

Jesus’ Solution (Revelation 2:16)

Jesus commands for the people to repent. If they will not repent, Jesus says he will come to them soon and war against them with the sword of his mouth. Notice the “you” and the “them” in this declaration. Jesus will come to you and war against them. I believe Jesus is warning these Christians to get these who are teaching false things to repent. If you don’t do something I am going to come to you and fight against them. Notice also that Jesus says he will fight with the sword of his mouth. We already pointed out that the two-edged sword that comes out of his mouth is a symbol of the powerful word of God. The image seems to be saying that Christ will use his word against us if we will not use it. His word tells us of a coming judgment if we will not listen to his words. We can either use his words and obey his words or Jesus will use his words against us in judgment. Christ’s truth and message is a sword, not a feather. Christ’s words graciously cuts to purify our lives.

To Those Who Conquer (Revelation 2:17)

Jesus says that those who listen and overcome will receive some precious things. First, they will receive the hidden manna. The hidden manna reminds us of the manna that was hidden in the ark of the covenant. The manna was a reminder of God’s grace and faithfulness as he provided for his people through difficult times. The point is that those who listen and conquer will receive God’s grace and faithfulness as he provides for his people.

The second image is more difficult. To those who listen and overcome they will also receive a white stone with a new name written on the stone that no one knows. The white stone was used often as a picture of an acquittal in a court of law. But having a new name on that white stone causes some difficulty. There are a number of options given by scholars. The one that makes the most sense to me is something similar to a trophy with our name engraved on it. The stone with one’s name on it allowed the victor admission into the victor’s feast. To those who overcome, they will receive the victory trophy with a new name on that trophy that no one knows. The image is that of victory in the face of living where Satan’s throne is established.

Conclusion

We must not be tricked into this tolerant coexistence that says there is no absolute truth. “Teach what you want to teach and believe what you want to believe,” they say. Jesus says that he will come against us if we allow all teachings to have equal footing. The word of God is the truth and is not subject to our opinions. God has clearly revealed his will in this book and we must follow it.

Verses 18-29

Rev 2:18-29

4. LETTER TO THE CHURCH AT THYATIRA

Revelation 2:18-29

18 And to the angel of the church in Thyatira write: These things saith the Son of God, who hath his eyes like a flame of fire, and his feet are like unto burnished brass:--The three cities already mentioned were near the seacoast; Thyatira was some distance inland and about midway between Pergamum and Sardis. Commercially it was noted as the place where dyes were manufactured; in the Bible it is specially known as the home of Lydia whom Paul converted at Philippi. (Acts 16:13-15.) This church is told plainly that the letter came from the Son of God. The expression about eyes like fire and feet like burnished brass refers to the vision John saw as described in 1:14, 15. See the notes on those verses.

19 I know thy works, and thy love and faith and ministry and patience, and that thy last works are more than the first. --Being the Son of God, Jesus had the authority to give commands (Matthew 28:18-20), and the right to demand obedience. Knowing their works, both good and bad, assured them that his commands would be strictly just. The general term "works" probably includes the four items following it--love, faith, ministry, and patience; the first two internal, the last external. Love to both God and man is always manifested by obedience and service; faith means not only that they had maintained their confidence in Jesus, but that they had been faithful in his service. In ministry would include religious as well as moral duties. Patience means that they had borne every trial of their faith with fidelity to Christ and the church. The church at Ephesus had fallen from its first love; the brethren at Thyatira had increased in good deeds--the last works being more than the first. A fine compliment indeed!

20 But I have this against thee, that thou sufferest the woman Jezebel, who calleth herself a prophetess;--To "suffer" the woman Jezebel means that they permitted her teaching without proper condemnation and allowed her to continue in the fellowship of the church. The name "Jezebel" undoubtedly refers to the highly gifted but desperately wicked idolatrous wife of Ahab, king of Israel. Under her influence Ahab was led to allow the introduction of idolatry and to endorse its shameful practices. He also worshiped Baal himself and did more to provoke Jehovah to anger than all the kings before him. (1 Kings 16:29-33.) Interpreters differ regarding the "Jezebel" in our text. Some think she was a real woman whose wicked influence was so similar to the Jezebel of old that she was called by that name rather than her own. Others think the name refers to a faction or party in the church that taught and practiced as did the real Jezebel. Since the church at Pergamum was rebuked because they had a faction that held the doctrines of Balaam (2:14), it seems probable that the church at Thyatira had a faction that was described by the name Jezebel. Besides, in this book a woman represents a church; hence, could appropriately represent a party or faction. Claiming to be a prophetess would mean that the faction claimed to teach according to divine authority.

and she teacheth and seduceth my servants to commit fornication, and to eat things sacrificed to idols.--Whether Jezebel means a real person or represents a faction, the lesson would be the same. In imitation of the ancient Jezebel idolatry and licentiousness were taught. Since this was the teaching of Balaam, and probably the Nicolaitans as well, it may be that the person or persons condemned at Thyatira were some of the same false teachers differently described.

21 And I gave her time that she should repent; and she willeth not to repent of her fornication.--This may mean that warning had been given in some way that time to continue in such teaching would end unless repentance came or that God had allowed her sufficient time to repent if she would. But since she did not will to repent, then the punishment had to fall upon her.

22 Behold, I cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of her works.--This verse indicates that Jezebel was herself guilty of fornication whether it was natural or spiritual. If the name represents an element or faction in the church, it must be understood spiritually as referring to idolatry as was true of Israel anciently. (Jeremiah 3:9.) The word "behold" means that all the churches were to know of her punishment just as they knew of her sins. Verse 23 shows that such punishment would clearly prove that God is able to know human hearts and justly reward for all deeds. Casting "into a bed" means affliction or punishment; no other meaning will do for the expression here. Those led into such sinful practices will have to suffer tribulation and punishment along with their false teachers. These disastrous results can be avoided only by timely repentance.

23 And I will kill her children with death; and all the churches shall know that I am he that searcheth the reins and hearts: and I will give unto each one of you according to your works.--"Children" here mean those influenced to practice her false doctrines--her adherents. (Compare John 8:44; Isaiah 57:3.) By accepting and practicing her teaching they became participants with her as expressed in verse 22. To kill "with death" means thoroughly destroy, as with some kind of pestilence. Such drastic measures serve to make others fear. The design in this case was to demonstrate the infinite knowledge of God as a means ofrestraining evil. Reins and heart both refer to the inmost part of man’s mind, and indicate that nothing, good or bad, can be hidden from God. Rewarding each according to his works is the common teaching of the whole Bible, and entirely just. (Matthew 16:27; 2 Corinthians 5:10; Revelation 20:13.) This is another reason why sinners should repent.

24 But to you I say, to the rest that are in Thyatira, as many as have not this teaching, who know not the deep things of Satan, as they are wont to say; I cast upon you none other burden.--Those here addressed as the "rest that are in Thyatira" mean those who had not accepted the doctrines and practices of the heretical party. They are described as those who "have not this teaching." This is very strong evidence that Jezebel was not some wicked woman, but rather some corrupt faction. Those commended here did not know or understand the deep or hidden schemes in Satan’s wicked designs because they had not been led to participate in them. The expression, "as they are wont to say," may mean that those who opposed the false teaching were in the habit of referring to it as the "deep things of Satan." The false teachers themselves would hardly say that of their own teaching. In Smyrna there was a "synagogue of Satan" (verse 9); in Pergamum Satan’s dwelling place (verse 13); here the depths of Satan. All this means that the wickedness in all places may be in some sense attributed to Satan. Jesus promised to put upon them no other burden than such as would naturally result from their allowing such wicked teachers to remain in fellowship, or would come from their efforts in trying to rid the congregations of the pernicious influences of erroneous teachings.

25 Nevertheless that which ye have, hold fast till I come.--They had received the gospel and manifested love, faith, service, and patience. All this they should diligently hold; their refusing to participate in the wicked schemes of Satan should continue. "Till" he came did not mean that they were to live till Jesus comes personally, for centuries have passed and he has not yet come. They were to remain faithful until death (Matthew 24:13), which, so far as they were concerned, would be the same as if he had come in their lifetime.

26 And he that overcometh, and he that keepeth my works unto the end, to him will I give authority over the nations :--Here, as in the preceding letters, the reward is promised on condition that they overcome. The one overcoming is explained by the expression, "he that keepeth my works unto the end"; or, the one faithful until his death. For this faithfulness they were to have "authority over the nations." How this is to he exercised is explained in the following expressions.

27 and he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers; as I also have received of my Father:--Jesus rules in the absolute sense, being the author of the law; his apostles rule as ambassadors through whom the law has been delivered (2 Corinthians 5:18-20); and all faithful Christians rule in a secondary sense by being an example of the application of his law. (Romans 5:17.) By such faithfulness Christians condemn the world as did Noah in building the ark (Hebrews 11:7); or like Abel, who though dead, "yet speaketh" (Hebrews 11:4). Only in this sense may faithful Christians be said to rule over the nations. This verse with slight variation is a quotation from Psalms 2:9. Notice that Verses 6-8 show clearly that the Psalmist refers to Christ and his rule (after his resurrection) at God’s right hand. (Acts 13:33; Hebrews 1:5.) Since Christians rule in a secondary sense under Christ, they rule during the same period he does--throughout the Christian dispensation. The expression "as I also have received of my Father" means that they received their authority to rule from Christ just as lie received his from the Father. Luke 22:29 proves the former; Psalms 2:6 proves the latter. With a "rod of iron" indicates a firm, sure, and unbending rule. The Greek word for rule means to "shepherd." Through his words and the examples of those who overcome Jesus will lead the righteous; his law against the wicked will be as inflexible as a rod of iron. It will have its effect with the same certainty that a rod of iron will break a potter’s vessel.

