Revelation 2
DODDRevelation 2:8-17
The epistles which Christ orders St. John to write to the churches of Smyrna and Pergamos. Rev. II. 8—17.
REV II. 8.
AND unto the angel of the church in Smyrna, write, These things saith the First and the Last, which was dead, and is alive;
REVELATION II. 8.
AND to the angel, or minister, of the church of Smyrna, write, These things saith the First and the Last; that glorious and Divine Person, who having assumed the human nature into an union with Deity, is able to say, he was dead and is alive; who therefore demands by all considerations of reverence, gratitude, and love, thy most attentive audience, and most obedient regard: I know thy works to have been in many respects very extraordinary; and I am well acquainted with thy tribulation and poverty, with the humble opinion thou hast of thyself; but I know also that thou art rich in faith, and in all its genuine effects, and art daily laying up for thyself an increasing treasure in heaven. And [I also know] the blasphemy of those who say they are Jews, and are not, but while they boast their relation to
I know thy works, and tribulation, and poverty; (but thou art rich;) and I know the blasphemy of them which say they are
a And poverty.] Archbishop Wake supposes this refers to the extraordinary character of Polycarp, Bishop of Smyrna; who had, as ecclesiastical history tells us, reduced himself to a voluntary poverty, as many of the primitive bishops did, by selling his estate, and distributing it to the poor. But I much question, whether the personal character of the bishop, or pastor, of these churches, be referred to
in this address: and the very next verse seems to demonstrate it is not. Compare also verse 5.
b Say they are Jews, and are not.] There were great numbers of Jews in the proconsular Asia; and their inveteracy against the gospel there, and elsewhere, is well known. This is an instance, in which the word Jew signifies one of God’s peculiar people; and it is not improbable,
They should fear none of the things they might the synagogue of Moses, [are] indeed the synagogue of Satan, whose temper they breathe in their opposition to my gospel, and to my people, while they blasphemously pretend a zeal for my name, even in their impieties. But let all my faithful servants be encouraged boldly to face their opposition; and I say to each of them, in addressing to thee, Fear none of the things which thou shalt suffer; for, behold, I inform you, that the devil, acting in and by these instruments, the men of his synagogue, will indeed have a permission to cast some of you into prison; that you may be tried, and by these trials more remarkably approved; and ye shall have tribulation ten days; for a certain limited time, he shall be permitted to afflict you; but bear up courageously against his assaults, as becomes my valiant soldiers: be thou faithful unto death, persevere in thy attachment to me, and thy zeal for my interest, even to the last, though death in its more terrible form should assault thee; for thou fightest under a General, who, though thou fall by the stroke of this last enemy, can raise thee again; and, instead of losing by thy fidelity to me, thou shalt be richly rewarded: for I will give thee a crown of eternal life, and advance thee to such glory and felicity, as shall be infinitely more than an equivalent for the utmost thou canst possibly suffer in my cause. He that hath an ear to hear, let him be all attention to hear what the Spirit saith unto the churches: The valiant conqueror shall be secured from evils, which are beyond all that many prophetic phrases, in which revelations. But it may only signify a Jewish rites are mentioned, are to be short and limited time. Compare Gen. terpreted with as great a latitude; that is, xxxi. 7; 1 Sam. i. 8; Eccl. vii. 19; Dan. for those rites of worship which God’s i. 12; Zech. viii 25. peculiar people should use. Be thou faithful unto death, &c.] I Cast some of you into prison.] Whether the power of the synagogue extended so far as to imprison, I do not certainly know; have endeavoured at large to illustrate the so scourging it undoubtedly extended. great force of this noble text in my funeral [of the resurrection, p. 129,) with many sermon for that illustrious Christian hero, others, thinks this refers to the persecution under Domitian, which continued not forbear recording here; and the meabout ten years, and was begun when John moirs of whose life, which from the most was banished into Patmos, and saw these intimate knowledge of him I have written, will, I hope, promote the admiration, tove, and imitation of all who peruse them
trist’s epistle to the church of Pergamos.
comparison greater than any he can endure on earth. In this world he may indeed encounter the first death for my sake; but he shall not be injured hereafter by the second; he shall rest in everlasting security and peace, while those who desert and renounce their duty for the preservation of this transitory life, shall be consigned to that state of misery, where they shall seek death, but it shall for ever flee from them.
