Revelation 2

John T. Hinds Commentary On Revelation 2 SECTION TWO LETTERS TO THE SEVEN Rev 2: 1 to 3: 22Preliminary Note: The record does not tell why messages were sent to just seven churches, nor why sent to the seven named. Considering the many times the number seven is used in the Bible, the view that it indicates completeness or perfection appears certainly correct. If so, these churches were doubtless selected because they furnished the occasion for just the amount of instruction, exhortation, and warn­ing necessary in completing the divine record. These seven brief messages deal with actual facts that existed at the time John wrote. While primarily intended for the churches named, yet they were, of course, also intended for congregations in all ages;for like conditions would need like treatment. This is also true of all the New Testament letters to churches.

It is unnecessary to conclude that these very short letters were sent separately to the respective churches named. It is far more probable that each congregation received all of them along with all the rest of the book, since any one of them might at some future time need the very instruction given to another. Then the symbolical descriptions of things to come, presented in the remainder of the book, would also be needed by all of them. Evidently the entire book was in­tended for all the seven; if so, then for all congregations for all time. LETTER TO THE CHURCH AT EPHESUSRev_2:1-7 Revelation 2:1 —To the angel of the church in Ephesus write:— See notes on Revelation 1:20 for the application of the word “ angel.” At the time John wrote Ephesus was the chief city of Asia Minor. It was noted for magical arts and the temple of the heathen goddess Diana. (Acts 19:19 Acts 19:35.) It is generally supposed from tradition that John resided in Asia Minor from about A.D. 70 till his death. If so, Ephesus was doubtless his head­quarters. Paul was mainly responsible for the establishment of the congregation there, having labored for them two years and three months at one time which resulted in the gospel being preached in all Asia. (Acts 19:8-10.) Later Paul wrote them the Ephesian letter. All this shows that the con­gregation was one of considerable prominence, and probably accounts for the first letter in this chapter being addressed to them.

Revelation 2:1 —These things saith he that holdeth the seven stars in his right hand, he that walketh in the midst of the seven golden candlesticks:—Here Jesus repeats two of the descriptive fea­tures of the person John saw in the vision. (Revelation 1:13 Revelation 1:16.) These would impress them with the necessity of being obe­dient to his commands. Holding the stars in his hands would mean that the teachers of the church must depend upon him for the source of their knowledge; walking in the midst of the candlesticks— moving among the churches— indicates that he would not only bless their labors, but punish them for their evil deeds. It also implies that his favor would be necessary to their continued existence. “ Walking” among them may imply that he was able to care for all, and would be constantly watching over them. Surely this was an impressive way to introduce the letter.

Revelation 2:2 —I know thy works, and thy toil and patience,—“ I know” is the common form of introducing all these letters. It would impress them with the fact that he was able to know the motives of their hearts, and could render just decisions in each case. He would not overlook their faults nor forget their good deeds. This is a peculiar characteristic of Christ, (John 2:25.) “ Works” here mean general conduct rather than simple deeds. The items mentioned to the end of verse 3 are an explanation of what is included in their works. Toil and patience present the positive and negative sides of their commendable works.

Toil means excessive labor even up to the point of suffering and sadness, shown in their earnest opposition to false teachers. Patience means their steadfast endurance to the right in spite of the influence of such false teaching. Fighting error to the point of suffering and re­maining faithful to gospel truth is the compliment here paid this congregation.

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

Revelation 2:3 —and thou hast patience and didst bear for my name’s sake, and hast not grown weary.— With steadfastness they had borne up under the burdens of meeting false teachers and against the influence of false doctrines; they had patiently maintained their defense of the truth for the name of Christ. It was their desire to defend his cause that met all opposi­tion to the true gospel without being exhausted or worn out. This language presents a fine balance of Christian conduct. We should not tolerate error in any kind of teaching and should, regardless of any false doctrines, maintain our faith in God’ s word with unfailing steadfastness. Such seems to be the full import of this commendation of the church at Ephesus.

Revelation 2:4 –But I have this against thee, that thou didst leave thy first love.—The warm praise now changes to reproof and warning. Commendations for virtues could not atone for faults or sins. With a casual reading such a strong rebuke immediately following an equally strong commendation seems almost contradictory, yet we know it cannot be. Rather more careful thought will show that the situation was not an un­usual one. We have many similar cases in the churches today. The evidence of love to Jesus is obedience to his commands. (1 John 2:4-5.) That consists in doing what he says.

Hence, the expression “ first love” is explained by the expression “ first works” in verse 5. While they would not tolerate false teachers and false doctrines, yet their first early enthusiasm for the worship and progress of the church had waned. They were not as untiring in their devotion to the church as they were against false teaching. Multitudes of individual Chris­tians are in that condition all the time. The danger of such a state is that one is likely soon to lose practically all interest in the church. Happy- is the Christian who does not allow his early zeal for worship and the spread of truth to burn low.

