Revelation 2
OGCTomlinson’s Comments CHAPTER II LETTERS TO THE SEVEN CHURCHES INTRODUCTION
The letters to the seven churches of Asia were composed in accordance with an exact literary arrangement. Each one consists of the same parts: a salutation to the church addressed; a description of Christ from some particular aspect with direct relation to the spiritual condition of the church; a message of praise or censure; exhortations in keeping with the special need, a promise to him that overcometh and an admonition He that hath an ear let him hear what the Spirit saith to the churches. The only exception to this symmetry is in the matter of the last partthe admonition. In each of the first three letters it precedes the promise to the overcomer; in the last four letters it follows his promise. The distinction makes two groups of letters, one of three and the other of four, just as the seven seals, the seven trumpets and the seven vials are divided into two groups each, of four and three. In this study of the seven letters see chart following page 41.
Revelation 2:1-7
Strauss-’ Comments SECTION 4
Text Revelation 2:1-7
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: 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; 3 and thou hast patience and didst bear for my name’s sake, and hast not grown weary 4 But I have this against thee, that thou didst leave thy first love. 4 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. 6 But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate. 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.
Initial Questions Revelation 2:1-7
Who is he who holds the seven stars in his hand and walks among the seven golden candlesticks - Revelation 2:1?
How does the Lord commend the Ephesian Church - Revelation 2:2-3?
Were these commendable characteristics enough to save the Church from the purging power of Christ - Revelation 2:4-5?
What is our first love to be?
Does the Lord tell this Church that after all no one is perfect, therefore, they are not to worry too much about their spiritual condition - Revelation 2:5?
Who were the Nicolaitans?
Is this message and warning applicable to us today?
If John was writing to the Church at Ephesus (singular in chp. 2), why does John conclude with the plural - churches, Revelation 2:7?
How long must a Christian remain loyal and continue to mature in Christ - Revelation 2:7?
The Church in Ephesus
Chapter Revelation 2:1-7
Dr. Merril Tenney (Revelation Interpreted, pp. 50-69) has an excellent simple preaching - teaching break down of each of the letters to the seven churches. The analysis contains seven factors which are as follows: (from p. 51 of chapter 5)
The Commission
The Character
The Commendation
The Condemnation
The Correction
The Call
The Challenge
We shall not follow this analysis in our comments, but it might prove beneficial for outlines study of the seven letters. The first city which the Lord visited was the New York of Roman province of Asia. This great metropolis had heard the Apostle born out of due time preach Jesus Christ as saviour. Paul had resided in that city of sin three years (Acts 19:1-10; Acts 20:17-38). The mystery cults flourished there. Their apparent self-satisfied attitude stood at marked tension with the man banned to Patmos just sixty miles away. Pliny called Ephesus the Light of Asia. The light of that city must be understood in view of its sanctioning the Temple of Diana where every vile act imaginable was committed. It was a religious city in need of a saviour fit for the problem of reclaiming souls from the sinkhole of sin. Only one other city in the ministry of the great Apostle received so much watering and gave so little increase, and that city was the imperial city itself - Rome.
It was to this proud, arrogant, religious city that John was Commissioned to write to the angel of the Church.
The speaker is identified as the one holding the seven stars in his right hand. This was Jesus Christ (see imagery in Revelation 1:16)1 The speaker’s first hand knowledge of the congregation is brought out by the imagery latent in the word (perapaton - pres. part) walketh. Literally it says - the one walking around observing the conditions. His knowledge is not second handed - hear-say or grape-vine information.
The personal knowledge of the spiritual condition of the church is further brought out by the verb I know (oida - 2nd perfect with present) - sense. Here Christ’s commendation of the Church seems, on the surface, to put that congregation in the fore of spiritual victory. Thy toil implies that they were an active (busy) congregation. The next very vivid descriptive term presents the congregation as engaged in an exhausting type of work. The term John used was kopon which means a work which is very hard, i.e., requires much energy. This is indeed commendable - so far! Many contemporary congregations are also busy keeping its membership busy. The Church in Ephesus was also a paradigm of patience. Surely the Lord loves a Church which exemplifies characteristics like the light Asia does. This congregation was also morally alert. It could not bear evil men (bastasai - aor.act.). (Paul uses a form of this term in Galatians 6:2 - bearing each others burdens). This congregation hated evil men to the extent that put them to the test and found them wanting.
Apparently, there existed in Asia more than one (plural of Apostles) who made the claim that they were Apostles of the Lord. The Ephesian congregation put them to the test (the passage does not say what constituted the test) and found that they were not Apostles. From this situation it appears that the Lord’s Apostles (or at least many of them) were not personally known in Asia, or else this situation could have never come about. This congregation was so committed that they gave priority to the truth.
So concerned were the Christians in Ephesus to protect the name of Christ, that they did not grow weary (kekopiakos - perfect, ind.). The use of the perfect tense implies that they have been laboring for the Lord, and their concern enabled them to avoid becoming weary or tired of their work.
What possibly could be wrong with a congregation that worked so diligently to protect the purity of the Lord’s name? This active church was condemned for departing from their first commitment. How could this be? John emphatically stated that this congregation was not merely in danger of or in process of leaving their first love; he stated that they had completed the act of leaving (aphçkas, 1st aor. act. ind.). This speaks eloquently against the denominational, anti-biblical doctrine of Eternal Security or Once in Grace Always in Grace.
Note: See Robert Shank, Life in The Son: A Study of the Doctrine of Perseverance, Westcott Pub. Springfield, Missouri, 1960. This is a very fine study by a Southern Baptist Minister, who once held the doctrine of Eternal Security, but after finishing this study, he rejected the doctrine. It has caused a great deal of discussion among Southern Baptists - both present and past generations.
The fact of the possibility of apostacy from the Christian faith is categorically claimed in this verse. The first love is Christ!
They were commanded (mnçmoneue - sing. pres. imp.) as individuals to remember. The singular form of the term translated remember makes it apparent that repentance is an individual and not a group matter. What were they to remember? Before they could be restored, they must recall whence thou art fallen (peptokas - sing. perf. ind. - expresses the state of completeness) and repent (metanonson - sing. aor. imp.). As the command to remember was singular and imperative, so is the command to repent - singular and imperative - do at once before it is too late! Each individual member of the Church in Ephesus was commanded to repent! The consequences of repentance would be a restored relationship with the Lord or their first love. Christ declared unless they repented (conditional ei de me - and if not) he would come and will remove (kinçsw - fut. ind. act.) their lampstand (the lampstand was identified as the church - Revelation 1:20).
After that warning, Christ again commends them for hating the works of the Nicolatians. Who were they? The name is formed by combining nikon - to conquer, and laos - the people. Martin Kiddle is probably right in his views about the Nicolaitans. They were followers of Nikolaos, the proselyte from Antioch (see Acts 6:1-6). This view is at least the general patristic tradition. (See Martin Kiddle, Moffatt Commentary Revelation, Harper & Bros. N.Y., pp. 33-34 - In the liberal British tradition).
Jesus Christ warns and challenges the Church in Ephesus with these words (literally) the one having an ear, let him hear what the Spirit keeps on saying to the Churches. Each individual is addressed, and charged with the responsibility of hearing (akousatô - sing. 1st aor. imp.). Each individual is commanded to hear immediately! This is not mere passive listening, but an active response to what is heard. Does this command of the Lord fit any contemporary congregations, or any of the legion of church attenders? How many of us listen to the Word and just attend to what we like to hear? There is as much a responsibility to God to prepare to listen as there is responsibility on the part of the one who prepares to speak. Often Churches act as though only the speaker is responsible to prepare to speak and they are free from responsibility to prepare to listen.
Though it is to the Church in Ephesus that the warning is directed the conclusion is reached for all of the Churches (plural). The promises of the Lord are available only for (literally) the one overcoming (nikônti - pres. part. i.e., continual victory). I will give to him to eat of the tree of life which is in the paradise of God. It is not to the indifferent Church member or to the infrequent attender that the promise is given, but rather to the one (individual) who continually overcomes (is ultimately victorious in his Christian life).
Note: See Ragnar Leivstad, Christ the Conqueror: Idea of Conflict and Victory in the New Testament, MacMillan, N.Y. 1954; also Special Study on Theme of Victory in The Revelation.
Review Questions
Who is the speaker addressing the Church in Ephesus - Revelation 2:1?
Does the congregation at Ephesus have commendable characteristics - Revelation 2:2? What were they? Discuss.
Does being busy in Church work necessarily mean that we are pleasing God - Revelation 2:4?
Is it possible to fall from the grace of God - Revelation 2:4?
What was the initial condition for repentance as stated in Revelation 2:5?
Does John declare in Revelation 2:5 that individuals had actually completed the act of falling?
What would happen, if they failed to repent - Revelation 2:5?