And to the angel, or minister, of the church, which [is] in Pergamos, write, These things saith he, who in token of the penetrating and efficacious nature of his word, is represented as one who has the sharp two edged sword coming out of his mouth; even that word, which is quick and powerful, and sharper than any two edged sword: I know thy works, and thy circumstances, in every respect; and particularly, where thou dwellest; [even] where the throne of Satan [is] fixed, in the midst of superstition, and in the midst of persecution, by the union of which the kingdom of darkness is supported; and thou holdest fast the honour of my name, and hast not denied and renounced my faith, even in those days of extreme difficulty and danger, in which Antipas [was] my faithful martyr, and sealed his fidelity to me with his blood; even that dear and resolute Christian, who was slain among you, where Satan dwelleth, and seems to take up his residence, as might be inferred from the enormities which are continually practising there. Nevertheless, I have a few things to allege: against thee, that thou hast there them who remain uncensured in your societies, who hold what is, in effect, the detestable doctrine of that infamous Balaam, who taught Balak, king of Moab, to cast a stumbling block before the children of Israel, by which they fell into sin and ruin; encouraging and seducing them to eat things sacrificed to idols, and to commit fornication.
*Antipas my faithful martyr.] Ecclesiastical history has not informed us who this Antipas was. Perhaps he was some zealous minister, who died for the faith he had reached; or some private Christian of obscure birth, rank, and circumstances, enabled by enduring martyrdom in the Christian cause. But we may be sure that such
condescending notice taken of him by his Divine Master, who mentions his name with affection and regard, would be, instead of a thousand arguments, to animate the courage and fidelity of other Christians, who might be called out to the like extremities.*
They are ordered to repent.
These practices are tolerated by some among 15 So hast thou iv. you; whom therefore it becomes you to search also them that hold Rev. out, and to treat with due severity; for thou in the doctrine of the Isaiah 15 like manner hast those that hold the doctrine of the Nicolaitans, which Isaiah 15 accursed Balaamites, or wicked Nicolaitans.⁶
which I hate. Repent therefore of these irregularities; or otherwise thou mayest depend upon it, that I will come unto thee quickly in a way of chastisement, and I will fight against them with the sharp sword [that cometh out] of my mouth; I will pronounce terrible calamities against you, and execute upon you what I have threatened in my word. He that hath an ear to hear at all, capable of hearing, let him hear with the greatest attention, what the Spirit saith to the churches: To the conqueror I will give the privilege of being, as it were, admitted into the most holy place; and there he shall have liberty to eat of the hidden manna; and shall be entertained with those sacred pleasures, which God’s sanctuary above affords, and of which the manna that fell in the wilderness, and was laid up in a golden vessel before the Lord, was only an imperfect type. And I will give him a white stone,⁶ in token of full absolu-
⁶ Balaamites, or Nicolaitans.] As Balaam has the same signification in Hebrew which Nicolaus has in Greek, and both signify conquerors of the people, (which name might probably be given to the celebrated Balaam, on account of the great influence which he had in the place where he lived,) it seems not improbable, that the doctrine of Balaam, and of the Nicolaitans, might be the same; (or the latter might be more strenuous in justifying and propagating their doctrine, and acting upon it.) As if he had said, Balaam taught Balak to lay a stumbling block before the children of Israel; and thou hast also them that hold the doctrine of the Balaamites. Probably this doctrine might be like that of some modern seducers, that it was lawful to dissemble the Christian faith, and to confirm toestablished superstition, to prevent persecution: a fatal error, which tends most effectually to overthrow Christianity; the existence of which, in these later ages, is owing to the contrary doctrine and practice. And I greatly fear, that millions of souls are continually sacrificed to it, especially in France, and other untrics, in which protestant churches
were once planted, but are now overthrown. Nor can it be hoped, that the reformed interest will ever revive, till a few of its professors at least have the courage to die for the truth, and scatter their blood as the seed of the church. An anonymous writer, (in the Memoirs of Liter. Vol. V. p. 258,) thinks, that by Balaamites, or Nicolaitans, (which he also supposes the same,) we are, in general, to understand lewd and profligate persons, who aim at nothing but their own secular advantage, and pleads in favour of his opinion, ver. 20; iii. 9; viii. 11; ix. 11; xi. 8, in all which places proper names are used in such a figurative manner, to express characters resembling theirs whose names are thus used.