The church at Ephesus had been established many years and their having lost their early spiritual ardor is not sur­prising when we remember the difficulty of holding a high level in anything. Revelation 2:5 —Remember therefore whence thou art fallen, and repent and do the first works;—Remember here means to consider; that is, to compare the former burning zeal in the Lord’ s work with their present apathy and note how much they had lost both in work and satisfaction. Such serious reflections should lead them to repentance, which would be necessary to prevent other losses. Repentance means a change of mind that results in a change of conduct. Honest meditation on their neglect would produce sorrow; that would lead to a decision to change their conduct— become again zealous in good works. Their “ first works” do not mean their obedience to the com­mands by which they became Christians, but to their works in teaching the truth and righteous living. Revelation 2:5 —or else I come to thee, and will move thy candlestick out of its place, except thou repent.—The present tense of “ come” here clearly has the force of the future, meaning “ I will come.” This does not mean a personal coming, but in some kind of judgment that would fall upon the church. Just how or what that would be is not stated. To remove a candlestick would mean to take away the light. But the candlestick, we are told, was the church itself. (Revelation 1:20.) Moving the candlestick out of its place, therefore, means that the congregation was to cease to exist. That, however, was conditional; to be prevented only by the fact that the congregation would repent and return to its first love.

Revelation 2:6 —But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate.—Just who and what were these people is conceded by all commentators to be uncertain. They were well known then, of course, else John would have given some description of them. There is uncertainty both as to the meaning and origin of the name and the peculiar works they did. The following probably is as likely to be correct as anything suggested: The word was derived from a leader whose name was Nicholas, and their practices which the Lord hates were gross social sins and idolatry. But whatever their doc­trines and deeds were they were severely condemned. The Ephesian church was commended because they hated these abominable practices which God hated. It is useless to speculate on what we have no means of learning, but all good people will hate that which is grossly wicked, whether the practices of the Nicolaitans or other sinners.

Revelation 2:7 —He that hath an ear, let him hear what the Spirit saith to the churches.—Those having ears to hear are willing to listen to the message. To such the invitation and exhortation was to give heed to what was said. This shows that God’s reve­lations are spoken to man, not put into his heart through some mysterious spiritual power. Those who are not willing to hear God’ s word will never learn his message of life. It also implies man’ s ability to hear and understand what God says. In chapter 1 Jesus is represented as making the reve­lation and John is commanded to write it, but here the Spirit is said to be speaking to the churches.

Jesus had told the apostles before his death that the Spirit would guide them into all truth (John 14:26 John 16:13-15) and declare things to come. We know that the Spirit directed John what to write, and was through him speaking to the churches. This shows the method used by the Holy Spirit in delivering his mes­sages to man. He speaks them; man must hear and obey. Those not willing to hear and obey cannot be benefited by the Spirit’ s work.

Revelation 2:7 —To him that overcometh, to him will I give to eat of the tree of life, which is in the Paradise of God.—To overcome translates a Greek word that means to conquer in some battle or trial. There is no definite statement regarding the things in which Christians are to gain a victory, the expression being used independently. But the whole passage shows that it means a victory over all kinds of evil that would harm the church or prevent the salvation of the contender. In a general sense it would mean a continued victory over sinful things until one’ s life is ended. This statement, with an appropriate prom­ise attached, is the way all these short letters are closed. To “ eat of the tree of life” is a very expressive figure indicating the spiritual joys to be received in heaven.

It is a reference to the “ tree of life” in the Garden of Eden. (Genesis 2:9 Genesis 3:22.) The fruit of that tree was designed to make one live forever; hence, Adam after his sin was forbidden to eat of it. In like manner the things in heaven that sustain eternal life are represented as a “ tree of life.” In the glorious picture of heaven presented in Revelation 22:1-5 we again find the same imagery.

Paradise is said to be a Persian word that means a park or pleasure ground; hence, can appropriately be applied to any place especially prepared for enjoyment. For this reason Eden is referred to as “ Paradise.” The place of the righteous dead in the intermediate state is also a “ Paradise.” (Luke 23:43.) Our text calls the final state “ Paradise” also. This word, because it means a place of pleasure and may be applied figuratively to any place of pleasure, must be considered in the light of the context each time to learn its proper applica­tion. Here the redeemed are viewed as existing upon life­giving fruit in a garden of delights. An entrancing vision, surely.LETTER TO THE CHURCH AT SMYRNARev_2:8-11 Rev 2:8 —And to the angel of the church in Smyrna write: These things saith the first and the last, who was dead, and lived again:—Smyrna was a populous city about forty miles north of Ephesus. Having a fine harbor, it became a great commer­cial city— was noted both for its educational facilities and the worship of idols.

It was the home of Polycarp, who personally knew the apostle John for many years and was martyred after he had served the Lord eighty-six years. It doubtless had a strong Jewish element in its population. This and the idol worshipers and difficulties of living under Roman rule made the stay of Christians there a hard and dangerous existence. They were encouraged by being reminded of Christ “ who was dead, and lived again.” an attribute of Jesus mentioned to John himself in 1: 18. As their faithfulness to Jesus was likely to result in their martyrdom, it was particularly appro­priate to remind them of the fact that the Master himself had once died, but was made alive. It was an assurance that, if they were martyred, they too would be raised from the dead.