Is there a responsibility for each of us to prepare to hear and heed the Word of God - Revelation 2:7?
Discuss the spiritual implications of the tense of the verb - hear in Revelation 2:7.
Are the warnings of this section of scripture only applicable to the Church in Ephesus - Revelation 2:7?
Tomlinson’s Comments
*The Church in Ephesus
Text (Revelation 2:1-7)*
1 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: 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; 3 and thou hast patience and didst bear for my name’s sake, and hast not grown weary. 4 But I have this against thee, that thou didst leave thy first love. 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. 6 But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate. 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.
Revelation 2:1 It was perfectly natural that the first church addressed should be the one in Ephesus. The city was the capítol of the province and its chief religious and commercial center. It was called The light of Asia. One of the seven wonders of the world, the temple of Diana, or Artemis, was located there. Here Paul founded the church and labored with it for more than three years, (Actschapter 18) and afterward addressed to it one of the New Testament epistles. Later he sent Timothy there and addressed two letters to him. Here, too, if early church tradition is to be accepted, John labored from about A. D. 70 until his death.
It was natural that the first message should be addressed to the church nearest to the apostle’s heart. These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the golden candle sticks. By some such phrase each letter is linked to the divine Christ.
In Bible language, to have a thing in one’s right hand means to have it under one’s power. Thy right hand, O Lord, is become glorious in power; thy right hand, O Lord, hath dashed in pieces the enemy. (Exodus 15:6)
The word holdeth in this verse is a stronger term than the had in (Revelation 1:16). In this salutation Christ assured the Ephesian church, which represented the infant church of the first century that he was not only walking among the churches but holding them in his strong right hand.
Revelation 2:2 The patience of the church had been severely tried in its very inception, but Christ said, I know thy works, and thy labor.
The church was not only to be praised for its work for Christ, but for the travail of labor in bringing the man-child, Christ, to the world. The church also was commended for its utter abhorrence of those who were evil. This is all the more remarkable when we remember that these Ephesian Christians had but recently left the vileness of paganism. It puts the modern church, with its tolerance for all kinds of worldliness, to shame.
Again the church is commended for its rejection of false apostles. How well they had learned of John himself how such a test should be made. He had taught, Beloved, believe not every spirit, but try the spirits whether they are of God; Every spirit that confesseth that Jesus Christ is come in the flesh is of God. And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of anti-christ, whereof ye have heard that it should come. And even now already is in the world. (1 John 4:1-3).
There was no false softness in those first Christians; they found such to be plain liars.
Revelation 2:3 For Christ’s name sake the church had borne the labor of opposing those who would corrupt the gospel and had not grown weary, knowing in due season they would reap if they fainted not.
Revelation 2:4 After these words of praise a stain on the church is pointed out. They had been loyal to the truth, orthodox in the faith and outstandingly clean in life, but they had not maintained the ardor and devotion of their first love. Nothing but the fervent love of the bride can satisfy the Bridegroom.
The church had fallen into the temptation to which contenders for the faith once and for all delivered to saints are peculiarly exposed, namely, that of censoriousness, suspicion, bitterness, factiousness and division over non-essentials. Zeal for pure doctrine easily degenerates into hatred for those who differ in their beliefs.
Revelation 2:5 Christ’s rebuke is sharp. If they fail to remember from whence they are fallen and repent and do the first works, he will come, and that quickly, and remove their candlestick out of its place.
He would not come in person, but in providence and judgment.
Revelation 2:6 But here is another ground for commendation. Thou hatest the deeds of the Nicolaitanes, which I also hate.
The exact origin of this sect and character of its beliefs are in dispute, but it is generally thought that the followers of Nicolas taught that Christian liberty meant license. More will be given on this sect when it comes to full flower in the life of the Pergamos church.
Revelation 2:7 He hath an ear to hear, let him hear what the spirit saith unto the churches.
Since he addressed this injunction unto the churches it becomes evident that the epistle was not addressed to one local church alone, but to all the churches of the Ephesian period of church history.
This is a characteristic saying of the Lord. None other makes use of it. He employs it in connection with certain of His utterances in order to impress upon us their peculiar importance. It occurs eight times in the gospels, where in each case the plural ears is used. (Matthew 11:15; Matthew 13:9; Matthew 13:43; Mark 4:9; Mark 4:23; Mark 7:16; Luke 8:8; Luke 14:35)
It occurs eight times in Revelation, in each of the seven letters, and again in Revelation 13:9, where the singular ear is usedin each case.
To him that overcometh, is an expression peculiar to John. It occurs once in his gospel, six times in his epistles, I, II and III John, and sixteen times in Revelation, but only three times in all the remainder of the New Testament.
The reward to the overcomer is to eat of the Tree of Life, which is in the midst of the Paradise of God. This tree is seen in the garden of Eden (Genesis 2:9; Genesis 3:22), then here in this letter to Ephesus and, finally, in the New Jerusalem. (Revelation 22:2)
The Tree of Life is seen in the garden of Eden and man was driven from it after he had sinned in eating of the Tree of Knowledge of Good and Evil, lest he should eat of the Tree of Life and live forever. Now in overcoming sin, of transgression, of omission and seduction to false teaching, he is given access to the Tree of Life that he may live forever sinless. Thus we see the tree figures prominently in the sinless earth at first and then again it figures conspicuously in the vision of the glorified earth with which the book ends. It is a figure of eternal blessedness, eternal salvation in its fullest sense.
Revelation 2:8-11
Strauss-’ Comments SECTION 5
Text 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 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. 10 Fear not the things which thou are 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. Be thou faithful unto death, and I will give thee the crown of life. 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.
Initial Questions Revelation 2:8-11
How can a poverty stricken Church be rich?
What does the term blasphemy mean?
Does John believe that the Devil was a real person and responsible for evil?
How would being thrown into prison, try or test our faith in Christ?
Does the Lord expect us to be faithful, even to the point of surrendering our own lives?
What does the phrase - the second death mean?
The Church in Smyrna
Chp. Revelation 2:8-11
Professor William M. Ramsay called Smyrna the city of Life; it was also the seat of the Imperial Cult. Smyrna has existed from a millennium before Christ to the present. Today it is a city of over 250,000 inhabitants. The Glory of Asia stood 35 miles to the north of Ephesus. Damascus had her street called straight; and Smyrna has the Golden Street. This street was lined with infamous temples to Aphrodite, Asklepios, Apollo, and to the mighty Zeus. From a Christian perspective, its most notable contribution to the world of the N.T. was a congregation of the Lord’s people. Polycarp was bishop of this congregation soon after its basic departure from the biblical concept of the Church and its polity. What did our Lord think of this Church?
John was commanded to write (see Revelation 2:1) to the angel of the Church in Smyrna. Christ addresses this congregation as the first and the last, who became (egeneto - II Cor. ind.) in a single act - dead and lived (ezmsen - I Cor. mid. voice in a single act lived again of his own will; the force of the middle voice). The King James erroneously translates this as a present tense is alive. With His credentials of the fact of His resurrection, Christ addresses this Church. What greater grounds could there be for His demanding obedient response to His Lordship?
Christ acknowledges that He is aware of their affliction. (Thlipis - pressure, i.e., burden - pressing down). Their suffering was not unknown to their God. The Lord’s vivid imagery is again apparent as He speaks of their poverty (ptôcheia - is a man who has nothing. Another term, penia means a poor man or a man who works for a living.) The great contrast was that this great commercial metropolis was rich, but the Christians were destitute.
In what way could a poverty-stricken congregation be rich? They were wealthy with the things that last - faith, etc. They were building for Eternity! It was their commitment to Christ which enabled them to withstand the railing (blasphçmian - from two Greek words which mean to speak, to hurt). It takes Christ given courage to maintain a progressive faith, when there were no physical signs of God’s blessing (they were poverty stricken), and Jews of the synagogue of Satan were blaspheming their Christ by railing against them. The phrase a synagogue of Satan means that their assembly is dedicated really to Satan and not God.
In our day there are many learned documents written to set forth the thesis that contemporary anti-Semitism had its origin in the scriptures. They often fail to consider the Jewish enmity toward the cause of Christ (see Book of Acts) - as long as Christians were a minority group. Note: R. Wilde, The Treatment of the Jews in the Greek Christian Writers of the First Centuries, Catholic University of America Press, Washington, D.C., 1949; Jules Isaac, Has Anti-Semitism Roots in Christianity?, National Council of Christians and Jews, New York, 19, N.Y.; The Talmud speaks of good and bad Pharisees, but still Jewish and Liberal Christians continue to attach the biblical data with regards to Christ’s attack on the Pharisees, John’s use of the term The Jews, etc.: Jacob R. Marcus, The Jew in the Medieval World, The Jewish Pub. Soc. N.Y. second printing, 1961; David Daube, The N.T. and Rabbinic Judaism; Athelone Press, Univer. of London; H. Loewe, Pharisaism, Judaism and Christianity volume I (ed. by W.O.E. Oesterley) gives summary of passages showing that Pharisees were opponents of legalistic Jewish religious as was Jesus. These give examples to what is found in the N.T.; C. G. Montefiore and H. Loewe, A Rabbinic Anthology, pp. 202-232 for other examples - A. T. Robertson’s work, Jesus and the Pharisees - very defective study. Use it with care! John (John 4:22) said that Salvation is of the Jews. Yet today, there are three Jews who influence the world more than our Lord - Freud, Einstein, and Marx. But ultimately the Jew from Nazareth shall prevail!