⁶ A white stone.] It is well known, that among the Greeks, a white stone was a token of absolution, as a black stone was of condemnation; but the writing a new name upon this stone is not, that I know of, illustrated by any ancient practice. And the connection between the two ideas seems to be this, That in the great day, on which the absolution of Christ’s people was to be declared publicly, they were to
Reflections on the epistles to Smyrna and Pergamos.
and in the stone a tion from all his crimes ; and in the stone a new sect. iv. with no man knoweth, saving he that who receiveth it ; I will admit him to that intimacy of sacred friendship, from whence results a joy which the stranger intermeddles not with, and which can be only conceived by those who happily experience it.
IMPROVEMENT.
AGAIN let us direct our eyes to that glorious Person, who is verse 8 the First and the Last ; and who, though it may appear incompatible with that Divine title, was once dead, and is alive again ; and since he is here awfully represented as with a sharp sword 12 going out of his mouth, let us be greatly concerned, that we do not incur his displeasure by our irregular conduct, lest he smite, or even destroy us. Let us observe and imitate what he commends in the churches whom he here addresses ; their humility in being sensible of their poverty, when enriched by his grace ; their patience, their diligence, and the resolution with which they 13 retained the honour of his name, notwithstanding the throne of satan was in the midst of them, and the rage of persecution had destroyed Antipas before their eyes ; that blessed, that triumphant hero, whose fidelity and constancy his Divine Saviour commemorates with approbation, and even with satisfaction and pleasure. Who would not be ambitious of dying in the same manner, were it ever so severe and terrible, to be thus honoured and celebrated by our Lord Jesus Christ, or any of his faithful apostles ? Let us not be terrified at the apprehension of what we may suffer from the malice of satan, and by his instruments, even though not merely imprisonment, but death itself were to 10
be admitted into that intimate converse, and high state of favour, which is signified by the new name ; which last circumstance plainly alludes to the custom of princes, who give new names to those whom they have raised to very extraordinary dignity ; of which we have many instances in the Old Testament ; particularly, Gen. xli. 45 ; 2 Sam. xii. 25 ; Dan. i. 7. Dr. Goodman thinks this an allusion to the token, or ticket, given to the conqueror in the Olympic games, expressing his name, and signifying the reward he was to receive for his achievements. See his Par. of the Prod. p. 307.
No man knoweth, except he who receiveth it.] I have sometimes thought, o λαμβάναι, may signify, one that has received it, as it seems a name given to any
person, must be known to others, or it would be given in vain ; and then it intimates, that honour shall be conferred on such an one, which shall only be known to the inhabitants of that world to which he shall be admitted, and who have already received it. Otherwise, it must refer to a custom which has sometimes prevailed among princes, of giving particular names, expressing familiarity and delight, to distinguished favourites, by which to call them in the greatest familiarity of converse, whether by discourse, or by letter ; and which have not been communicated to others, or used by them at other times. I have hinted at both in the paraphrase, not being able in my own mind certainly to determine, which is the peculiar and more exact sense.
Christ’s epistle to the church in Thyatira.
await us. It is only for a limited time that he can occasion tribulation to any of the people of God; and our blessed Lord will never be unmindful of that gracious promise, Be thou faithful unto death, and I will give thee a crown of life. O! let us by faith survey that innumerable company, who, though they have fallen by the stroke of the first death, have been, and shall for ever be, unhurt by the second: that blessed society who are encircled with immortal crowns, which their triumphant Leader, whom they followed with such undaunted fortitude, hath bestowed upon them; who, though they partake no longer of the bread that perisheth, nor are feasted with earthly viands, are yet eating of the hidden manna; who have received the white stone, in token of their absolution; and while the names and memory of many of them have sunk into oblivion, and the honours attending others are of little consequence, they are known in the heavenly regions by a new name, conferred as a mark of favour and distinction by the King of kings, and Lord of lords. We are drawing on, if we are true Christians, to the completion of that blessed hope. And that we may not be disappointed, may we, by Divine grace, be preserved from the artifices of those who call themselves the people of God, while they are indeed of the synagogue of satan, and from whatever, like the doctrine of Balaam, would insnare our consciences, and defile our souls.