28 and I will give him the morning star.--Christ is himself called the "morning star" in 22:16. He probably means that he will give himself to those who overcome; that is, to be in fellowship with him in his ruling. The expression is a further development of the thought in the two preceding verses.

29 He that hath an ear, let him hear what the Spirit saith to the churches.--See notes on verse 7.

Commentary on Revelation 2:18-29 by Foy E. Wallace

The letter to the church at Thyatira.—Revelation 2:18-29.

1. “These things saith the Son of God, who hath his eyes like unto a flame of fire"—Revelation 2:18.

The reader is requested to turn back to the notes on chapter one for the incisiveness of this description.

2. “Thou sufferest that woman Jezebel, which calleth herself a prophetess”—Revelation 2:20.

The name Jezebel is the symbol of the powerful heathen influences and applied to the same defections designated by the doctrine of Balaam and the doctrine of the Nicolaitanes. The expression that woman Jezebel was a gradation of the same evil Jewish parties in the Pergamos and the Thyatira churches. She was representative of a pseudo-prophetess in the person of a female Judaizer, a sort of the Lady Macbeth, of the Shakespearean play; a representation of an added source of opposition and seduction to the already existing Balaams and Nicolaitanes.

3. “I will cast her into a bed . . . and I will kill her children” –Revelation 2:21-23.

The Lord had given this leader of degenerates in the Thyatira church “a place to repent,” that is, a respite, or period of probation, as he had done for the antediluvians in the days of Noah--but instead of accepting this suspension of sentence and repenting, they proceeded in their degeneracy from bad to worse, and the Lord said: “I will cast her into a bed,” that is, of pain, instead of the sensuality which represented spiritual fornication in the corruptions of doctrine and practice. This symbolic Jezebel would be cast into a bed of retribution for her sins, referring to the judgment that would be brought upon the followers of these apostate teachers in the churches. And the Lord added: “I will kill her children”--that is, by exterminating the seeds of wickedness and false doctrine, thus preventing its offspring.

4. “The rest in Thyatira, as many as have not this doctrine”—Revelation 2:24.

This word of approval was directed to those in Pergamos who had not accepted the philosophy and practices of the libertine degenerates, who had not corrupted their minds with the depths of their degenerates and depraved philosophy--he would not lay upon them further duties than they were faithfully performing, nor burden them with the condemnations of the evil things in which they had not participated.

It seems evident that the depths of the degenerate philosophies of paganism which endangered these churches, and apparently taking root in them, were symbolized in the condemnations of the Balaams, the Nicolaitanes and the Jezebels within their midst.

5. “But that which ye have already hold fast till I come” –Revelation 2:25.

The mention of the “rest” in Pergamos referred to those of their number who were holding to the truth against the Jezebel pagan philosophies and Nicolaitane doctrines, and they were exhorted to hold fast to these truths until the rendering of the judgment against the evil elements in the church, and the execution of the judgments pronounced, in the events that were to follow. The statement “till I come” has no reference to the second advent of Christ. Jesus did not deceive the church at Thyatira into believing that his Second Advent and the Judgment Day would occur during their life time. The admonition referred to his coming in the events of judgment against the Jezebel paramours there. Again, it is solid proof that the things mentioned had fulfillment in the period of their own lives, the time to which the apocalypse belonged.

6. “To him that overcometh . . . will I give power over the nations, and he shall rule them with a rod of iron”—Revelation 2:26-27.

This is not a future millennium text. It is plainly the imagery of the irresistible force of the gospel. It compares with Jeremiah 1:10; Isaiah 11:9; Psalms 2:9; Psalms 110:2, and 1 Corinthians 6:2. The figure of the rod is used to denote the chastening of the truth, and for the power and authority of Jesus Christ transferred in a figure to his followers who proclaim it. It is used to denote the power of the gospel published in the new dispensation, as previewed in the prophetic psalms-- Psalms 2:9; Psalms 110:2. It is used for censure and discipline in 1 Corinthians 4:21. In Revelation 2:26 it refers to the impact of the gospel on the pagan world through the victory of the church emerging from persecution.

7. “And I will give him the morning star.”—Revelation 2:28.

Revelation 22:16 identifies Christ as the Morning Star. The redeemed also get Christ. The morning star is the object in the sky that is seen just before the dawn. Christ leads the lighting of the spiritual world with his truth. (2 Peter 1:19)

8. “He that hath an ear, let him hear”—Revelation 2:29.

John closes the statement to the church in Thyatira the same way he closes all the other letters. It means pay attention to what has been written because it comes from God through Christ and the Holy Spirit.

Commentary on Revelation 2:18-29 by Walter Scott

Revelation 2:18

THE SPIRIT’S ADDRESS TO THYATIRA

(Revelation 2:18-29).

DISTINCTIVE FEATURES.

Revelation 2:18. "To the angel of the Church in Thyatira write: These things says the Son of God, He that hath His eyes as a flame of fire, and His feet are like fine brass." This is the only Church of the seven in which a woman’s name is mentioned. Jezebel, the wicked consort of the apostate king of Israel, who was but a tool in her hands, the upholder and patroness of the worst forms of idolatry, a murderess, yet withal a clever and determined woman, is the prominent person named in the address to the angel. We cannot regard it as a mere coincidence that the earlier mention of Thyatira is in connection with a woman (Acts 16:1-40), but a very different character to the one named here. There are striking points both of contrast and resemblance between Lydia, the active, generous, decided Christian, and her relation to Paul (Acts 16:1-40), and Jezebel, the zealous and equally large-hearted pagan, and her relation to Elijah (1 Kings 18:1-46; 1 Kings 19:1-21).

This fourth epistle is the longest of the seven, and marks the commencement of the second group in which the history of each Church runs on till the second Coming of the Lord. The first direct reference in these epistles to the second Advent is found here (vv. 25-28).

The hopeless, helpless, corrupt condition of the Church, a condition out of which it cannot emerge, and one incapable of improvement, is another noted feature, distinguishing it thus from the three previous churches. Here, then, is an active propagation of evil and corrupting teaching from within. Pergamos tolerated certain grave evils; but Thyatira suffers them to be taught, and herself becomes the mother of similar evil systems, "her children." What a truly remarkable feature of this Church!

Another noticeable characteristic is that a remnant is now formally recognized and separately addressed (Revelation 2:24), thus clearly distinguishing the Church or mass from the remnant or faithful company.

Further, the call to hear which in Ephesus, Smyrna, and Pergamos precedes the promises to the overcomer, in Thyatira and succeeding churches is found after the promises, closing up in each case the respective address. In the first three epistles the Church stands related to the call to hear, whereas in the last four the overcomers are in relation to the words, "He that hath an ear, let him hear."

Another striking feature in the address to this Church is that for the first and only time, in the course of these epistles, the name of the divine Speaker is introduced — the Son of God; this title of personal and divine relationship is not used in any other part of the Apocalypse.

THE DIVINE SPEAKER.

18. "These things says the Son of God." The humanity of the Lord and His relation to the race are conveyed in the title "Son of Man." The Deity of the Lord and His relation to God are intimated in the title "Son of God." His glory and relation to the churches as beheld by John was as "Son of Man" (Revelation 1:13). Why, then, is this divine title "Son of God" introduced, and only here? The answer is at hand. Thyatira historically covers the Dark or Middle Ages, and pictures in brief terms and symbols the popish system, the worst bearing the Christian name that has ever disgraced the earth. In popery every true thought of the Church is lost. True, she boasts loudly of unity, but it is a unity enforced when and where she can by the potent arguments of the faggot, the fire, and the dungeon, as unlike divine unity effected by the Holy Ghost (1 Corinthians 12:13) as light is to darkness. Popery shuts out Christ completely as Head of His Body, the Church, and as Administrator of the House of God. Hence the introduction of this title in the opening words of the address. Not Peter, but Christ, the Son of the living God, is the Church’s foundation (Matthew 16:16-18). Peter, too, is made the administrator of the Church instead of Christ. But the Lord never gives up His rights, and just when and where it were most needful to insist on His divine prerogative as Son of God it is done. If the Church has been drifting from bad to worse, so much the more need to insist on the divine glory and relationship of our Lord. If that goes, then truly all is lost. The title "Son of God" is in no wise a dispensational one; a title, moreover, which was given to Him on His entrance into this world as Man (Psalms 2:1-12; Acts 13:33, omit the word "again").

HIS EYES AND FEET.

18. "He that hath His eyes as a flame of fire and His feet like fine brass." This is part of the detailed description of the glorified Son of Man previously beheld (Revelation 1:14-15). Here, however, these two attributes of stern sovereignty are exercised by the Son of God. It is well to remember that He to Whom all judgment is committed, and Who will infallibly execute His own judgment, is not only Man (John 5:22; John 5:27), but He is God as well. He who wields the sceptre is divine as well as human. His eyes as "a flame of fire" refer to His moral intolerance of evil. He will search out sin and discover it however hidden. Who or what can escape those eyes as a flame of fire? "His feet as fine brass." What His eyes discover, that His feet shall tread upon. Unbending judicial action, inflexible justice, is symbolized by the "feet like fine brass." Every systematized form of evil bearing the Christian name (Revelation 2:23) must be destroyed. The mountains of Edom in the last days afford an awful example of divine vengeance and of the application of the striking symbol here employed (Isaiah 63:1-6). When the Lord comes in Person to make good His sovereign right over the whole scene under Heaven His feet are likened to "pillars of fire" (Revelation 10:1-2), a slight change in the wording of the imagery, implying the immovable, steadfast purpose and act of the Lord in the stern assertion of His universal rights. "Fire" is the expressive symbol of judgment, whether upon Christ, the sacrifice (Lev. l), or upon the wicked (Mark 9:43; Luke 16:24; 2 Thessalonians 1:8).