In the midst of all their tribulation and persecutions, etc., Christ commands them do not fear (phobon - per. imper.mid.) the things there about to suffer. Had not they suffered enough for Christ’s sake? Now He comes in person and tells them that things will grow worse than they are at present. That certainly was not a very comforting message. Christ declares that The devil is about to throw some of you into prison in order that (this is a hina clause or a purpose clause, that is the purpose of their being cast into prison was) you maybe tested (peirasthçte - pl. 1st aor., passive voice, subj. mood). They were being put to the test (the implication of passive voice) in order to determine their ultimate commitment. They were to have affliction ten days. Next, the Lord commanded that they be faithful (ginou - sing. imper. present - means that each individual in the Church was commanded), because their faithfulness unto death was a necessary condition for receiving the crown of life (zôes) not bios. Christ does not offer mere biological existence. (He offers Life! - a sermon suggestion - Passing from Existence to Life.)
The one continually having an ear let him hear what the Spirit keeps on saying to the Churches (plural - therefore does not merely apply to the Church in Smyrna). The one who is continually victorious (nikôn - sing.pres. part. - the individual who constantly overcomes or is victorious) will by no means be hurt by the second death. What does the second death mean? From contemporary Jewish literature, we know that this means damnation. Death of the body was physical death; death of the God-given spirit, damnation by which it would be dead to all that it had been created for was the second death which could be avoided.
Note: For the Rabbinic literature, etc., see Hermann L. Strack and Paul Billerbeck, Kommentar Zum Neuen Testament aus Talmud und Midrasch, 1922-1961-6 volumes in 7 parts - volume 3 contains Briefe des N.T. und Offenbarung, 1924. An indespensible work for any serious background study of any N.T. book: see appendix III at end of this chapter.
Review Questions
What credentials did Christ set forth as He began to condemn the Church - Revelation 2:8?
How poor was this congregation - Revelation 2:9?
Study James chapter 2 and 3, and discuss in light of this poor-rich congregation - Revelation 2:9.
What does phrase the synagogue of Satan mean - Revelation 2:9?
What did our Lord command that these Christians do in view of the coming, more intense, persecution - Revelation 2:10?
What were the necessary conditions for receiving the crown of life - Revelation 2:10?
How are we to hear the Word of God - Revelation 2:11?
What does the second death mean - Revelation 2:11?
Tomlinson’s Comments
*The Church in Smyrna
Text (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: 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. 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. Be thou faithful unto death, and I will give thee the crown of life. 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.
INTRODUCTION**
To the angel of the church of Smyrna write:
Following the letter to the church in Ephesus, it is quite natural that the church in Smyrna should be the next addressed. The city lay just forty miles north of Ephesus and still is second in importance. As Ephesus was called The Light of Asia, Smyrna, because of its charming surroundings, was called The Beauty of Asia. The history of the planting of the church is unknown, but during the second century the church was quite prominent. Since the city had a large Jewish population, which was bitterly opposed to Christ and His church, it came to be known as the suffering church, because of persecution.
Revelation 2:8 To the church in Smyrna, Christ very fittingly presented himself as the First and the Last, who was dead and is alive. To this martyr church came the cheering word that its head and Lord had triumphed over death and the grave.
It was well for the church now farther removed from Pentecost to be so saluted. He had been with the church from the beginning, as symbolized in the Ephesian epoch and he would be with the church through this church period, yea, even to the last one.
He wanted them to know that he was not dead, but alive. While he had given up His life, He had broken the shackles of death in the resurrected life. So if persecution should exact the extreme sacrifice of their lives He wanted them to hold fast to the promise, For if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you. (Romans 8:11)
Revelation 2:9 He wanted them to understand that He knew of their works, which stirred up such persecution that they experienced great tribulation. Also He knew that their tribulation had produced their poverty.
The first century with its advantage of the newness of the gospel message has now passed and persecution sets in. Like Jesus enjoyed the period of popularity to be followed by that of opposition, so the Smyrnan church meets persecution. But they were richrich in faith, hope and fruitful works.
Their witness for Christ was accompanied by vilification and slander. This form of blasphemy was attributed to Christ’s old enemies, the Jews. They were experiencing what Paul earlier had experienced at Antioch of Pisidia where the Jews blasphemed and contradicted the preaching of Paul and Barnabas. (Acts 13:44-46)
While all this was true yet there is a deeper meaning here. These were claiming to be Jews in the sense that they claimed to be the true Israel of God in opposition to the rightful claim of the persecuted church to this designation.
Paul said, For he is not a Jew, which is one outwardly; neither is that circumcision which is outward in the flesh; But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the Spirit and not in the letter, whose praise is not of men, but of God. (Romans 2:28-29)
This is further evidence by these Jews being called the synagogue of Satan, who is called the devil in Revelation 2:10. This is the first mention in Revelation of the great adversary.
Christ here denies the right of these opposers to employ the term Jews in the sense of being God’s chosen people. Here in verse nine the reference is made to what might be called ecclesiastical activities of the adversary; for one of the most successful devices against the true church is the organization of religious societies in imitation of the true church. The pure primitive church was not an organization of government, but an organism of life, Christ being the head of his mystical, spiritual body. The church at Smyrna was opposed by such an organization. Those, who opposed the true church, professed to be Jews, the symbolical name of God’s people. They set up substitute organizations for the church and declared they were just as good as those who refused to depart from the scriptural pattern. Christ calls this blasphemy. He stripped off their outward pretention and revealed them for what they were the Synagogue of Satan.
Paul, the apostle likewise employs the name Satan in the same connection for in warning against false apostles who sought to pass themselves off as the apostles of Christ, he said, And no marvel for Satan himself is transformed into an angel of light (2 Corinthians 11:13-15)
It is significant that the only other church, besides that at Smyrna, which received unqualified commendation from Christ (The Philadelphia church) was also opposed by them of the synagogue of Satan, which say they are Jews and are not, but do lie. (Revelation 3:9)
Revelation 2:10 The church was to fear none of those things because of the reasons about to be presented. The activities of the adversary take the form of physical persecutions. He wanted them to know that back of their suffering, imprisonment and trials was none other than the devil, using men and institutions as his agents.
He declared, Ye shall have tribulation ten days The number ten in Bible symbology indicates a complete testing, or trial to the limit of human endurance. Thus Jacob complained that Laban had changed his wages ten times. (Genesis 31:7; Genesis 31:41). The plagues of Egypt were ten in number (Ex. Chapter s 7, 8, 9, 10, 11, 12, 13) Israel was tested with ten commandments. (Exodus 20:1-19). God’s patience had been tried to the limit. He said, they had tempted him now these ten times. (Numbers 14:22) Daniel requested that he and his companions be tested ten days. (Daniel 1:12-15).
So the church at Smyrna was to be fully tested, as the persecuted church.
He said, Be thou faithful unto death (unto martyrdom). For this they were to have, not a royal crown, but the garland crown of victory over death. (1 Corinthians 9:24-25) (2 Timothy 4:8)
Revelation 2:11 Again it is a call to be heeded, not only by the Smyrnan church but the churches, which the one at Smyrna represented. He that overcometh shall not be hurt of the second death. Those who win this incorruptible crown shall live forever. This corruptible shall put on incorruption (1 Corinthians 15:54-55). To die the second death is to me sent from the final judgment throne into hell (Revelation 20:14-15). They might suffer the death of the body, but not of the soul.
Revelation 2:12-17
Strauss-’ Comments SECTION 6
Text 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: 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. 14 But I have a few things against thee, because thou hast there some that hold the teaching of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed to idols, and to commit fornication. 15 So hast thou also some that hold the teaching of the Nicolaitans in like manner. 16 Repent therefore; or else I come to thee quickly, and I will make war against them with the sword of my mouth. 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.
Initial Questions Revelation 2:12-17
Where was the phrase - the sharp two-edged sword used in The Revelation before this verse?
What was the teaching of Balaam?
Where is the Old Testament background for Revelation 2:14 located?
Is it possible today that entire congregations like the 1st century Church in Pergamum needed to repent?