Revelation 2:18
Parallels: Revelation 3
The epistles, which Christ charges St. John to write to the churches of Thyatira and Sardis. Rev. II. 18, to the end. Rev. III. 1—6.
REVELATION II. 18.
AND to the angel, or Christian minister, of the church in Thyatira, write, These things saith the Son of God, who hath his eyes bright and penetrating as a flame of fire, and his feet shining like fine brass: I know and approve thy works of piety, which are many, and which, I am well apprised, are the effects of ardent love to me; and I am acquainted with the service thou art performing for my cause and interest, and with thy faith and thy patience; and that, with respect to thy works, the last [are] more, greater, and better, than the first. Very far art thou from that declining state of religion, of which I have had reason elsewhere to
REV. II. 18.
AND unto the angel of the church in Thyatira, write, These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; 19 I know thy works and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.
e had a few things against them.
complain. Nevertheless, I have a few things against thee; and particularly, that thou permittest that woman Jezabel, (for she deserves no better name, than of that infamous and idolatrous harlot,) who audaciously and falsely says, that she is a prophetess, to teach and to seduce my servants, in order to avoid persecution, to commit fornication, and to eat things sacrificed to idols. And she is the more inexcusable, as I have given her sufficient time to repent of her fornication, and she repented not; but continued her enormities with increasing aggravation. But behold, at length I will execute judgment upon her. And let the process of my righteous vengeance be observed: I am just preparing to cast her into a bed; and will bring those who commit fornication with her, who suffer their consciences to be debauched by such licentious and detestable principles, into great tribulation, unless they speedily repent of their wicked works. And I will slay her children, those that presume to follow her in her wickedness, with sudden and inevitable death; and all the churches shall know, that though I am very long suffering with respect to many sinners, and am unwilling immediately to come to extremities; yet I am not to be mocked and trifled with; that my eyes are indeed as observant as they are bright and piercing, and that I am he who searcheth the reins and the hearts; and I will at length approve the
a That woman Jezabel.] When the description of the followers of Jezabel, in this verse, is compared with what was before said of the Nicolaitans, (verse 14, 15,) the resemblance appears so great, that I am induced to believe it is the same heresy which is represented under both these views; namely, the doctrine of those who taught it was lawful to dissemble our religious principles, and occasionally to conform to superstition and idolatry, in order to avoid persecution. And as Jezabel was so infamous an idolatress, and so great a mistress of seducing arts, there was an evident propriety in such a representation, 1 Kings xvi. 31; xxi. 25. Some have fancied this was some female heretic. Dr. Scott thinks it to have been Helena, the harlot of Simon Magus, the great ringleader of the unclean sect of the
Gnostics. (See Scott’s Christian Life, Vol. I. p. 231) Whether these words refer to any woman, who was in the plot, or only mean to describe a person of such seducing and dishonest practices, I cannot determine, though I rather incline to the latter. Compare verse 15, note 5.
b Commit fornication, and eat things sacrificed to idols.] Perhaps both of these might be the same; as it is well known idolatry is in many places in the Old Testament, and in several passages in this book, represented as adultery and fornication. I am he who searcheth—the hearts.] This manner of speaking is much more remarkable, than if it had only been said, that I search the hearts which remark answers the train of Mr. Emlyn’s reasoning against the argument brought from this text, to prove Christ’s proper Deity.
VOL. 6.
The faithful are ordered to be steadfast, till he come.