Revelation 2:19

A WARM COMMENDATION.

Revelation 2:19. "I know thy works, and love, and faith, and service, and thine endurance, and thy last works (to be) more than the first." Words of strong and stern rebuke are preceded by the warmest commendation accorded to any of the assemblies. "I know thy works" occurs in each address in our English Bibles. But in the Revised and critical editions of the Holy Scriptures the words are omitted in the epistles to Smyrna and Pergamos. The state of these assemblies precluded the idea of "works," the former being characterized by suffering, the latter by fidelity. The generic term "works" occurs twice in course of this commendation. The angel at Ephesus had declined in love, whereas the angel at Thyatira had increased in works. The darker the night the more devoted and zealous were the godly company; their "last works more than the first," more numerous, more pure, and more elevated in character as the fruit of faith. But this Church is also commended for its love,(*Our translators here, and notably in 1 Corinthians 13:1-13, have followed Wycliffe, A.D. 1380, in rendering the Greek word agapa by "charity," instead of love, its only equivalent. In this he followed the Vulgate or Latin version of the Scriptures. The illustrious English Reformer, "The Morning Star of the Reformation," was not acquainted with the original tongues in which the Scriptures were written, but was an accomplished Latin scholar. Tyndale, who had carefully studied the Greek Testament of the learned Erasmus, published in A.D. 1516, gave to the English-speaking people the first printed New Testament in their own tongue. This was in A.D. 1526, nearly 150 years after Wycliffe’s edition of the Scriptures. Tyndale rejected "charity" and rightly translated love. Cranmer followed suit. In Wycliffe’s time and for long afterwards, the words charity and alms exactly represented our modern English words love and charity. The word alms is falling into disuse, charity being regarded as its equivalent.) faith, service, and endurance, four practical features of Christian life. Love, the first (Galatians 5:22) and greatest of the Christian graces (1 Corinthians 13:13), heads the list. Thyatira, too, alone amongst the seven is commended for its "love" and "service." This latter would, we judge, embrace ministry in its widest sense both of a spiritual and temporal character.

Revelation 2:20

A GRAVE INDICTMENT.

Revelation 2:20. "But I have against thee that thou permittest the woman Jezebel, she who calls herself prophetess, and she teaches and leads astray My servants to commit fornication and eat of idol sacrifices." The Authorised Version reads, "I have a few things against thee," but in the Revised Version and others we read, "I have against thee." The Lord had a grave indictment against the angel. The Church in its representatives was permitting an evil in its midst of a more serious character than any that had yet appeared. In other words the papacy is in the forefront of this address. The supremacy of the Roman See is simply the development in full of the dispute amongst the disciples "who was the greatest" (Mark 9:33-34, R.V.).(*The historical development of the papacy from the fourth century, when the claim of supremacy was first advanced, to the eighth, when universal sovereignty, spiritual and temporal, was demanded, is ably traced in "The Rise of the Papal Power." by Hussey.) That the general state of the Church in the Middle Ages is represented by Thyatira seems self-evident.

HISTORICAL ORDER OF THE CHURCHES.

In the successional order of the churches attention is drawn to certain broadly marked features and distinctive epochs which lie open to every student of ecclesiastical history. The historian may furnish details, sometimes interesting, more often dreary, but the principles and broad characteristics of Church history, of which details are but the outcome and development, are plainly written down in chapters two and three of the Apocalypse. Decay of first love closed up the first century, of which Ephesus was the representative. Then persecution raged with greater or less intensity at intermittent periods for more than two centuries, of which Smyrna was the sorrowful witness. Next, and in historical order, we are brought to the era of Constantine, when the emperor ruined the Church with his gold and honours. This sad event is of fourth century notoriety, and was exhibited in Pergamos. Succeeding history shows the development of the papal system from the first claim of authority and supremacy in the council of Sardica, A.D. 347, till the seventh century, when its arrogant, pretentious claims clashed with the titles, honours, and worship due exclusively to our Lord and Saviour Jesus Christ. Then from the eighth century till the dawn of the Reformation the universal claim of the papacy over the kingdoms of the earth, and the souls and bodies of men, yea, as possessing even the keys of Paradise itself, was carried out as far as possible by force and fraud. The claim of universal sovereignty has never been withdrawn, and awaits another day for its enforcement. This, then, is the awful picture presented in Thyatira. The Reformation of the sixteenth century broke the yoke of the papacy and secured a measure of freedom for Europe. Luther with an open Bible was more than a match for the Pope, aided and abetted by the most potent monarch of his time. The blow then dealt at the papacy was not a deadly one, it is slowly but surely recovering from it. The Reformation and Protestantism are before us as prominent features in the epistle to Sardis. But another Reformation was needed, one of vital and practical Christianity. This was effected in the energy of the Spirit of God at the commencement of last century. Finally, the state neither hot nor cold; Christless, yet boasting of its wealth and supremacy; self-satisfied, too, is the main characteristic of the Church to-day. The cross outside and inside her buildings, with Christ outside at the door knocking for individuals to open is Laodicea. The Church refuses to hear His voice or own His authority.

JEZEBEL, OR THE PAPACY.

Jezebel was a woman, a queen, an idolater, a persecutor, and the virtual ruler and director of the government of Israel. Ahab was but a puppet in her hands (1 Kings 18:1-46; 1 Kings 19:1-21; 1 Kings 20:1-43; 1 Kings 21:1-29). All this and more is the Jezebel of the Apocalypse. Combining in herself these and other features of the popish system (Revelation 17:1-18; Revelation 18:1-24), she arrogantly assumes the title "prophetess." She professes to teach with authority. Combined with teaching she can employ all the arts and seductions of minds specially trained to effect her fell purpose.(*The Jesuit is the real power behind the Pope. The ruling principle of the Jesuit lies in this, that the end justifies the means. Morality, honour, principle are sacrificed in order to effect this end. "The Jesuits spend the night in hatching plots, and the day in running about to execute them." — Wyllie.) "Hear Mother Church" is the cry of every Romanist. "The Church cannot err in faith and morals," and it must be understood that by "the Church" is meant the papacy pure and simple. Her teachings and seductions, however contrary to Scripture and repellent to human understanding, must be accepted as authoritative and infallible. This is a dogma with Rome. She cannot err, therefore she cannot progress. It is thus that Rome and ignorance, Rome and superstition, Rome and no mind must necessarily, as history abundantly testifies, go together. Rome dreads the light and fears the Bible. "The Church teaches," says the Romanist. "The Church’s mission is to evangelise," says the Protestant. Both are wrong. Teaching and preaching are not gifts conferred upon the Church, nor is it responsible to do either. The Church is taught, but does not teach. Both teaching and preaching are the exercise of gift by individual servants of the Lord (Ephesians 4:8-12).

She leads "astray My servants." This the Jezebel of modern days has done. She has turned the great mass of professing Christians (here designated "My servants," as bearing that name and character) from Christ to Mary; from Christ the one Mediator and Intercessor (1 Timothy 2:5; Romans 8:34) to the dead; from Christ to the Pope; from the one offering of eternal value to the sacrifice of the mass; from the Word of God and its certainty to the traditions of men which all are uncertain; and, in general, from Christianity to christianised paganism. Is not the indictment a grave and true one?

Where does this wide departure from truth lead to? What is the natural result to those led astray? The end of popish error, of intrigue, of blasphemous teachings, of wicked practices, and undying hatred to all outside her communion is to get her adherents and dupes "to commit fornication and eat of idol sacrifices"--FORNICATION and IDOLATRY. These were the two great Pergamos errors, only here seen in a more settled and intensified form. It will also be noticed that in Pergamos the evils are stated in inverse order, idolatry and fornication (Revelation 2:14). These two satanic evils were taught and practised in the Church itself. There may have been in the Thyatiran assembly an actual counterpart to the impious Jezebel of old, who led in these very evils unchecked by the angel. But these heinous sins must be understood in a broad and comprehensive sense, and in keeping with the thought repeatedly pressed in this Exposition, viz., descriptive of the general condition of the Church as a whole at a given time. Those terrible evils were the characteristics of the medieval Church.

Fornication, employed as a symbol here and elsewhere, signifies for those professing the Name of the Lord, illicit intercourse with the world. What was commenced by Constantine was consummated in the papacy.(*The term "Popery" and "Papacy" are not equivalent terms. The former is the embodiment of doctrine and religious rite and ceremony; the latter signifies the whole system, sacred and secular, from its root to its utmost branch.) The assumption of combined temporal and spiritual power, both universal in their range, was the masterpiece of the papacy. Kingdoms were bestowed, crowns given, and principalities conferred according to the will of one styling himself "The vicar of Jesus Christ, the successor of Peter, the anointed of the Lord, the God of Pharaoh, short of God, beyond man, less than God, greater than man, who judges all men, and is judged by no man."(*Innocent III., who ascended the pontifical chair in the early part of the twelfth century. A cruel and relentless persecutor). The unholy union of the Church with the world was as a system perfected in the papacy. It is spiritual fornication.