The Church in Pergamos
Chp. Revelation 2:12-17
Pergamos, (the Greek form is Pergamum) stood approximately 55 miles N.E. of Ephesus in the valley of the Caicus. Pergamos was the capitol city of the Attalid realm. Later, the Romans made it the capitol of the province of Asia. The inland location of the city precluded it as a candidate for taking over the trade of Smyrna and Ephesus. There are at least two things which should be remembered about Pergamos: (1) That it had a great library of 200,000 books, and the word parchment is derived from the city’s name; (2) It was internationally famous as a center of Asklepios worship. Asklepias was the god of healing. Asklepios-’ chief descriptive title was (sôter) saviour. The emblem of this Asian saviour is the serpent.
Pergamos was the outpost metropolis of Greek civilization. Beyond the city’s borders lie the hordes of barbaric Celts. It is particularly important for our study of the Revelation, to know that Pergamos gloried in the presence of the Temples to Athene, Zeus, and was a center of the Caesar Cult. Caesar claimed to be god, but the Church in Pergamos acknowledged only one saviour (not asklepios) and one God (not Caesar) but rather the Lord Jesus Christ.
John is once more commanded to write (same form as the other instances). Who is speaking, and how is He described? Christ is speaking as the one having the sharp two-edged sword. He speaks the word of God, and it shall not return unto Him void. (The nature of the Word of God, in both O.T. and N.T. will be traced in a Special Study in this volume.)
I know where you dwell where the throne of Satan is. The word says that the Church was not to run away and hide but rather they were to dwell there permanently. (Here katoikeis or permanent resident versus paroiken, pilgrim or stranger.) The King James translation of thronos as seat is faulty. It means a throne from which he reigns as their -lord.-’ There is no neutral ground - either Christ is our Lord, or Satan is our lord - which is it to be?
And thou holdest (krateis - sing. pres. act. they were constantly holding on to the faith; and they were doing it individually (force of the sing.) the name of me. Semetic background is present here in the use of name which stands for the person. And did not deny (ouk çrnçsô - sing. 1st aor. ind.) in one act of refusal to deny Christ, most of the individuals (the sense of the singular form 2nd per. sing.) held fast to the faith once and for all delivered to the Saints. There was no compromise on the part of most church members in Pergamos (my faith). Christians at Pergamos held fast to Christ under heavy persecution, even under martyrdom. One martyr by the name of Antipas was singled out for special mention during the siege of hate. We know nothing more about Antipas than is mentioned here. We do know that Antipas held firm unto the end in the place where Satan continually dwells (katoikei - pres. tense). Satan did not merely drop in and out of this city, but it was his constant home base.
Their stand for Christ was a gallant one, but they permitted the ones holding the teaching of Balaam to remain in the Church’s fellowship. This is ample warning that the Lord is not merely concerned with the Church as a whole, but for every single individual claiming membership in it. It will not do to have available a good statistical report of the church. Many congregations today look on the surface to be progressing and successful; but what of the belief and behavior of every church member? It is not simply a matter of how many (even if statistically small) heretics are continually present in the Church life, but rather, are there any at all? Who was Balaam? (See Numbers 25:1-9; Jude 1:11; and 2 Peter 2:15.)
There were two heretical groups in this congregation - the followers of Balaam and the Nicolaitans. Condemnation was Christ’s answer to the Nicolaite’s contamination of this congregation. Who were the Nicolaitans? No absolutely final answer can be given to this question, but they were probably committed to some form of Gnosticism. Note: An understanding of Gnosticism is also imperative for a study of the Johannine Epistles as well as The Revelation. For further study see J. Doresse, The Secret Book of The Egyptian Gnostics. Viking Press, New York, 1960; The Biblical Archaeolgist, February, 1961 - Floyd V. Filson, New Greek and Coptic Gospel Manuscripts, pp 2, Religion in Life, Winter, 1961-62 - William R. Schoedel, New Gnostic Papyri, pp. 99; Puech, Quispel, and van Unnik, The Jung Codex, Mowbrays, especially, van Unnik, The Gospel of Truth and the N.T. for a study in parallels; an excellent general study is R. Wilson, The Gnostic Problem, Mowbray, London, 1958. See also Jonas-’ two works, and Bultmann’s Primitive Christianity in its Contemporary Setting, 1956 for a multitude of ridiculous assertions about the Gnostic origins of several N.T. ideas. Bultmann’s thesis is invalidated, because he uses antiquated views of Gnosticism which have been destroyed by the Nag Hammadi finds.
Under the above circumstances, what can the Church in Pergamos do in order to become again acceptable to the Lord? Christ gave an immediate answer - repent thou (metanoeson - sing. 1st aor. imper. each individual was commanded to completely repent immediately). Unless they fulfilled the necessary condition of repentance completely and immediately Christ says to them I am coming to you quickly and will fight with (or against) them (autôn - them - not the entire church, but the guilty, repentant ones) with the sword of my mouth. The Word of God shall prevail!
The one having (the appeal was always to individuals not to groups) an ear let him hear what the Spirit keeps saying to the Churches. To the ones who are continually victorious I will give to him the having been hid (kekrummenou - perf. pass. part) manna, and I will give him a white stone, It is impossible to completely identify the white stone symbolism, but it no doubt was a mark of identification to be given to all faithful Christians. On the stone would be inscribed their new name having been written (gegrammenon - sing. pass. pt. p. - the new name had already been inscribed on the white stone), which no one knows except the one receiving (it is supplied because the participle - the one receiving needs an object).
Review Questions
Pergamos was the center of what religious cult?
What could the phrase where the throne of Satan is mean - Revelation 2:13?
What does the use of the name of me suggest - Revelation 2:13?
Was the Church in Pergamos free from false teachers? What did the Lord command that they do about them - Revelation 2:14?
What is the O.T. background of Balaam (see Numbers 25:1-9) - Revelation 2:14?
What did the Lord require of the Church in Pergamos - Revelation 2:16?
*Tomlinson’s Comments
The Church in Pergamos
Text (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: 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. 14 But I have a few things against thee, because thou hast there some that hold the teaching of Balaam, who taught Balak to cast a stumblingblock before the children of Israel, to eat things sacrificed to idols, and to commit fornication. 15 So hast thou also some that hold the teaching of the Nicolaitans in like manner. 16 Repent therefore; or else I come to thee quickly, and I will make war against them with the sword of my mouth. 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.
INTRODUCTION**
This church was the farthest north, geographically speaking, of the seven churches in Asia. The city was a great religious center. The temple of Aesculapius was located there, to which sufferers came for healing from the four corners of the empire. Here also were the temples of Zeus, or Jupiter, Dionyson or Apollo. It was a perfect pantheon of pagan deities. Here Polycarp, that great Christian martyr was burned alive.
Revelation 2:12 The salutation. Christ here presents Himself as, He that hath the sharp sword with two edges.
How appropriate this salutation! Owing to the fact that conditions were to be found in this church which called for refutation by the word of God it was altogether fitting that, the two-edged sword, which is the Word of God, should be the symbol under which Christ presented Himself to this church period.
The bearing of this is seen in Revelation 2:16, where speaking of those whom He had just reproved, He says, Repent or else I will come quickly, and will fight against them with the sword of my mouth.
Revelation 2:13 This verse contains strong commendation. I know thy works, and where thou dwellest, even where Satan’s seat is. Seat here signifies throne. This church was in a place of peculiar danger, being directly exposed to the Adversary. Satan’s Seat here; some have supposed referred to the worship of Aesculapius, from the serpent being his characteristic emblem.
But there seems to be a deeper meaning here. It is called Satan’s seat here because it was where Satan’s authority was in some special way acknowledged. It must be noted that his devices in this case did not take the form of either spurious Christianity, or of physical persecutions as at Smyrna, but were of the nature similar to the device employed by Baalam against Israel of old. Of course, these epochs blend somewhat and we do find some faithful saint, named Antipas suffering martyrdom, and we also know Polycarp was burned alive, but the opposition took on a new dress here;something more subtle and deceiving.
Revelation 2:14 It will be profitable here to give a brief study of the doctrine of Baalam. Baalam taught Balak, the King of the Moabites, to cast a stumbling block before the children of Israel. Balak wanted the children of Israel cursed, but God would not permit Baalam to curse them as long as Israel was faithful to God’s commandments.
So Baalam then taught Balak to induce the children of Israel to indulge in the heathen worship and orgies, and then, of course, they would fall under the curse of God. This was accomplished through the women of Moab, by whom the Israelites were seduced into to take part in idolatrous practices and to commit fornication (Numbers 25:1-3).
Evidently, here the true church, the Israel of God in the Christian dispensation, was enticed to commit spiritual fornication. The sin that answers to this on the part of the Israel of God-’ -today (Galatians 6:16) is their participation in the formal and ceremonial exercises of religious bodies, whose form of worship is not after the New Testament pattern.