justice of my proceedings with respect to this society, as well as all others, and will give to every one of you according to your works, and according to those principles from which I know they have proceeded. But I say to you who are faithful, even to the rest of those that are in Thyatira, As many as do not hold this pernicious doctrine, and who have not known the depths of Satan, as they proverbially speak, nor make themselves the instruments of accomplishing the designs of his infernal policy; I will lay upon you no other burden, will not severely reprove you for that mixture of human infirmity, which is to be discerned every where. Nevertheless, what you have received, as of Divine revelation and command, hold fast till I come, and let nothing prevail upon you to make a sacrifice of your regard for me and my cause, for neither my ability, nor inclination, to reward those who are faithful, will ever be diminished. And as for him that conquers, and keeps my works unto the end, notwithstanding the vigorous efforts of the enemies of my gospel, to wrest it from him, or induce him to deny it, though he should be ever so much exposed and overborne now, I will, at length, give him complete power and victory over all the nations that have combined against my people, And I will raise him to the dignity and glory of sharing with me in my final triumph; and he shall rule them with a rod of iron, and they shall be at once dashed in pieces with it, like a potter’s vessel: in like manner, as I have also received the promise of my Father in that ancient
No other burden] Lord Barrington imagines this refers to the gospel decree addressed to Gentile proselytes, now abolished with the Jewish polity. As if it had been said, Though things strangled, and blood, were formerly forbidden, as well as idolatry and fornication, yet I will not subject you to this injunction. Bar. Ess. iv. p 20.
Power over the nations] This power over the nations, of breaking them to pieces like a potter’s vessel, &c. cannot, I think, be understood, of temporal dominion; for as the promise is made to every conqueror, and many Christians fell by the oppres-
sive power of the enemy, and would, considering their present circumstances, be degraded rather than exalted, if raised to the possession of any earthly dominion and triumph, it appears to be much more properly explained of that final triumph of Christ over his enemies in the last day, when he shall crush them all to utter and irrecoverable ruin, and all his saints raised from the dead, and clothed with robes of glory, shall sit down with him on his throne, and constitute that illustrious body, which in, and with their exalted head, shall subdue every opposing power.
Christ’s epistle to the church in Sardis.
oracle, (Psal. ii. 9,) the accomplishment of which all my faithful subjects shall see; for they shall behold all their enemies, however numerous and mighty, laid prostrate at their feet in the dust, and covered with everlasting confusion. And I will give him, even every one who approveth his fidelity to me, such lustre and glory, that he shall shine in my presence like the morning star, when its sprightly and cheerful beams break through the shades of night, and proclaim the approaching sun. He, therefore, that hath an ear, let him attentively hear what the Spirit saith unto the churches; for all the churches are concerned in the message I send to each; and the importance of the contents make them worthy of universal regard.
And to the angel, or minister, of the church in Sardis, write, These things saith he, that hath the seven Spirits of God; he who presides over, and orders the dispensations of the Spirit, with respect to his various gifts and graces, and produces thereby such wonderful events as shall astonish all future ages; and that hath in his hand the seven stars, which represent the ministers of the churches, all whose motions he continues to govern and direct, according to his all wise and gracious pleasure: I know thy works; that thou dost not answer that character which thou generally maintainest in neighbouring churches, for religion and piety. I know, that thou hast a name that thou livest; thou makest a splendid profession, and many of thy brethren are deceived by thy apparent zeal; but thou art indeed dead; there is little real religion lying at thy heart, nor do the uniform fruits of it prevail in thy life and conversation. Be watchful, therefore, that the whole may not be lost; and strengthen the things which remain, and which are ready to die; for I have not found thy works filled up, in the sight of God, with that care and fidelity with which they ought to have been discharged; and he, therefore, cannot behold thee with the same approbation and delight, as he does more active, more diligent, and more resolute Christians. And this thy declension in religion is the more aggravated, as thou hast had so many
They who overcame, shoud walk with him i