Participation in idol worship next follows, and is necessarily coupled with the former evil. Idolatry in the Church seems paradoxical, nevertheless it is true. We deliberately assert that the Romish Church and the Greek Church are systems of baptised paganism, and to some extent the Anglican Church is involved in the charge. Most of their doctrines, holy days, rites, ceremonies, vestments, titles, are heathen in their origin. The pagans refused to adopt Christian worship and doctrine, and so the Church, more evil, adopted pagan customs, giving them Christian names.(*All this is fully inquired into and proved beyond doubt in that remarkable book, "The Two Babylons," by Hyslop. See also "The Mystic Cities of Scripture," "Zion and Babylon," and "Mosheim’s Ecclesiastical History," Vols. 1 and 2, English edition of 1845.) If the simple Church polity of the New Testament is compared with the unspiritual, mechanical worship and order in the Roman, Eastern, and Anglican churches, the reader may be surprised to learn that there is scarcely one point of agreement. But are the orthodox churches free from the taint of idolatry? Have they not more or less borrowed from Rome? Protestantism is not necessarily Christianity. The severance from the papacy by the churches of the Reformation was not as complete as it ought to have been. Numerous Romish practices and doctrines of pagan origin are yet retained in the Reformed churches. All mere forms of worship and doctrinal creeds not of direct Scripture authority draw the heart and eye from Christ; other objects are substituted, and that is idolatry.

Revelation 2:21

TIME FOR REPENTANCE.

Revelation 2:21. "And I gave her time that she should repent, and she will not repent of her fornication." Rome yet exists. In principle she is unchanged. She is slowly but surely recovering her strength and somewhat of her ancient prestige. Jezebel, i.e., the papacy, reigned as queen for more than a thousand years, but repented not. Yet another period of grace from the Reformation till now ( 300 years) and the papacy is unchanged and wicked as ever, persecuting as ever, filthy as ever, idolatrous as ever. The Lord "gave her time to repent," but there has been no repentance. The Jezebel of the last 1300 years and more is the Apocalyptic Babylon of prophecy. Read her character and doings in Revelation 17:1-18; Revelation 18:1-24, and you will see that instead of repentance her character is blacker and her deeds are darker than in the past. How good the Lord is to grant such abundant mercy, such lengthened delay to induce repentance, though they be unavailing! The divine verdict is recorded, "She will not repent of her fornication." It is not she cannot repent, but she will not. Popery is utterly corrupt. Her character is fixed, so too is her doom.

Revelation 2:22

JEZEBEL, HER ADHERENTS AND CHILDREN.

Revelation 2:22. "Behold, I cast her into a bed, and those that commit adultery with her into great tribulation, unless they repent of her works, and her children will I kill with death." Here are three parties threatened with judgment: (1) Jezebel; (2) those having intercourse with her; (3) her children. We have been already told that Jezebel will not repent, so her judgment is certain; those, too, who traffic with her are threatened unless they repent of "her works." Her children, persons and systems, who are born of Rome, who have imbibed her principles and teachings, are unconditionally threatened with death.

"Behold, I cast her into a bed." The word "bed" is evidently used in sharp contrast to the bed of the harlot with its illicit pleasure. It will be a bed of affliction. "Those that commit adultery with her." This is the first and only instance of the word "adultery" in the Apocalypse. Those who have tampered with the evil, who have defiled themselves by association with Jezebel, are the class here referred to an increasing company in our times, a company born of the false spirit of toleration and of indifference to evil. Her children killed "with death" is a singular expression, and seems to denote the intensity of the Lord’s judgment. This finds its answer in Revelation 17:1-18; Revelation 18:1-24 of the Apocalypse. Such is the character and doom of the papacy, and of all directly and remotely connected with it. There are varying degrees of guilt, but the main point to seize upon is that God judges evil according to the measure of each one’s responsible connection with it.

Revelation 2:23

A LESSON AND A PROMISE.

Revelation 2:23. "And all the churches shall know that I am He that searches (the) reins and (the) hearts: and I will give to you each according to your works." The practical effect of the Lord’s exposure of evil in Christendom and of its judgment is that the churches shall know that Christ searches the reins and hearts. Hidden evil is brought to light, and Christ is owned as the divine Searcher of the secret thoughts and hidden deeds of men. This was the sole prerogative of Jehovah in Old Testament times (Jeremiah 17:10), and the churches are to learn the lesson, or rather know that Christ, with whom they have to do, exercises this solemn function. Omniscience belongs to Him.

But while systems, professedly good or bad, shall be judged, there is also an individual judgment of each one’s works. Neither the believer’s person nor his sins shall come into judgment (John 5:24; Hebrews 10:17), but the works of each one shall be examined in light of that day, and blame or praise awarded by the Lord accordingly. The Lord shall pass righteous judgment on the works of each one bearing His Name. How needful to know this in view of the general toleration of evil and laxity of morals now so prevalent.

Revelation 2:24-25

THE REST OR UNDEFILED.

Revelation 2:24-25. "But to you I say, the rest (who) are in Thyatira, as many as have not this doctrine, who have not known the depths of Satan, as they say, I do not cast upon you any other burden: but what ye have hold fast till I come." The medieval Church was not wholly corrupt. The Albigenses and Waldenses in the thirteenth century stood aloof from the "mother of harlots." They with others constituted a noble band of witnesses against the corruptions of Rome. They were sound in the faith. Theirs, too, was no mere negative testimony. They boldly denounced the errors and heresies of the papal system. They were, as a rule, simple, unlettered peasants and hardy mountaineers, ignorant of the depths of evil, here termed in common parlance "the depths of Satan." The Lord would not add to their burdens; no fresh development of truth is taught them. What they had they were not to surrender, but "hold fast." There was no expectation held out of a reform, nor even an amelioration of the existing state of things. There could be no restoration of the Church; hence the eyes and hearts of the "rest," or remnant, are directed not backward but onward, "till I come." The Coming of the Lord is the goal of hope. A return to the pristine condition of the Church is deemed impossible. What then is the resource of the faithful? How long is their suffering, witnessing character to be maintained? "Till I come." That is the promised moment of deliverance.

Revelation 2:26-27

FAITHFULNESS REWARDED.

Revelation 2:26-27. "And he that overcomes, and he that keeps unto the end My works, to him will I give authority over the nations, and he shall shepherd them with an iron rod; as vessels of pottery are they broken in pieces, as I also have received from My Father." It is not enough to deny Jezebel, her doctrines and works, but "he that keeps unto the end My works" is crowned. The chaplet of victory is placed on the brow of the one who perseveres in the path of faithfulness to the end. Death or the Coming of the Lord is that end. "My works" are evidently in contrast to the works of Jezebel (Revelation 2:23). "Her works" were unholy. "His works" are holy.

The large, grand, and public character of the promise exceeds anything we have yet had, namely, "authority over the nations." This very thing has ever been the goal of papal ambition. Metaphorically and literally the Pope has placed his foot on the neck of kings, and in the coming brief day of satanic rule (Revelation 12:1-17; Revelation 13:1-18; Revelation 14:1-20; Revelation 15:1-8; Revelation 16:1-21; Revelation 17:1-18; Revelation 18:1-24; Revelation 19:1-21) the woman will ride the beast and command for a season the forces and authority of the revived western power with a completeness and breadth of authority never before witnessed. But the authority is usurped, the reign brief, and the instruments of her tyranny become the agents of her destruction (Revelation 17:16-17).

The authority of the saints over the nations is coextensive with that exercised by Christ, and for the lengthened period of 1000 years. The overcomer shall rule, or shepherd, the angry and rebellious nations with an iron rod. Their will shall be broken, their pride humbled, their glory laid in the dust like the crumbling to pieces of brittle vessels.

Revelation 2:27. "As I also have received from My Father," It is deeply interesting to notice that the grant of authority over the nations is made over to Christ alone (Psalms 2:1-12), but the same unlimited authority and dominion is assured to the conqueror who presses on till the end. The public place and portion of the Son are to be shared with the overcomers. The very words in which the Father gives the nations, the heathen, and the earth to its utmost limits to His Son are used by the Lord to endow His overcoming people with their public portion (compare v. 27 with Psalms 2:9).

Revelation 2:28

Revelation 2:28. "And I will give to him the morning star." We have had association with Christ in His kingdom and glory, but now another and even richer promise is addressed to the overcomer: "I will give to him the morning star," a personal interest in Christ Himself. In His character as "Sun of Righteousness" to Israel He heals His people and brings in blessing, but in His character as the "Bright and Morning Star" He appears before the sun rises to His own alone. The former in connection with the Church (Revelation 22:16); the latter in connection with Israel (Malachi 4:2). The Lord then is coming to bring in a day of gladness for Israel and the world. The Sun will scatter the clouds and earth will rejoice, but the first faint streak of light which shall pierce through the gloom and darkness which have wrapped themselves round this dreary scene will be seen and rejoiced in by each overcomer, and then in company with Him we make our triumphal entry into the wide domain of His and our inheritance (compare Revelation 2:28; Revelation 22:16, with Malachi 4:2).

Revelation 2:29

THE CALL TO HEAR.

Revelation 2:29. "He that has an ear, let him hear what the Spirit says to the churches." In this epistle the Spirit has been speaking in solemn tones. The character and doom of the papacy have been sketched by a divine pen. The Spirit has been speaking to the churches. The call to hear in the preceding epistle is placed before the address to the overcomer. Here, and subsequently, the call to hear is placed after the address to the conqueror. Why so? In the first three churches the public body was ostensibly owned of God as His, and might "hear." In the last four churches the professing body is treated as incapable of repentance, and hence those alone who hear and respond to the Spirit’s call constitute the overcoming company.

Commentary on Revelation 2:18-29 by E.M. Zerr

Revelation 2:18. See comments at Revelation 1:20 for the explanation of the angel. In this letter the author states his personal name before giving a description of himself and it is the Son of God. Comparing His eyes and feet to fire and brass is explained at Revelation 1:14-15.