And this is just what happened historically to the church in the Pergamos period. The church had just gone through the persecution under Diocletian A. D. 303 to A. D. 313. Myers describes that persecution:
Toward the end of his reign, Diocletian inaugurated against the Christians a persecution which continued until his abdication, and which was the severest, as it was the last, waged against the church by the pagan emperors.. For ten years, which, however, were broken by short periods of respite, the Christians were subjected to the fierce flames of persecution. It was during this and the various other persecutions that vexed the church in the second and third centuries that the Christians sought refuge in the catacombs. Pp. 522, 523 Myer’s Ancient History. Revised Edition 1904
After the abdication of Diocletian, and the joint reign of Galerius and Constantine of only one year, Constantine was proclaimed emperor. In the now famous Battle of Milvian Bridge A. D. 312, Constantine’s standard on this celebrated battle field was the Christian cross. And it was beneath this emblem that his soldiers marched to victory. This act constituted a turning point in the history of the Roman Empire, and especially the fortunes of the Church of Christ. By a decree issued at Milan A. D. 313, the year after the battle of Milvian Bridge, the Edict of Toleration was issued and Constantine placed Christianity on an equal footing with the other religions of the empire. The Edict read as follows: We grant to Christians and to all others full liberty of following the religion which each must choose. Hear Myers again:
By subsequent edicts Constantine made Christianity in effect the state religion and extended to it a patronage which he withheld from the old pagan worship. By A. D. 321 he had granted the Christian societies the right to receive gifts and legacies, and he himself enriched the church with donations of money and grants of land.. From this moment can be traced the decay of its (the church’S) primitive simplicity and a decline from its high moral standard. It is these deplorable results of the imperial patronage that Dante laments in his well-known lines!
Ah Constantine! of how much ill the mother, Not by conversion, but that marriage dower Which the first wealthy Father took from thee.
Inferno XIX 115-117
Myers Ancient History P. 526. As Dante said, Constantine was not converted, but because he won the Battle of Milvian Bridge he embraced Christianity and made his soldiers and subjects Christian. Being a pagan, there were brought into the church many pagan practices. Thus the doctrine of Baalam, the doctrine of Compromise characterized the Pergamos Period. Constantine called the Council of Nicaea (A.D. 325) at Nicaea, a town of Asia Minor, and the first creed, or formula of faith was adopted, now known as the Nicene Creed. It was the fore-runner of all human creeds.
Revelation 2:15 Here we read, so hast thou also them that hold the doctrine of the Nicolaitanes which thing I hate.
This departure made its first appearance in the first church periodthe Ephesian. There it was referred to as the deeds of the Nicolaitanes; here it is their doctrine. The clue to an explanation is found in the name itself, and this is worthy of consideration because we find support in the meaning of the name Baalam, which occurs in the previous verse. The name Nicolas which belonged to the person of whom these Nicolaitanes were followers, means one who conquers, or Lords it over the people. Now it can hardly be a coincidence in a book where names and numbers, as well as objects, are used as symbols, that the name Baalam in Hebrew has practically the same meaning as Nicolas in the Greek. This would point to the conclusion that Nicolaitanism was some form of heresy having for its object that of bringing the Israel of God into some sort of spiritual bondage. In this church period there did occur such a compromise as portrayed in the doctrine of Baalam. Also there occurred in the same epoch, and following closely on the doctrine of compromise, a lording it over of God’s people. How logical then that these Niclaitanes should first be mentioned in the first church epochthe Ephesian! There Christ saw the beginning of such a departure. How many times the Holy Spirit leaves some hidden door, which when discovered, makes proof of a truth crystal clear!
In (Acts 20:28-31), we have an account of Paul calling the elders of this same Ephesian church, which Christ used to symbolize the first church period, to meet him at Miletus. (Acts 20:17).
His conference with them was in the nature of a stern warning, Take heed therefore unto yourselves, and to all the flock, over which the Holy Spirit had made you overseers, to feed the church of God. For I know this, that after my departing shall grievous wolves enter in among you not sparing the flock. Also of your own selves shall men arise speaking perverse things, to draw away disciples after them.
This clinches the proof of the nature of the Nicolaitane doctrinethe doctrine of overlordship. In the New Testament church, there was a plurality of elders over one congregation, but never was there one elder, or bishop over a plurality of congregations.
The departure from the primitive order of government began right in the eldership. The seed was dormant in the elders of Ephesus, but came to life and developed in the Ephesian period. And by the time we reach the Pergamos period, we find a bishop presiding over a group of congregations. This was the over-lordship of Nicolaitanes. And it was this very departure that changed the form of government of the first century church, and, the Nicolaitane government meeting in church councils, wrote the first human creedthe Nicene. This inaugurated the apostasy which produced bishops, arch bishops, prelates, cardinals and finally the papa, or pope.
It corrupted the church in government and substituted human creeds, catechisms, and human confessions of faith, for the Authority of the Word of God. No matter of wonder then, that Christ said of the Nicolaitanes in both the Ephesian and the Pergamos periods of church history I hate this thing. No wonder, then this doctrine only in the embryonic stage in the Ephesian, but now in full flower in the Permagos period, was so hateful to Christ that He introduced Himself in the salutation to this Pergamos church, These things saith He that hath the sharp sword with two edges. (Revelation 2:12)
Since the sharp sword with the two edges is the Word of God, His salutation becomes understandable. The only way to fight departures from the primitive order was to wield the sharp sword of the Spiritthe Word of God. Hence the call:
Revelation 2:16 Repent, or else I will come unto thee quickly, and will fight against them with the sword of my mouth.
From the wording of this warning it appears that we have here the case of a whole church being carried away with this evil doctrine, as the Ephesian church was charged with falling away from its first love. For Christ says, I will come to thee and fight against themthose who teach and practice this pernicious and hateful doctrine.
Yet the call to repent was to the whole church, which is, of course, responsible for the evils allowed to exist in its midst.
Revelation 2:17 Finally, came the wonderful promises: To him that overcometh will I give to eat of the hidden manna. This appears in contrast to eating things sacrificed to idols. (Revelation 2:14) In connection with the mention of Manna, Christ calls Himself the Bread of life. (John 6:48-49). Christ is unseen walking among the churches, hence called the Hidden Manna. He is the bread from heaven. And I will give him a white stone, and in the stone a new name written. Among the Greeks a white stone was a symbol of acquittal, as a black stone was one of guilt. The white stone speaks of justification and victory over this abominable doctrine of over-lordship.
The gift of a new name carries with it some great blessing of high honor. Christ is to have a new name known only to Himself, (Revelation 19:12) and His faithful followers also have a new name known only to themselves.
While the order of symmetry is changed, Christ gives the admonition He that hath an ear, let him hear what the Spirit saith unto the churches. Again it is not addressed to one church, but to the churches, proving again as in the two former church periods, the Pergamos church is symbolical of a period or epoch in church history.
Without this Nicolaitan apostasy of the Pergamos period, there could have been no following fruition of abomination in the succeeding Thyatira period.
Revelation 2:18-29
Strauss-’ Comments SECTION 7
Text 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: 19 I know thy works, and thy love and faith and ministry and patience, and that thy last works are more than the first. 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. 21 And I gave her time that she should repent; and she willeth not to repent of her fornication. 22 Behold, I cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of her works. 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. 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. Nevertheless that which ye have, hold fast till I come. 26 And he that overcometh, and he that keepeth my works unto the end, to him will I give authority over the nations: 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: 28 and I will give him the morning star. 29 He that hath an ear, let him hear what the Spirit saith to the churches.
Initial Questions Revelation 2:18-29
What were the commendable characteristics of this congregation - Revelation 2:19?
The Lord acknowledged that the Church in Thyatira was a progressing congregation. But they failed to keep the doctrine and life of the Church pure. Is there anything so insignificant that we can let it pass by when it effects the belief and life of the Church?
How is the individual Christian to be judged - Revelation 2:23?
Was the whole Church at Thyatira infected with deadly disease of false doctrines of Jezebel?
To what event does the phrase till I come Revelation 2:25, refer?
The Church in Thyatira
Chp. Revelation 2:18-29
The next congregation to receive the analytic glance of The Lord was the Church in Thyatira. Lydia, the first Christian convert from Europe was from Thyatira (Acts 16:11-15). Pliny called this city an insignificant city. Almost nothing is known of this city, therefore it is difficult to provide background information. But we do know that Thyatira was situated at the mouth of a valley which directly connected the Caicus and Hermus Rivers. A great road from the Byzantium (or Eastern Roman Empire) to Smyrna ran through this city making it easily accessible for evangelistic purposes. The province of The Lord utilized the great road-ways in the ancient Greek world.