advantages for improvement. Remember therefore, how thou hast received, and heard; for though thou mayest forget these advantages, they are all distinctly in my view; and let it therefore be thy care to hold fast what yet remains; and to repent of that negligence by which thou hast lost so many opportunities: therefore, unless thou art watchful, I do now solemnly warn thee, that I will come upon thee by some alarming and awful interposition of my Providence, on a sudden, as a thief, on those that are buried in sleep; and thou shalt not know at what hour I will come upon thee; and the surprise will throw thee into the greatest consternation and distress. But I will do thee the honour, and the justice, to say, that thou hast a few names, and people, even in Sardis, corrupt and indolent as the general state of it is, who have not polluted their garments, with the abominations by which so many have contracted gross defilements. And, as they have been distinguished by their fidelity and their zeal, I will distinguish them by my special favour, and raise them, ere long, to those seats of complete purity and glory, where they shall walk with me in whiteᶠ robes, and attend my joyful and triumphant train; for they are worthy of such distinguished honour, as they have been especially careful to keep themselves from those evils which have been generally prevailing around them. As for the conqueror, he shall be clothed in white raiment; every victor shall wear the habit of festivity and triumph; and I will not blot out his name from the book of life,ᵍ but,
[Walk with me in white.] It is well known, that white robes were worn on occasions of great joy, and sometimes in triumphant processions; to both which were, probably, a reference, as indeed it seems that triumph and feasting would naturally go together. Priests also were clothed in white, and the addition of that dignity may also be implied, as certainly coming within the scheme of Christ with regard to his people. (Compare Rev. i. 6.) Some think here is an allusion to the custom of the Sanhedrin, when they examined the candidates for the high priesthood; if they judged him worthy, they gave him a white garment; if unqualified, he was sent out from among them in mourning. L’Enfant Intro. p. 86. See Ainsworth’s Pref. to Gen. [I will not blot out his name, &c.] I think this plainly implies, that some name shall be blotted out from the book of life; and consequently, as nothing can occasion an alteration in the decrees of God, I think it proves, that the book of life does not signify, the catalogue of those whom God has absolutely purposed to save; but rather the catalogue of those who were to be considered as heirs of the kingdom of heaven in consequence of their Christian profession, till by apostasy from it they throw themselves out of that society t
Reflections on the epistles to Thyatira and Sardis.
of life, but I will confess his name before my Father, and before his angels.
as he is enrolled among my faithful people, he shall ever continue in their number; and when the register shall be read over in the presence of God in the great day, I will confess his name before my Father, and before the full assembly of his glorious angels, and not be ashamed to acknowledge him as my friend and my favourite.
He that hath an ear, let him hear what the Spirit saith unto the churches.
He that hath an ear to hear, let him hear what the Spirit saith to all the churches; and let every one that hears, be animated by so glorious a hope, to exert his utmost efforts in this holy and honourable warfare.
Rev.
iii. 5.
IMPROVEMENT.
LET the disciples of Christ always remember, that his eye penetrates the most hidden recesses; that he searcheth the hearts and trieth the reins of the children of men: accordingly, let them take heed to cherish nothing, even in their hearts, which their great Master will behold with displeasure. There may faith, and patience, and charity, erect their throne; and may their dominion so prevail, that our last works, like those of the church of Thyatira, may be more than the first. And surely it is most reasonable, as we approach the end of our course, as we experience more of the vanity of life, and the substantial and solid pleasures of religion, that they should be so. But, alas! how much more common is the character of the church of Sardis, and of those who have only a name to live, while they are dead? Censorious and uncharitable as too great a part of the world is, are there not some who are ashamed and humbled in the view of the esteem which they are held in by their brethren, while conscious of so many inward, though unallowed, infirmities, of so much deadness and coldness in religion, even where they would be most zealous and lively? Alas! how far are our works from being filled up before God! Let us often lament these our imperfections and declensions; let us deeply humble ourselves before God on account of them; and let us be as vigilant as possible, that we may strengthen those things, which if they do indeed remain, seem ready to die. The more general the prevalence of such an indolent temper is, the more let us emulate the distinguished honour of those few names in Sardis, which had not defiled their garments; that we may walk with them; and with Christ, in white raiment; that we may arrive at that happy state of everlasting
chap.
iii. 1
which they before belonged; and it seems to intimate, that though the imperfection even of these conquerors, might, in strict justice, have deserved it, yet Christ would spare them, and suffer them to continue
in the number of those who should finally be found registered, as free of the heavenly city; and who, in the great day, should be called up to possess it.
Christ’s epistle to the church in Philadelphia.
purity, of everlasting festivity, of everlasting triumph, which our v. Divine Master has encouraged us to expect. We know not verse how unexpectedly he may come upon us: let us be always ready, 3 always strenuous in maintaining a holy war against the enemies of our salvation; and then we shall conquer, we shall triumph; 5 our name shall remain in the book of life; it shall be confessed by chap. Christ before his Father and his holy angels: we shall share with ii. 26 him in his triumph over all the rebellious nations, in that day, 27 when he shall dash them in pieces like a potter’s vessel: we shall 28 for ever wear the lustre of the morning star; yea, we shall shine forth as the sun in the kingdom of our Father. Amen.