Revelation 2:19. I know thy works is commented upon at Revelation 2:2. After naming the works He immediately uses the word notwithstanding, which shows that the works to which He refers are the things named in our present verse. Since they are all good we understand the word know is used in the sense of approval. Charity means an interest in the welfare of others, and service means the doing of something to assist in that welfare. Faith is produced by the word of God (Romans 10:17) and with the assurance that the divine word is leading them aright, it would cultivate patience or endurance in their activities. In the beginning of the verse the word works is used as a general reference to their manner of life. It now is used to bring out the fact that they performed good deeds for the welfare of others. Last to be more than the first. This is as it should be, for Christians are expected not only to produce the fruits of righteousness but to increase therein (2 Corinthians 9:10).

Revelation 2:20. Having given the church credit for the good things it was doing the Lord next makes his complaints. Thou sufferest. When a church retains a bad character in its fellowship, it becomes a partaker of the evil deeds of that person and will be condemned by the Lord. (See verses 14, 15.) The church at Thyatira was doing so concerning a false prophetess named Jezebel. Thayer defines this word, "A second Jezebel," then gives us the following historical statement. "The symbolic name of a woman who pretended to be a phophetess, and who, addicted to antinomianism [the doctrine of faith alone], claimed for Christians the liberty of eating things sacrificed to idols." This statement of Thayer’s agrees with the language of the verse.

Revelation 2:21. Gave her space (of time) to repent indicates the longsuffering of God toward evildoers. Repent of her fornication. Doubtless those whose religion was so materialistic as to worship dumb idols also indulged themselves in fleshly fornication. However, it is evident from many passages that idolatry was classed as spiritual fornication in Bible times; one such passage is Jeremiah 3:9.

Revelation 2:22. This verse indicates that spiritual adultery (idolatry) is what is meant through most of these verses. The Lord here threatens to punish this wicked woman by casting her and her customers into a bed together. That would not be any punishment for a woman who was a literal adulteress. But the form of language is used that indicates something unpleasant was to be inflicted, for it refers to the bed as a place of tribulation. Of course in a case of literal adultery the Lord would regard an impure woman and her patrons as being guilty together. Likewise if a woman entices the professed servants of God to commit idolatry, the whole group would be held as partners in the guilt. (See Matthew 15:14.)

Revelation 2:23. Kill her children with death. This may sound strange to us if we try to be technical, for if a person is killed at all it would mean death. It is what is known as a Hebraism which means an expression peculiar to the speech of the Hebrews and used by others for the purpose of emphasis. The idea is to make the hearer realize the certainty that death is to be inflicted. It is similar to "thou shalt surely die" (Genesis 2:17), or not to "die the common death of all men" (Numbers 16:29). All the churches shall know. Whatever was going to be done was to be of such a public character as to make it an example. Searcheth the reins and hearts. The Lord is able to penetrate the innermost thoughts and expose the evil to the shame of the guilty. Will give unto every one of you according to your works. Those who are personally responsible for the conditions will be called to account.

Revelation 2:24. Unto you I say . . . as many as have not this doctrine. In every condition of evil there are some who have not endorsed the evils of others, and they are not held responsible for that which they could not prevent. Not known the depths of Satan. Not been mixed up in these evil things of Satan who is prompting Jezebel and her partners. As they speak refers to the false teaching of this wicked woman and those being influenced by her. Put upon you none other burden. The Lord will not condemn them for what they cannot prevent, but He will "burden" them with the duty of abstaining from the evil practices that he has been condemning.

Revelation 2:25. Hold fast, or maintain their disconnection with these evil things. Till I come is equivalent to saying "until death."

Revelation 2:26. Figurative language must be based on some literal fact or possible fact. Christians are not to exercise any temporal rule over the world on the basis of their religious profession, but they are to be joint rulers with Christ as to spiritual conduct that will please the Lord. (See the comments at Revelation 1:6.) This partnership with Christ is on condition that the disciple is faithful unto the end, which means until death if such should be imposed upon him.

Revelation 2:27. An iron rule does not always mean one of harshness, but that metal should also be thought of as being unyielding and strong and enduring under a strain. All the phrases of this verse should be understood in this figurative sense.

Revelation 2:28. Morning star. Jesus calls himself the "morning star" in Revelation 22:16. The significance of this phrase is due to its brightness as it precedes the sun in rising, thus announcing that a new day is dawning. (See 2 Peter 1:19.) The present verse means that the faithful disciple will be given the spiritual brightness of Christ.

Revelation 2:29. He that hath an ear. (See Revelation 2:7.)

Commentary on Revelation 2:18-29 by Burton Coffman

Revelation 2:18

And to the angel of the church in Thyatira write: These things saith the Son of God, who hath his eyes like a flame of fire, and his feet are like unto burnished brass:

THYATIRA

Some twenty miles east of Pergamum on the road to Sardis was Thyatira, a name which means "castle of Thya,"^[77] and which is probably retained in the modern Ak-Hissar (white castle), a Turkish town on a fertile plain, being the center of the cotton industry, and a relatively important town of 30,156 (1955).^[78] In New Testament times, the dye industry was important, Lydia having been from Thyatira (Acts 16:14). It was also the home of many influential trade guilds, having their own deities, temples, and guild halls, where feasts, tending to obscenity, and all kinds of immoralities were practices. Politically, Thyatira was a kind of buffer state between Pergamum on the west and Seleucus (Syria) on the east, evidently changing hands a number of times between the two states in pre-Christian history.^[79] "Apollo the sun god, was the principal deity,"^[80] probably leading to the reference to the Son of God and the morning star in this message, as a contrast.

^[77] E. J. Banks, op. cit., p. 2977.

^[78] Encyclopedia Britannica, Vol. 1, p. 482.

^[79] E. M. Blaiklock, op. cit., p. 108.

^[80] A. Plummer, op. cit., p. 64.

Revelation 2:19

I know thy works, and thy love and faith and ministry and patience, and that thy last works are more than the first.

Such a glowing tribute as this leads one to wonder what could be wrong with a church like that. But despite their faith, love and works, increased and expanded, a cancer was gnawing away at the vitals of the congregation, and that problem would lead to the burden of the message.

Revelation 2:20

But I have this against thee, that thou sufferest the woman Jezebel, who calleth herself a prophetess; and she teacheth and seduceth my servants to commit fornication, and to eat things sacrificed to idols.

The woman Jezebel ... This verse is one of the most interesting in the New Testament, because here there well could have been an example of female leadership having been accepted in a church of Christ. The very fact of this character’s having been allowed to teach, with the sufferance of the whole church, and of her also claiming the gift of prophecy strongly suggest it. Moreover, the prominence which Lydia doubtless had in bringing the gospel to the place could have created a favorable atmosphere for the development of just such an aberration. However that may be, there is a clear case here of a dissolute woman having usurped the principal authority of a church. The word Jezebel "is not a figurative term for a party or a movement; it designates an actual person (Revelation 2:2 f), her followers being distinguished from her."^[81] Whatever her actual name might have been, the Lord called her "Jezebel," after the "wicked queen of that name who tried to establish an idolatrous cult in the place of the worship of Yahweh and was herself accused of whoredom and witchcraft (2 Kings 9:22)."^[82] Some have sought to identify her with the Chaldean Sibyl, a pagan religious establishment that stood outside the walls of Thyatira; but, as Lenski said, "The woman of this letter cannot be such a sibyl; she is a pretending prophetess who operates right in the Christian Church as one of its members."^[83]

To commit fornication ... eat things sacrificed to idols ... This identification of the sins of Jezebel identifies her and her followers with the followers of Balaam and with the Nicolaitans, there being no difference whatever in the sins cited. It is quite evident, therefore, that in the three churches of Ephesus, Pergamum, and Thyatira, the problem was the same, that being the type of wickedness described here; and that the principal thrust of the messages regards the progression of this evil from: (1) the conduct of a few at Ephesus; to (2) the justification of it by a body of teaching at Pergamum; to (3) the leadership of the church, in the person of Jezebel, having been thoroughly corrupted by it.

^[81] Isbon T. Beckwith, op. cit., p. 466.

^[82] G. R. Beasley-Murray, op. cit., p. 1285.

^[83] R. C. H. Lenski, op. cit., p. 115.

Revelation 2:21

And I gave her time that she should repent; and she willeth not to repent of her fornication.

I gave her time ... The longsuffering of the Lord is in this. The Saviour is not seeking some grounds for casting out his children, but overlooks their transgressions for a season, waiting for their repentance. For the willfully impenitent, however, there remains a judicial hardening and the execution of judgment. As Beasley-Murray said, "There is also the implication that Jezebel had been previously warned."^[84] Another necessary deduction from this was cited by Carpenter, thus: "True repentance is a repentance whereby we forsake sin."^[85] The immorality at Thyatira was flagrant, and more flagrant still was their persistence in it.

Fornication ... There is no need to spiritualize this as "spiritual adultery." The obscenities and debaucheries openly observed in the pagan culture were fleshly, sensual, carnal and reprobate.

^[84] G. R. Beasley-Murray, op. cit., p. 1285.

^[85] W. Boyd Carpenter, op. cit., p. 545.

Revelation 2:22

Behold, I cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of her works.

I cast her into a bed ... into great tribulation ... This appears to be an immediate and summary judgment against the type of wicked error rampaging in Thyatira. It is hard not to see in this exactly the same kind of judgment referred to in Revelation 2:16; that is, a divine visitation similar to that which befell Ananias and Sapphira (Acts 5:1-10). There even seems to be a distinction between "them that commit adultery with her," as in this verse, contrasted with "her children" in Revelation 2:23, suffering being the punishment here, and death there.

Except she repent ... Even yet, the gates of mercy had not closed, but this was the final warning.