I am sure that the congregation in Thyatira would never have forgotten the day the postman of Patmos delivered this letter. A new title of our Lord appears here - The Son of God. (We shall discuss the titles of our Lord in a Special Study at the close of this volume.) This is a categorical assertion of the deity of Christ. The remaining imagery of this verse is to be found also in chapter Revelation 1:14-15. There we were told that one like unto the son of man was revealing the plan of the ages to John.
The Lord highly praised this congregation. They exhibited self-less love and the faith and the service (ministry - we in the Restoration Movement need to make a serious study of The Biblical Doctrine of the Ministry immediately in this generation.) Christ declared that they were a growing congregation and they were doing more now than before. They were to be commended for not using the past as a measuring rod for what can or ought to be done for Christ. In the seventh decade of the 20th century many among us are guilty of using the past as a criterion of where we are now with respect to growth and visible success.
This highly rated Church had a surprise coming. Christ had something against them. What was it? They were not as concerned about the purity of their doctrine as they ought to have been. The one calling herself a prophetess Jezebel was seducing the saints. Christ said that you are continually permitting (apheis - sing. ind. present tense - each one of the congregation is charged with permitting this heresy to continue in the church). John’s imagery takes us back to that infamous Jezebel, wife of King Ahab of Israel. She is so deceptive that she teaches (pres. tense - continuously teaches) and continuously deceives (plana could be either sing. subj. pres. or sing. ind. pres.) my slaves (lowly servants) to commit fornication (porneusai - 1st aor. inf.) or an act of fornication - the use of the aorist tense points to the fact that they had not repeatedly committed fornication) and to eat idol sacrifices. (Paul provides us with the revealed attitude toward eating idol sacrifices in 1 Corinthians 8:1 ff; 1 Corinthians 10:4 ff.)
Christ said I gave her time in order that she might repent, (hina, clause or a purpose clause) but she did not wish to repent of her fornication.
Look here, I am casting her into a bed, and the ones committing adultery (moicheuontas - adultery, this is not the same word as is found in Revelation 2:20 - porneusai - fornication) with her into great affliction. This reveals the two actions of the Lord in Judgment casting her into bed and those guilty of immorality with her - into great affliction. This act of judgment was conditional. Unless (ean mç) they-’ shall repent out of her works (out of - ek; antçs - her, not their). Clearly repentance is not merely being sorry for some deed; true repentance results in changed behavior.
Note: The present author is preparing an exhaustive analysis of the vocabulary and theology of repentance for a work on Biblical Theology which he is writing at present. The basic Hebrew word, Teshubah does not mean precisely what the Greek Metanoia does. The Roman Catholic Church has finished the task, which was started by early Church Fathers, that of distorting the Biblical doctrine of repentance into the sacramental theology of penance. For a history of the doctrine of Penance see Oscar R. Watkins, A History of Penance from the Whole Church to 1215. This two volume work begins with the N.T. literature and moves up to 1215 A.D. Burt Franklin, New York 25, N.Y. reprinted 1961, originally printed in London in 1920.
Repentance was one of the great Biblical doctrines which caused Luther to revolt against the Roman system of works and mere penance. For his heated discussion see his letter to Stanpitz, May 30, 1518.
All the Churches (plural - not merely the seven churches but all congregations) will know of Christ’s righteous indignation. He continues with an emphatic declaration that I am the one searching (continually searching) the reins (literally nephrons - kidneys) and hearts, and will give to each one of you - according to your works. The organs of the body were used in Hebrew Psychology to refer to the seat or place of thoughts, feelings, etc.
Christ raised His voice in warning those in Thyatira who had not committed the acts of immorality which are under his judgment. Those who were still pure did not know about (had not personally experienced the deep things of Satan. This is probably another reference to evil Gnostic cults which dominated the Spiritual lives of so many in that congregation. They had apparently paid no heed to Christ’s words to be in but not of the world.
Christ said that their burdens were so great that I am not casting on you another burden. That great little word nevertheless (plçn) what you have at this present time hold (kratçsate - 1st aor. act. imperative - they plural were commanded to hold on to it at all costs - do not surrender it) until I shall come (the particle an shows that the time of his coming is not certain). Christ promised that He was coming again - so hold on. The suffering will not compare with the glory which shall be those that love His appearing. This also applies to the persecuted Christians on all far-flung mission fields today.
Christ’s immutable promises are here set forth - only for the faithful. The person who used to be a good church member will receive the wrath of God, not the crown of life. To whom are the promises given? The one continually overcoming and the one continually keeping my works until the purpose of God has matured or been fulfilled. (telous, the end or that which is fulfilled or matured.) Christ will give the faithful servant power or authority over the nations (ethnôn - literally the Gentiles and probably in contrast to true spiritual Israel - see Romans chp. 9-11).
The great Shepherd of the sheep will shepherd them with an iron staff, as the clay vessels (or vessels of the potter) are broken (suntribetai, sing. pass. present ind.). The 1901 translation is not exactly correct.
The morning star is probably Christ. (See Revelation 22:16 - Christ says ho astçer ho lampros ho prôinos - the bright morning star.)
The conclusion to this letter is the same as the others.
Review Questions
What new title for Christ appears in Revelation 2:18? What does it mean or imply about the person of Jesus?
Would most contemporary N.T. congregations feel satisfied with the commendations given to Thyatira by our Lord - Revelation 2:19?
Was the doctrine of this congregation orthodox or right teaching - Revelation 2:20?
What does Paul tell us about eating idol sacrifices in 1 Corinthians 8:1 ff? What does it say about the condition of the Church in Thyatira?
Name and discuss the two acts of the Lord’s judgment mentioned in Revelation 2:22?
What will the basis of judgment be - according to Revelation 2:23?
What does Christ promise the faithful Christian - Revelation 2:26?
Who is the morning star - Revelation 2:28?
**Special Study
The Word of God and Death!**
Hebrews 9:27 (Greek Text) - And as it is reserved (or appointed) to men once to die and after this judgment - (there is no verb cometh in the text.)
What is the Hebrew view of man? How does Hebrew anthropology relate to the Old Testament view of death? The Old Testament view of a wholistic man antedates the contemporary views of man by over 3000 years. Faculty Psychology has fallen; and the dynamic view of man has prevailed since Freud. There is an inrefutable interaction between body and spirit. H. Wheeler Robinson’s essay on Hebrew Psychology (see The People and The Book, ed. A. S. Peake, Oxford, Clarendon Press, 1925) clearly states the Old Testament case for a dynamic view of man as interpretation of body and spirit. (See for an exhaustive study of Hebrew Psychology J. Pedersen’s Israel, Its Life and Culture, Oxford, 1946-47, 2 volumes - These are indespensible volumes.)
The Old Testament doctrine of corporate personality is an essential aspect of biblical anthropology. The Old Testament view of the relation of sin (Adams and the individuals) to death is crystal clear. This view stands in irreconcilable contradiction with the naturalistic notion of death as a natural phenomenon. The scholarly works of R. H. Charles (A Critical History of The Doctrine of A Future Life, 2nd edition, 1913) (not the 1899 edition); L. B. Paton (Spiritism and the Cult of the Dead in Antiquity, MacMillan, 1921); Edmund F. Sutcliffe, (The Old Testament and Future Life - London, Burns Oates and Washbourne, LTD, 1946); Robert Mortin-Achard (De la Mort, A la resurrection de-’ apres l-‘Ancien Testament - Neuchatel et Paris Delachaiux et Niestle, 1956) all agree in their critical evaluation of the available Old Testament materials. The classic work of Charles, and the work of the Catholic scholar Sutcliffe, and the protestant scholar Nortin-Achard concur in a negative critical attitude to the biblical literature. Those of us who believe that the Scriptures are the Word of God can readily learn the biblical view of death by a perusal of its pages.
The Hebrew term nephesh and its derivatives communicate the spiritual aspects of man. Another vital term which speaks of man’s spiritual life is ruach. Ezekiel’s valley of dry bones was inanimate until the four winds (ruachoth) brought ruach and life returned. Ruach and nephesh over lap in speaking of the volitional and emotional range of human existence. Neshamah (Genesis 2:7) is the God breathed factor of human life. There is no mind/body dualism in the Hebrew view of man. Other Hebrew terms which would require examination, if our study was to be thorough, are dam (blood), basar (flesh), geviyyah which is the basic term for body, living or dead, occurs only fourteen times in the Old Testament.
Greek influence is apparent in the doctrine of man in Apocrypha and Pseudepigrapha. In this extra biblical literature the soul becomes mortal and it is pre-existent. This is strict Platonism! Rabbinic Judaism perpetrates the two views mentioned above in the Apocrypha and Pseudepigrapha. The major difference between the above two bodies of Literature is found in the Rabbinic emphasis upon the heart as the battle ground between good and evil.