Revelation 2:23

And I will kill her children with death; and all the churches shall know that I am he that searcheth the reins and hearts: and I will give unto each one of you according to your works.

And all the churches shall know ... The appropriate nature of the threatened visitation should be noted. The bed of suffering was an appropriate reward for the bed of fornication; and their judgment was to be as notorious as their scandal had been.

I will kill her children with death ... Regarding the diverse punishment of the fornicators in Revelation 2:22 (suffering), as compared with death for "her children" here, Beasley-Murray thought that, "The former were sufficiently influenced by Jezebel to compromise their Christian loyalty, but the latter wholly embraced her doctrine."^[86] If such a terrible judgment was indeed executed upon them, the example of it would have had tremendous force in nerving the church to stand against paganism.

ENDNOTE:

^[86] G. R. Beasley-Murray, op. cit., p. 1285.

Revelation 2:24

But to you I say, to the rest that are in Thyatira, as many as have not this teaching, who know not the deep things of Satan, as they are wont to say; I cast upon you none other burden.

The rest ... "For the first time in these epistles, we meet with those who are spoken of as the rest, who are carefully distinguished from the great body of professing believers. The world had penetrated the church."^[87]

Who know not the deep things of Satan ... There seems to be some doubt about what, exactly, is meant here. The problem was stated thus by Plummer:

Did they call their doctrine "deep things," which the Lord here enlarges to "deep things of Satan," in order to declare its true nature? Or did they themselves call their knowledge "the deep things of Satan," which they fathomed in order to prove their mastery over them?^[88]

Plummer thought it was the former, but Lenski believed it was the latter. It could have been either. If the former, the Lord here exposed their "deep things" as really being of the devil; and, if the latter, the deviates were reasoning as some do even today, who say that in order to triumph over evil one must practice evil. "To probe the depths of Satan, one must go down into these depths ... the folly and fallacy of such reasoning are obvious."^[89]

I cast upon you no other burden ... "The very language of Acts 15:28 is echoed in this";^[90] and it seems possible, at least, that there is here "an allusion to the Jerusalem concordat of the early church which is recommended tacitly as a safe, wise rule of conduct."^[91] Lenski, however, rejected this view, thinking that the reference is to the fact that "heretical opposition is always felt as a weight or burden that necessitates more strength to hold fast what we have."^[92] It does not seem to this writer that the two viewpoints are necessarily opposed to each other.

^[87] Charles H. Roberson, op. cit., p. 24.

^[88] A. Plummer, op. cit., p. 66.

^[89] R. C. H. Lenski, op. cit., p. 120.

^[90] F. F. Bruce, op. cit., p. 639.

^[91] James Moffatt, op. cit., p. 362.

^[92] R. C. H. Lenski, op. cit., p. 121.

Revelation 2:25

Nevertheless that which ye have, hold fast until I come.

The coming here is not the Second Advent. "It was necessary to hold fast to the Christian profession until Christ came in visitation through the trials soon to confront the churches."^[93]

ENDNOTE:

^[93] J. W. Roberts, op. cit., p. 46.

Revelation 2:26

And he that overcometh, and he that keepeth my works unto the end, to him will I give authority over the nations:

He that overcometh ... See other comments, above, on this expression. Note that here we have a definition of "overcoming," which means "keeping the works of Christ unto the end." What end is this? Every end, whether the end of difficulties, the end of life, or the end of the ages.

Authority over the nations ... There is an echo here of our Lord’s great parable in Luke 20:13-17, wherein the faithful servants were promised rulership over "five cities" and over "ten cities." The manner of the Christian’s authority over nations does not appear in this promise, but it is evident subsequently in the prophecy (Revelation 20:4).

Revelation 2:27

and he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers; as I also have received of my Father:

As the last clause of this verse indicates, the authority Christians are to exercise is "as" the authority that the Father has given Christ. They will "reign with him," not in the literal sense of enjoying temporal authority in human governments, but in the spiritual sense of sharing the holy blessings of his kingdom and of winning others through the gospel of Christ. The twelve apostles, at this very time, are reigning with Christ (Matthew 19:28); and it is inconceivable that anything other than this is implied here. The bizarre notion that some eschatological revolution connected with a literal return of Christ to the earth will suddenly give the reins of human government into the hands of Christians is foreign to the New Testament. "This is not a future millennium text. It is plainly the imagery of the irresistible force of the gospel."^[94] "The rod of iron" and the shattering of the "potter’s vessels" are merely expressions of that great power.

ENDNOTE:

^[94] Foy E. Wallace, Jr., op. cit., p. 96.

Revelation 2:28

and I will give him the morning star.

This, like all similar promises in connection with these seven letters, is the promise of eternal life. "This does not mean, to invest the overcomer with its glory, nor to give him possession of Christ himself, but to make the dawn of salvation or of life eternal shine on him after his dark affliction."^[95]

Commenting on the thought in these verses, Caird said, "We are compelled to look for the fulfillment of this promise (having authority over the nations) in the present order."^[96] The ruling with a rod of iron and shattering the potter’s vessels refer to the smashing of paganism. "Pagan resistance will indeed be smashed, but God will use no other iron bar than the death of his Son and the martyrdom of his saints."^[97] And we do not hesitate to add: the preaching of the gospel!

^[95] James Moffatt, op. cit., p. 363.

^[96] G. B. Caird, op. cit., p. 46.

^[97] Ibid.

Revelation 2:29

He that hath an ear, let him hear what the Spirit saith to the churches.

Again, reference is made to Revelation 2:7 where this is commented upon. Lenski pointed out that here and in the following three letters this admonition is placed at the end instead of at the beginning, thus dividing the seven into two groups of three and four; but, "We are unable to say just why they are so divided."^[98]

"Moral compromise is the central danger in Christ’s message to the church at Thyatira,"^[99] some think; but there is more to it than that, although admittedly that is bad enough. There was an abdication of the eldership in that church; a vile woman had taken it over, and they had done nothing about it. Furthermore, there was the general toleration of the philosophy and teaching which formed the rationalistic support and encouragement of the immorality. Aside from Sardis, the church next written, Thyatira was the worst of the seven addressed in this series.

Regarding what we have interpreted as the promise of a miraculous judgment against the situation in Thyatira, if such an interpretation is correct, there must have been special and unique qualities of the infection there which required it. The divine economy regarding miracles requires this understanding. Therefore, we shall attempt to show that the situation there did indeed justify such a heavenly interference with it.

The proud and domineering Jezebel, daughter of Ethbaal, king of Tyre, was the wife of Ahab, king of Israel; and she made Baalism the official religion of the northern kingdom, hastening its decline and fall by the idolatry which she introduced. "She was responsible in large measure for the collapse of the nation because of the evils which she introduced (1 Kings 16:29-33)."^[100] If she who is called Jezebel in this letter to Thyatira had been permitted to continue without divine interference, the total collapse of Christianity under the encroachments of paganism might have followed; but there was divine intervention. Furthermore, it would appear that the church got the message; and that at no subsequent time is there any record of the eldership of a church of our Lord abandoning their authority to a woman.

The legitimate deduction from what is revealed in this message to Thyatira is that the eldership of a church should use the full authority of their position to countermand and eliminate every emergence of false teaching in their congregations. There could have been no excuse whatever for their dereliction in the instance of Jezebel’s wanton disregard of the teaching of Christ and her openly advocating the cause of paganism in the congregation.

^[98] R. C. H. Lenski, op. cit., p. 25.

^[99] Billy Graham, op. cit., p. 21.

^[100] Merrill C. Tenney, op. cit., p. 63.

Commentary on Revelation 2:18-29 by Manly Luscombe

Thyatira (Revelation 2:18-29)

The City--Of the seven letters, the letter to Thyatira is the longest. The city was known for manufacturing and marketing. Here every trade (silversmiths, candle makers, carpenters, etc.) was organized into trade guilds. If you wanted to sell candles, you had to belong to the trade guild of candle makers. Each trade guild had a special god who was supposed to bless their work. Lydia, a seller of purple, was from this city. She was converted by Paul in Acts 16:14-15.

The Church--It is assumed that Lydia was the first influence to begin the church here. We know that Paul was aware of this church and wrote a letter to them. We do not have that letter. However, the letter to the Colossians was to be exchanged with the letter to Thyatira. (Colossians 4:16)

Things Commended--Jesus knows their works. He is aware of their service to God. He recognizes their love. Jesus appreciates their patience, their ability to hold their own under extreme pressure. They are increasing. Their works are more now than in the beginning. This is the opposite of Ephesus. They are a strong, faithful, growing, working, and loving church.

Things Condemned--The church is harboring heresy. They allow a woman, Jezebel, to teach error. It seems this was some woman in the church who may have claimed some mystic power. She was seducing them to commit fornication. Some think the name, Jezebel, is not her real name, but symbolic of the Old Testament queen, wife of Ahab. She was a Jezebel in character, morals and conduct. Like the Old Testament namesake, she will not be allowed to continue. She and her followers will meet destruction. God is still in charge.

Sermon on Revelation 2:18-29

Acceptable Sins

Brent Kercheville

There are certain sins that we have the tendency to overlook.

Jesus Knows (Revelation 2:18-19)

Jesus describes himself with words of fearful judgment. He has eyes like a flame of fire and feet like burnished bronze. Jesus is shown with penetrating discernment as he judges his people. Jesus knows the works of the church in Thyatira. The works of these Christians are extensive. Their works are full of love, faith, service, and patient endurance. Another terrific statement made about them is that their works now are better than at the first. Remember the condemnation against Ephesus was that those Christians had abandoned the love they had at the first. The Christians in Thyatira are the opposite. Their works of love, faith, service, and patient endurance have exceeded their works at the first.