The New Testament view of death stands firm upon its Old Testament foundation. The New Testament doctrine of man and the resurrection includes the biblical teaching concerning the use of psuche (soul), pneuma (spirit), sarks (flesh), soma (body), suniodesis (conscience), nous (mind), esu anthropos (the inward man). Dr. S. D. F. Salmond’s The Christian Doctrine of Immortality is still the best single source for study. Dr. Wilbur M. Smith’s article on resurrection, found in Baker’s Dictionary of Theology, 1960, pp. 448-456 is an excellent survey of the issues regarding the biblical doctrine of the resurrection. The New Testament teaching about man and the resurrection of the dead through the work of Jesus Christ is a unique phenomenon in the world of the apostolic church.
The Hebrew word for death - maweth and the Greek Thanatos both expresses observable, physical death.
From Genesis to Jesus the wages of sin is death (Romans 6:23). Paul declares (1 Corinthians 3:21-22) that death is a human possession. This is one possession that men would gladly surrender! Paul asserts that unbelievers are dead because of sin (Ephesians 2:1; Colossians 2:13). Jesus declared that the Prodigal was dead, but is alive forevermore (Luke 15:24; Luke 15:32). John saw Jesus open the fourth seal (Revelation 6:8) and he saw Death on a pale horse and he had authority over one quarter of the earth. Sin is inseparably related to the biblical doctrine of death. Christian hope is grounded on the atonement of Christ and His victory over death the reigning monarch. Death has been dethroned by the work of Christ. Paul makes this apparent in Romans 6:9, Christ being raised from the dead dieth no more; death no more hath dominion over him.
The biblical teaching is grounded in the resurrection of Christ which assures every Christian of the resurrection of the dead. The New Testament does not teach the immortality of the soul, in the Platonic sense, but rather the resurrection of the body.
Death be not Proud - for Thou art overcome! All the forged fetters of darkness could not hold its prey! The power of death has been dissipated; its strength has been spent. Paul says - But is now made manifest by the appearing of our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the Gospel. (2 Timothy 1:10)
Contemporary Man is pre-occupied with death, and a repudiation of the Christian view of man, hope, death, resurrection. The Postman of Patmos was pre-occupied with declaring that because of Christ - death shall be no more (Revelation 21:4)!
*Tomlinson’s Comments
The Church in Thyatira
Text (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: 19 I know thy works, and thy love and faith and ministry and patience, and that thy last works are more than the first. 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. 21 And I gave her time that she should repent; and she willeth not to repent of her fornication. 22 Behold, I cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of her works. 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. 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. 25 Nevertheless that which ye have, hold fast till I come. 26 And he that overcometh, and he that keepeth my works unto the end, to him will I give authority over the nations: 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: 28 and I will give him the morning star. 29 He that hath an ear, let him hear what the Spirit saith to the churches.
INTRODUCTION**
While we have no account of the establishing of the church in Thyatira, it is likely it began when Lydia and her household returned from Philippi, for certainly she was considered faithful by Paul. So she certainly would be expected to establish the church, in her home city Thyatira.
The Salutation
This is the longest of the seven letters. It reveals further the methods employed by the great Adversary, exposing the depth of Satan.
Revelation 2:18 In this salutation it is noteworthy as being the only time in the apocalypse that Christ is presented as the Son of God. He, as the Son of God, is also described as He, who hath his eyes like a flame of fire and his feet are like unto burnished brass.
The combination of these two symbols is very significant. The symbols strikingly present the Lord as the One whose eyes search out every evil deed, and whose feet trample in judgment upon the wicked deeds of men. There is a special reason, why He introduces Himself to this church period as the Son of God. It is because of the peculiar conditions found in the Thyatira period. We must remember always that each of these seven churches is but a type of a succeeding church period, each revealing something in the affairs and history of the church through the ages. Here in this letter we are given to see the inception of that masterpiece of Satan’s deception, that monstrous heresy, which reached fruition in what we know today as Romanism.
Revelation 2:19 Christ begins with the statement: 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. All these are peculiarly characteristic of the Roman Church. But you will note that her works are mentioned twice. While works are mentioned of other church periods, this is the only double reference to works. There is a reason.
A prominent feature of Romanism is its insistence upon works, and works that are wholly unlike those required of the New Testament church. The works of the Roman church are derived mainly from pagan sources. This is not surprising when we remember our study under the Pergamos period how Constantine, the pagan Roman Emperor, embraced Christianity, not because of conversion, but because of a victory at Milvian Bridge. The unregenerated pagan flooded the church with pagan ceremonies and practices. In proof of this we quote from the Externals of the Catholic Church, Her government, ceremonies, festivals, sacramentais, and devotions, by Rev. John F, Sullivan of the Diocese of Providence, second edition, Revised to conform to the new code of Canon Law. This is published by P. J. Kenedy & Sons New York 1918, It bears the approving names of Arthur J. Scanlan, S.I.D. Censor Librorum, and John Cardinal Farley, D. D. Archbishop of New York. March 27, 1918. Just a few quotations to show the works of Romanism are pagan.
The RosaryPage 186.
The use of some means of counting prayers is not restricted to Catholics. The Brahmin of India or Tibet has his long rosary which he uses to measure his eternal repetitions of the praise of Buddha. The Mohammedan votary has his chaplet of ninety-nine beads to count his fervent invocations of Allah. The use of the rosary was established by St. Dominic, the famous founder of the order of Preachers, and he testifies in his writings that he acted under the direction of the Blessed Mother of God.
The Agnus DeiPages 204, 205, 206
In every form of religion, even in the grossest paganism, it has been customary to consider certain objects as holy and to use them as means of supposed protection from evil. The origin of this sacramental is a matter of great obscurity. When the people of Italy and other countries had been converted from idolatry, they retained some of their belief in charms and amulets; and it is probable that the Agnus Dei was devised as a substitute for these relics of paganism. The church in many instances took the religious customs with which the people were familiar, and made these customs christian. They were first used in Rome, and it is possible that they go back as far as the final overthrow of pagan worship in that city, about the fifth century. Indeed, there is some evidence that they were in use even a little earlier, for in the tomb of Maria Augusta, wife of the Emperor Honorius, who died in the fourth century, was found an object made of wax and much like our Agnus Deis of the present time.
Holy WaterChapter 27 entitled Holy Water
It is interesting to note how often our church has availed herself of practices which were in common use among pagans. The church and her clergy are all things to all men, that they may gain all for Christ, and she has often found that it is well to take what was praiseworthy in other forms of worship and adopt it to her own purposes, for the sanctification of her children. Thus it is true, in a certain sense, that some catholic rites and ceremonies are a reproduction of those of pagan creeds, but they are the taking of the best in paganism, etc.
Then follows a detailed description of the use of holy water.
PilgrimagesChapter LV
The pious practice of making journeys to distant shrines,. is by no means exclusively catholic. The Romans had their shrines of Jupiter Capitolinus at Rome, of Apollo at Delphi, of Diana at Ephesus. To visit Mecca at least once in his lifetime is the ambition of the pius Mussulman. The great temples of India have their countless throngs of worshippers who have come to offer their homage to the Hindoo gods and to pray at the shrines of Buddha. In encouraging the making of pilgrimages our church has made use of a practice which has produced good results in other creeds, pp. 300, 302
These are only a few quotations of many that could be made.
Revelation 2:20 The introduction of the name of Jezebel, as a symbol of evil seen by those flaming eyes, is very enlightening. Jezebel, a name meaning unchaste was the daughter of Ethbaal (with Baal). She became the wife of Ahab, King of Israel. Through her influence the pagan worship of Baal became the state religion of the ten tribes.
Baalism was a licentious religion; and hence it fitly symbolized that monstrous apostasy of the church, whose essential characteristic is spiritual unfaithfulness to Christ. In this church period the one great aim of this enemy of Christ, which is called the depths of Satan is to degrade the Lord Jesus Christ from his place as the Son of God.
As the Son of God He is presented in the Scriptures as the only way of access to the Father. He himself said: I am the way, the truth, and the Life; no man cometh unto the Father, but by me! (John 14:6)
In complete opposition of this, though such opposition is cleverly disguised with almost diabolical cleverness, the Roman church systematically present Jesus Christ, not as the Son of God, but as the son of Mary. In its doctrine, ceremonies, liturgy, pictures and images, this Jezebel church, with consumate and satanic craft, exalts Mary, making her the compassionate one, the efficacious intercessor in behalf of sinners, the mediatrix between God and man. Her devotees are led to put their trust in Mary instead of the Son of God. You can see why He presents Himself, as to no other church period as the Son of God. Steadfastly, Mary is presented by the Roman Catholic church as the Mediatrix between God and man. The title given her is Mary Mediatrix. In the Marian Congress held in Ottawa in June, 1947, a one hundred foot statue of her was displayed in fireworks. She was pictured standing on a new moon, wearing a crown of stars, with a caption beneath the figure which read, Ad Jesumper Marian which translated reads: To Jesus through Mary.