IGNITE: This leads to our first point where we can ignite our lives. Sometimes we get off to a slow start in our relationship with God. We are not as zealous as we know we should be. We are not living like we should. But it is not too late to grow in our love, faith, service, and patient endurance. These Christians improved in those areas and you can also. To improve in our relationship with God requires effort. We will not be able to keep doing what we are doing now and somehow magically have works pleasing to God. It is not too late to do what God asks, but we must focus on growing our faith, love, and service.

Tolerating Sin (Revelation 2:20-21)

What could possibly be wrong with this church? It seems the church is doing well and is improving. However, the problem is that they are tolerating sin. There are some who claim to be prophets but what they are teaching is causing Christians in practice sexual immorality and eat meat sacrificed to idols. To call this person Jezebel is a statement of great wickedness. Ahab was the most wicked king that ever reigned over Israel or Judah. However, Ahab’s wife was Jezebel and she incited him to do evil. The picture is that Jezebel was even worse than Ahab. No one names their girl Jezebel because the name stands for extreme wickedness. What we see is that the church in Thyatira has the same problem as the church in Pergamum. Both churches were tolerating false teaching. However, the false teaching in Thyatira was causing Christians to engage in sin. Not only are the Christians tolerating the false teachings, they are also accepting these sinful activities.

There are so many sins that for some reason we deem as “acceptable sins.” For some sins, we think they are acceptable simple because they seem like “small” sins. Other sins are acceptable because the world has accepted these sins. Sexual immorality has also become an acceptable sin. Living together, sex before marriage, sex outside of marriage, affairs, separations, divorce, and remarriage have all become sexual sins that are often tolerated. Pornography and lust are acceptable sins. Immodesty is a growing problem among Christians as the world continues to push the envelope on defining what is modest and proper. Let me just give a quick thought about modesty. If you would not go outside in your underwear, then just because the name is changed to a “swimsuit” does not suddenly make the clothing modest. If men would not go outside in their underwear, then you should not wear swimsuits that cover just as little. If women would not go outside in their bra and underwear, then you should not wear swimsuits that cover just as little. But these become acceptable sins because the world wears this kind of apparel.

There are many social sins that we accept from one another. Malicious talk, backbiting, gossiping, speaking evil, and the like are sins that we not only participate in but enjoy. We have to be so careful about many of these sins because the underlying sin is pride. We must be so careful that often we are gossiping under the guise of prayer requests. We will say that a person needs prayers and it opens the door to talk about them in a way that is not beneficial or godly.We must take care that we do our good works not letting our left hand know what our right hand is doing. We do not need to tell each other the good works we are doing. We should not tell each other about the acts of service we are doing because it is an open door to pride. We want others to know what we are doing. We are all aware of the danger because we want people to know that we are not being lazy with our Christianity. I know I don’t want you to think that I am not calling on people or helping people or studying with people. It becomes a point of pride to tell others that I am doing these things. Quietly do your works knowing that God knows and sees what you are doing. Others do not need to know. Do your acts of service and love when you see opportunity. Do not tell others to do it or tell others that you did it.

One of the reasons it is so important to not to accept sins is not only because God condemns these activities, but also because we will become callous toward these sins. One of the dangers of repeated sin is that we commit those sinful acts without any guilt or remorse. We no longer care. Throughout the Old Testament Israel was condemned for this problem of not caring about the sins they were committing. Engage in pornography and you will be callous toward it and will not stop. Wear immodest clothing and you will be callous toward the act and will not stop. Commit sexual sins and you will become callous toward those sins. This is the point of this IGNITE series. We lose our fire for God and his commands because we have allowed our hearts to become callous toward sin and we refuse to repent. Notice that this is the problem Jesus points out in verse 21. Jesus gave them time for repentance, but these Christians refused. They would not stop their sins. These acts had become ingrained in their lives and they would not stop.

IGNITE: Practicing sin extinguishes the flame. Our entanglement in sin causes us not to care about God and lose our zeal for his will and his word. Stop sinning if we are going to ignite our lives for Jesus.

Jesus’ Warning (Revelation 2:22-25)

Unless they repent of their sinful works, Jesus says he will come against them in judgment. This false prophet called Jezebel will be thrown into a bed of suffering and those who follow her teachings will be thrown into the great tribulation. The summary of this judgment is stated at the end of Revelation 2:23. “I will give to each of you according to your works.” We will receiving judgment to participating in these sins, whether we think they are acceptable or not. Our judgment does not determine whether something is a sin or not. God determines and defines what is sin. We will be repaid for the sins we commit. A regular reminder from the scriptures is that we must not think that we will get away with our sins. These “acceptable” sins are not acceptable to our Lord.

There is some good news in this condemnation. There are Christians in Thyatira who have not been deceived into participating in sins. They have not gone the way of Satan by accepting these false teachings from this false prophetess. Look at what Jesus commands them to do. Jesus tells them that they have no other burden. They just need to hold fast to have they have. Keep fighting sin. Keep fighting false teaching. Do not be deceived into accepting the sins of the world. Do not accept the lies and do not fall into the trap of sinning.

To The Conquerors (Revelation 2:26-29)

Two things are given to those who conquer. First, the conquerors will receive authority to rule. This image does not make much sense at this point in the book of Revelation. But the book is going to conclude with the picture of Christians reigning with Christ for 1000 years. When we get to chapter 20 we will fully explain that image. Paul describes the same promise in his letter to Timothy.

Therefore I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory. The saying is trustworthy, for: If we have died with him, we will also live with him; if we endure, we will also reign with him; if we deny him, he also will deny us; (2 Timothy 2:10-12 ESV). It is a beautiful picture that we will reign with our Lord.

The second promise is that Christians will be given the morning star. The morning star is defined for us at the end of the book of Revelation. Jesus says of himself, “I am the root and the descendant of David, the bright morning star” (Revelation 22:16). The picture is similar to the first image. You are in a relationship with the morning star and you will reign with the morning star. Those who hold fast will experience victory as Christ experiences victory.

Conclusion

Improve on your works. Dedicate yourself to be on fire for God.

Practicing sin extinguishes the flame for God.

Tolerating sin will bring certain judgment against us.

LESSON 3.

MESSAGE TO THE CHURCH IN EPHESUS

Read Revelation 2:1-7

1. The first letter is addressed to which of the seven churches? Ans. Revelation 2:1.

2. Who told John what to write? Ans. Revelation 2:1.

3. What did he say he knew about the Ephesians? Ans. Revelation 2:2.

4. What does he know about all men? Ans. John 2:24-25.

5. What attitude did the Ephesians take toward evil men? Ans. Revelation 2:2.

6. What did they do about the false apostles among the brethren? Ans. Revelation 2:2.

7. What other good qualities did this church possess? Ans. Rev_23.

8. What did the Lord hold against them? Ans. Revelation 2:4.

9. What is the evidence of love to Jesus? Ans. Jno. 14: 15.

10. What were they told to remember? Ans. Revelation 2:5.

11. Name two things they were commanded to do. Ans. Revelation 2:5.

12. What did the Lord threaten to do, if they did not repent? Ans. Revelation 2:5.

13. What did they hate, which the Lord also hated? Ans. Revelation 2:6.

14. They were told to hear what? Ans. Revelation 2:7.

15. How does the Spirit speak to the churches now? Ans. 1 Corinthians 2:12-13; 1 Timothy 4:1.

16. What promise was made "to him that overcometh"? Ans. Revelation 2:7.

HISTORY OF THE CHURCH AT EPHESUS

17. From whom had this church received another letter many years before? Ans. Ephesians 1:1 :

18. What eloquent preacher had visited them early in the church’s history there? Ans. Acts 18:24.

19. On what point was his teaching inaccurate? Ans. Acts 18:25-26.

20. Why did Paul rebaptize about twelve men at Ephesus? Ans. Acts 19:1-7.

21. About how long did Paul teach and preach in Ephesus? Ans. Acts 19:8-10.

22. How did the disciples there dispose of their books on magical arts? Ans. Acts 19:17-20.

23. Who stirred up a mob against Paul and why? Ans. Acts 19:23-34.

24. Who dispersed the mob, and how? Ans. Acts 19:35-41.

25. Give the substance of Paul’s address to the elders of the church at Ephesus. Ans. Acts 20:16-35.

26. Why had Paul on one occasion exhorted Timothy to tarry in Ephesus? Ans. 1 Timothy 1:3-4.

27. Who else did a great work in Ephesus? Ans. 2 Timothy 1:16-18.

FOR CLASS DISCUSSION

1. Discuss "The Tree of Life." (See Revelation 2:7; Revelation 22:2; Revelation 22:14; Genesis 2:9; Genesis 3:22.)

LESSON 4.

MESSAGE TO THE CHURCH IN SMYRNA

Read Revelation 2:8-11

1. To which of the seven churches was the second letter addressed? Ans. Revelation 2:8.

2. Through what experience had the speaker of the words of this letter passed which were peculiar to him only? Ans. Revelation 2:8; Revelation 1:18.

3. What afflictions were the disciples suffering at Smyrna? Ans. Revelation 2:9.

4. Who had a complete knowledge of all their trials and needs? Ans. Revelation 2:9.

5. What should be the Christian’s attitude toward trials and tribulations? Ans. James 1:2-4; 1 Peter 4:12-16; Matthew 5:11-12.

6. What was the result of Paul’s afflictions? Ans. Philippians 1:12.

7. Contrast the poverty and riches of the church at Smyrna with the poverty and riches of the Laodiceans. Ans. Revelation 2:9; Revelation 3:17-18.