This is pure paganism to present Mary as Mediatrix. In Babylon they had a goddess which bore the name Myletta, that is The Mediatrix. In accordance with this role of Mediatrix, she was called Aphroditethat is the wraths of Douerwho by her charms could soothe the breast of angry Jove. In Athens she was called Amarusia, that is the mother of gracious acceptance! In Rome she was called -Bona Dea,-’the -good goddess!-’ All this is sufficient to prove the pagan character which is ascribed to the Virgin Mary. It is an extraordinary thing that throughout history across the lives of the people of the pagan world is the figure of a woman which closely resembles the Virgin Mary of today. In ancient Babylon she was Semiramis; in Assyria she was Astarte; in Egypt, Isis, in Greece, Aphrodite; in Rome, Venus. Many of the titles which have been given to the Virgin Mary by the Roman Catholic church have been taken directly from paganism. Hesiod, one of the earliest Greek writers describes her as the mother of the gods. Catholics call Mary the mother of God! And this introduction of rank paganism traced back to the Thyatira period of church history which began in the fourth century. Nestorius, Patriarch of Constantinople set himself against this. Quoting him, Has God, said he, a mother? Then is paganism to be pardoned for introducing a mother of the gods, and St. Paul is a liar, who said in speaking of Christ’s god-head that it is without father or mother or descent. Let us cease to call Mary, her who bore God, that we be not tempted to become pagans. At this point the sermon was interrupted by the shout That is atheisam! From third chapter, 2nd volume of his Handbook to the Controversy with Rome by Karl Von Hase, professor of Theology in the University of Jena for 53 years, 1830 to 1883.
And this in the light of Mary’s declaration (Luke 1:47) that she needed a savior! If she needed a Savior, how could she become a savior? Also this in the light of Paul’s statement, For there is one God, and one Mediator between God and men, the Man Jesus Christ. (1 Timothy 2:5). How then can Mary be called Mediatrix?
Not until 1854 was she declared Immaculate, on December 8th of that year. After the question had been considered by a special commission of cardinals and theologians, and after consulting with the entire college of cardinals, Pope Pius IX solemnly declared the dogma in Peter’s church in Rome in the presence of more than two hundred cardinals, bishops and others, who had been invited to the assembly. After mass and singing he read as follows:
That the most blessed Virgin Mary, in the first moment of her conception, by a special grace and privilege of Almighty God, in virtue of the merits of Christ, was preserved immaculate from all stain of original sin.
He decreed this to be a divinely revealed fact and dogma which must be believed constantly and firmly by the faithful. Those who refuse to accept it must be cut off from the church.
It was not until the end of the so called holy year of 1950 did the present pope declare the doctrine of her assumption. This then reached the fullness of paganism to deify her as ascending directly to heaven in bodily form. No wonder Christ spoke of the Thyatira church as the depths of Satan. In Biblical symbology, and particularly in the apocalypse, a woman is the symbol of an elaborate religious system. In this instance Jezebel stands for a system of doctrine, in that she is referred to as a prophetess one who taught Christ’s servants to commit fornicationspiritual unchastity.
Revelation 2:21 She was given time to repent for this spiritual fornication but she refused to repent. History has shown how she has only grown worse.
Revelation 2:22 Sickness and a bed are scriptural symbols of affliction and punishment. Even today we have a saying; He made his own bed, let him lie in it.
Her adultery was like the adultery of Israel. (Jeremiah 3:6-11) (Ezekiel 16:23-42)
Revelation 2:23 The words, I will kill her children with death is significant as she teaches that she is the mother of all churches. Rome delights in the name mother.
Her children are her adherents and Christ said he would kill them with death. This visitation of judgment would cause all the churches to know that Christ searcheth the reins and hearts of men and will reward every man according to his works. This word works calls up the idolatrous works of the Thyatira church, into which Christ looks with eyes like unto flames of fire. (Revelation 2:18)
Revelation 2:24 Evidently not all in Thyatira were involved in this paganism, because Christ has a special word of encouragement for them, the rest in Thyatira (as many as have not this doctrine, and which have not known the depths of satan, as they speak), I will put upon you none other burden.
Revelation 2:25 The only burden he would lay upon them was to hold fast until I come.
Revelation 2:26 A prominent feature of Romanism is its settled purpose, from which it has never deviated in all the centuries of existence, to exercise power over the nations. She has always advocated union of church and state and the power to crown and uncrown kings.
How appropriate, then, is this promise to those of Thyatira who overcome this pagan doctrinethe depths of satan. I will give him power over the nations! In the coming period when Christ shall rule all kingdoms the saints which have endured shall reign with him.
Revelation 2:27 A sceptre of iron means a firm and enduring power. The word rule in the original means to rule as a shepherd. It will not be the cruel rule of a dictator, but the gentle guardianship of a shepherd, even Christ, the good shepherd, who laid down his life for the sheep.
Christ will break the nations in pieces and all shall become one under the rule of Him.
Revelation 2:28. The promise of the Morning Star points to the possession of Christ in some special way. It is one of the titles of Christ. In Revelation 22:16 He says of Himself, I AM the root and the offspring of David, the bright and morning star. Christ will give to those who overcome the depths of satan, a fellowship with Himself in that they shall share his dominion.
Summary Thus we have traced Paul’s mystery of iniquity (which) doth already work (2 Thessalonians 2:7), called in the Ephesian period, the deeds of the Nicolaitanes; in the Smyrna period, the synagogue of satan; in the Pergamos period, the doctrine of the Nicolaitanes, where Satan’s seat is, and in the Thyatira period, the doctrine of Jezebel, the depths of satan.
Here in the Thyatira period the doctrine of the Nicolaitanesthe doctrine of overlordshipreached the depths of satan. We traced briefly in the Pergamos period how the simplicity of the policy of the New Testament church was surplanted by a rising ecclesiastical hierarchy in the elevation of men in authority over the churches. The depths of Satan was reached in the Thyatira period when the bishop of Romecalled papa or pope gradually assumed supreme authority over the churches. There began the growth of an empire within an empire. Quoting from Myer’s Ancient History, pages 582, 583 we read:
Long before the fall of Rome there had begun to grow up within the Roman Empire an ecclesiastical state, which was shaping itself into the imperial model. This spiritual empire, like the secular one, possessed a hierarchy of officers, of which deacons, priests or presbyters, and bishops were the most important. These bishops collectively formed what is known as the Episcopate. There were four grades of bishops, metropolitans or archbishops, and patriarchs. At the end of the fourth century there were five patriarchs, that is, regions ruled by patriarchs. These centered in the great cities of Rome, Constantinople, Alexandria, Antioch and Jerusalem.
Among the patriarchs, the patriarchs of Rome were accorded almost universally a precedence in honor and dignity. They claimed further a precedence in authority and jurisdiction. Before the close of the eighth century there was firmly established over a great part of christendom what we may call an ecclesiastical monarchy.
This ecclesiastical monarchy reached the depths of satan when, after centuries of argument, the doctrine of the infallibility of the pope was made a canon law in the year 1870 A. D. by the council called for that purpose by Pius IX. With the growth of the papal state spiritually there was also a parallel development of the temporal power of the popes.
In the dispute about the use of images in worship, known in history as the war of the Iconoclasts, which broke out in the eighth century between the Greek churches of the East and the Latin churches of the West, drew after it far-reaching consequences as respects the growing power of the Roman Pontiffs. In this quarrel with the Eastern Emperors the Roman bishops formed an alliance with the Frankish princes of the Carolingian house. The popes consecrated the Frankish chieftains as kings and emperors; the grateful Frankish kings defended the popes against all their enemies. Such in broad outline was the way in which grew up the papacy.
Myers Ancient History pages 585, 586.
Thus for centuries we behold union of church and state until July 2, 1871 when Victor Emmanuel entered Rome and took up his residence there.
The occupation of Rome by the Italian government marked the end of the temporal power of the pope, and the end of an ecclesiastical state, the last in Europe, which from long before Charlemagne had held a place among the temporal powers of Europe. the papal troops, with the exception of a few guardsmen, were disbanded.. By a statute known as the Law of the papal guarantees (1871), the pope was assured in the exercise of his spiritual functions.
Thus, finally, as a result of the reformation the doctrine of the Nicoliatanes, which thing I hate said Christ, was refuted, both in its spiritual and temporal functions. However, it must be said in the interest of truth that the doctrine still holds sway, spiritually, in the overlordship of the papacy over the Roman church, and, temporally, in the eternal struggle of the pope to regain his power over the nations. In these letters we have revealed or uncovered to us those tactics the great adversary, the devil, employs against the church of Christ.
Revelation 2:29 Again we meet with the statement which indicates that Thyatira, like the three churches before it, represents not just one church, but the churches of a period. He that hath an ear, let him hear what the Spirit saith to the Churches.