8. Of what kind of people is the church of Christ chiefly composed? Ans. James 2:5; 1 Corinthians 1:26.

9. Through whose poverty were the children of God made rich? Ans. 2 Corinthians 8:9.

10. Where should Christians lay up their treasures? Ans. Matthew 6:19-21.

11. Name some heavenly qualities in which all should be rich.

Ans. a. Faith (James 2:5). b. Good works (1 Timothy 6:18). c. Humility and fear of God ( Proverbs 22:4). d. The word of Christ (Colossians 3:16).

12. What false claims for themselves were some making? Ans. Revelation 2:9.

13. To whose synagogue did they belong? Ans. Revelation 2:9.

14. What sin were they committing? Ans. Revelation 2:9.

15. Who are Abraham’s seed, or Jews in a spiritual sense? Ans. Galatians 3:27-29; Romans 2:28-29; Romans 9:6-8; John 8:39.

16. What were they told not to fear? Ans. Revelation 2:10.

17. Whom should we fear? Ans. Matthew 10:28.

18. What afflictions from Satan were they about to suffer? Ans. Revelation 2:10.

19. How long would their tribulations continue? Ans. Revelation 2:10.

20. How long, and unto what event must they be faithful in order to receive the reward? Ans. Revelation 2:10.

21. What reward would the faithful receive? Ans. Revelation 2:10.

22. What is this "crown of life" called elsewhere? Ans. 2 Timothy 4:8; 1 Peter 5:4; 1 Corinthians 9:25.

23. What was Smyrna commanded to hear, which Ephesus also was commanded to hear? Ans. Revelation 2:7; Revelation 2:11.

24. Who will not be hurt by the second death? Ans. Revelation 2:11.

25. What is the second death? Ans. Revelation 20:14; Revelation 21:8.

LESSON 5.

MESSAGE TO THE CHURCH IN PERGAMUM

Read Revelation 2:12-17

1. To which of the seven churches is the third letter addressed? Ans. Revelation 2:12.

2. What weapon is in the possession of the author of this letter? Ans. Revelation 2:12.

3. Out of what did this sword proceed? Ans. Revelation 1:16.

4. By what other name is this weapon called? Ans. Revelation 2:16.

5. With what will the Lord Jesus slay the lawless one? Ans. 2 Thessalonians 2:8.

6. With what will the Lord smite the earth and slay the wicked? Ans. Isaiah 11:4.

7. What kind of weapons are forbidden in Christian warfare? Ans. Matthew 26:51-53; 2 Corinthians 10:4; John 18:36.

8. Do the Scriptures forbid a kingdom of this world from taking up arms in its defense? Ans. John 18:36.

9. Who had his throne, or controlling influence, at Pergamum? Ans. Revelation 2:13.

10. What were the Lord’s people holding fast? Ans. Revelation 2:13.

11. What name had been given to them? Ans. Acts 11:26.

12. In what name should the Lord’s people bear their afflictions and glorify God? Ans. 1 Peter 4:14-16.

13. What had they not denied? Ans. Revelation 2:13.

14. Name three things all should do regarding the faith of Jesus? Ans. Acts 6:7; 2 Timothy 4:7; Judges 1:3; Revelation 14:12.

15. What can you say of Antipas? Ans. Revelation 2:13.

16. What did the Lord have against the church at Pergamum? Ans. Revelation 2:14-15.

17. Why did Balak send for Balaam? Ans. Numbers 22:2-6.

18. Tell of Balaam’s journey to the city of Moab. Ans. Numbers 22:21-40.

19. What did Balak think of Balaam’s prophecies? Ans. Numbers 24:10-13.

20. How did Balaam teach Balak to bring a curse on Israel? Ans. Revelation 2:14; Numbers 31:16.

21. Why did Balaam do this? Ans. 2 Peter 2:15; Judges 1:11.

22. How were Balaam and the Midianites punished for this? Ans. Numbers 31:1-11.

23. What were the guilty commanded to do? Ans. Revelation 2:16.

24. What did the Lord threaten to do, if they did not repent? Ans. Revelation 2:16.

25. Give the three-fold blessing promised to "him that overcometh." Ans. Revelation 2:17.

26. What does the "white stone" represent? Ans. God has not revealed it, therefore no one knows.

27. Who alone may know what this "new name" is? Ans. Revelation 2:17.

LESSON 6.

MESSAGE TO THE CHURCH AT THYATIRA

Read Revelation 2:18-29

1. To whom is this letter addressed? Ans. Revelation 2:18.

2. Give the name of a Godly woman who once lived in Thyatira. Ans. Acts 16:14.

3. Tell of her conversion. Ans. Acts 16:13-15.

4. The eyes and feet of the Son of God were likened unto what? Ans. Revelation 2:18.

5. Name five good qualities which the Son of God knew about this church. Ans. Revelation 2:19.

6. In what way were their "last works" unlike the church at Ephesus? Ans. Revelation 2:19; Revelation 2:4-5

7. What did the Lord have against Thyatira? Ans. Revelation 2:20.

8. What did Jezebel call herself? Ans. Revelation 2:20.

9. What did she teach and seduce God’s servants to do? Ans. Revelation 2:20.

10. What was she given time to do? Ans. Revelation 2:21.

11. What does God want all sinners to do? Ans. 2 Peter 3:9; Acts 17:30.

12. How will she and those who sin with her be punished, except they repent? Ans. Revelation 2:22.

13. How would her children be killed? Ans. Revelation 2:23.

14. What then would all the churches know about the Lord? Ans. Revelation 2:23.

15. How will each be rewarded? Ans. Revelation 2:23; 2 Corinthians 5:10.

16. Upon whom would the Lord cast no additional burden? Ans. Revelation 2:24.

17. What were they to hold fast, and how long? Ans. Revelation 2:25. ( For the things they were to hold fast see verse 19.)

18. To whom is promised "authority over the nations"? Ans. Revelation 2:26.

19. How will he "rule the nations"? Ans. Revelation 2:27.

20. Who is the "morning star"? Ans. Revelation 22:16; Revelation 2:28.

FOR CLASS DISCUSSION

1. Discuss the rule of the saints over the nations. Note: In discussing this subject it is well to remember:

(1) That the Greek word for "rule" means to "shepherd."

(2) That Jesus is the supreme ruler ( Matthew 28:18), the chief Shepherd of souls (1 Peter 2:25).

(3) That elders in the church rule by their teaching and righteous example (1 Peter 5:2-3; Hebrews 13:7).

(4) That all the faithful rule in this life by the influence of their lives (Romans 5:17).

(5) That through the influence of the righteous some are saved (1 Timothy 4:16), and others are condemned (Hebrews 11:7).

(6) That the word, the sword of the Spirit (Ephesians 6:17), is as strong and inflexible as iron (Jeremiah 23:29; 2 Corinthians 10:3-6).

E.M. Zerr

Questions on Revelation

Revelation Chapter Two

1. To which church did he write first letter?

2. How was the authorship here described?

3. What did he say he knew?

4. Tell what they could not bear.

5. What tests had they made?

6. How had they terminated?

7. What had they done for his name’s sake?

8. Why was there something against this church?

9. What should they remember?

10. Tell what they were told first to do.

11. What works were they to do?

12. If not what would be done to them?

13. What did they have that was commended?

14. How should ears be used?

15. Where is the tree of life?

16. Who may eat of it?

17. Describe author of letter to Smyrna.

18. What did he know about this church?

19. Were they rich or poor?

20. Who had blasphemed?

21. Of what institution were they?

22. What was this church bidden not do?

23. Tell what the devil was going to do.

24. For what end would this be?

25. What were they to have?

26. How long must they be faithful?

27. Tell the reward to be gained.

28. What should be heard?

29. If one overcomes what will he escape?

30. Describe author of letter to Pergamos.

31. What did He know of this church?

32. At what place did this church dwell?

33. What had this church held fast?

34. Tell what it had not denied.

35. What special trial was mentioned?

36. Whose doctrine did this church encourage?

37. In what way did it encourage this?

38. What was the doctrine of Balaam?

39. State the other false doctrine they encouraged.

40. What was God’s feeling toward this doctrine?

41. What were they exhorted to do?

42. Who is "them" in verse 16?

43. Tell what may be given to eat.

44. To whom will it be given?

45. What gift will be made him besides?

46. Who will know the secret?

47. Who authorized the letter to Thyatira?

48. Describe his appearance here.

49. What works were accredited to this church?

50. Tell which item was increased.

51. What character wa.s suffered among them?

52. Tell what she professed to be.

53. What influences did she have?

54. What opportunity had the Lord given her?

55. With what result?

56. What association will God force upon her?

57. How could they escape this lot?

58. What would be killed?

59. All the churches would be made know what?

60. How will he deal to every one?

61. What depths had some not known?

62. How were they to be treated by the Lord?

63. What should they hold fast?

64. To whom will power be given?

65. How long must they keep His works?

66. By what shall he rule?

67. From whom was this power received?

68. What bright thing will be given?

69. Who is saying things to the churches?

Revelation Chapter Two

Ralph Starling

All 7 churches except two had serious fault in God’s view.

There was Ephesus, a church of great power,

Had allowed their “1st love” to go sour.

Then there was Smyrna being spiritually rich.

The devil would torment for a 10 day stretch.

There was Pergamum commended for her faith.

Right in the middle of the Devil’s own place.

But…holding to the doctrine of Balaam and Nicolaitans must be erased.

The church at Thyatira was known for good works,

But the evils of Jezebel was known by God’s search.

In each of these churches John says: listen, “repent” and receive God’s blessing.

Remove these faults and make amends,

and God and the host of heaven, will be happy again.