Revelation 2:9 —I know thy tribulation, and thy poverty (but thou art rich),—This letter also begins with “ I know,” meaning that the Lord had a complete knowledge of their condition and needs. This would assure them they could depend implicitly upon his instruction. Tribulation carries the general idea of affliction or distress. In their case, doubtless, all they suf­fered from the persecutions of their oppressors was included in the term. The mention of their poverty indicates that they were especially poverty-stricken since that is not said of the other churches addressed. Their poverty may have resulted from oppression and robbery on the part of their enemies.

But in spite of it the Smyrna church continued to exist long after all the others were gone. Poverty is usually far less dangerous than great riches. Though poor in material goods, they were “ rich in faith” and, as a consequence, were “ heirs of the king­dom which he promised to them that love him.” (James 2:5.) This was because they were “ rich in good works.” (1 Timothy 6:18.)

Revelation 2:9 —and the blasphemy of them that say they are Jews, and they are not, but are a synagogue of Satan.—The Lord also knew the blasphemy of their enemies— the reproaches and bitter revilings which were hurled against them. This was assurance that the Lord would know exactly what reward their enemies deserved, and would see to it that justice would be done in due time. The Christians’ religion was probably the occasion for the blasphemies. This particular class of their persecutors were native Jews who were manifesting the same spirit that prompted the betrayers of Christ. They laid much stress upon their claim to be Jews— God’ s people. The text says they were not Jews.

There are two senses in which that would be true. First, as natural Jews they were not fol­lowing the teachings of Moses, and were not worthy of the name; second, they were not Jews in the spiritual sense. The word in that sense meant Christians (Romans 2:28-29), and they were fighting Christians. They were not then worthy of the name in either sense. The extreme cruelty and wickedness of the Jews in Smyrna is described by Jesus when he calls them a “ synagogue of Satan.” The synagogue is probably used here in the sense of an assembly or congre­gation. They claimed to be the congregation of the Lord— God’s people— when, in fact, they were in the service of Satan.

Their persecution of the saints was under the influence of Satan.

Revelation 2:10 —Fear not the things which thou art about to suffer:—This language clearly indicated that there were sufferings about to come to them from which there would be no escape, but they were urged not to be afraid. Confidence in Christ’ s promises would drive out fear and prepare them for the ordeal.

Revelation 2:10 —behold, the devil is about to cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days.— Casting the Christians into prison was not an uncommon thing, especially in the case of the apostles. (Acts 12:3-4 Acts 16:23.) John himself had been banished to Patmos and pos­sibly many others might be put in prison. This prediction of imprisonment was in fact the probable thing to expect at that time. The text says that the devil would cast them into prison. Of course, it was actually done by their enemies and these words show that evil workers are in the service of the devil and operate under his evil influence. This imprisonment would be a test of their fortitude and fidelity to God. The severity of the test would show whether or not they could be driven into apostasy.The tribulation— including the imprisonment of some— was to last “ ten days.” This expression has been variously construed by scholars.

Some take it to mean ten literal days; some that it refers to prophetic days, meaning a day for a year, or ten years; others that ten days meant frequent, full or complete tribulation, a sense in which the word “ ten” seems to be used in Numbers 14:22; Nehemiah 4:12; Daniel 1:20; and others still think that the expression indicates that the tribulation would be brief. Genesis 24:55; Daniel 1:12 Daniel 1:14 are supposed to give examples of this use. Ten natural days would be too insignifi­cant for such a grave thing. It might have been ten years. If so, there is no way to fix the exact date. Either one of the other views might betrue.

It seems probable that the state­ ment was made to encourage the brethren not to falter in their fidelity to God. If so, then by “ ten days” Jesus meant to say that the tribulation would be comparatively short. This would stimulate them to faithfulness.

Revelation 2:10 —Be thou faithful unto death, and I will give thee the crown of life.— The singular “ thou” is used because it is addressed directly to the “ angel” of the church. But, as the letter was to be delivered to the church, everyone was included. They were to continue faithful— meet every rising situation faith­fully. “ Unto” death does not mean throughout their exist­ence till death (although that was also necessary, Matthew 24:13), but up to the endurance of death, if necessary; that is, even death should not move them from their steadfastness. The garland of victory, here called “ the crown of life,” is elsewhere called “ the crown of righteousness” (2 Timothy 4:8), “ the crown of glory” (1 Peter 5:4), an “ incorruptible” crown (1 Corinthians 9:24-25). Crown is used figuratively for the reward to be received, meaning life as a crown which is given for righteousness.

Revelation 2:11 —He that hath an ear, let him hear what the Spirit saith to the churches.—See notes on verse 7. Revelation 2:11 —He that overcometh shall not be hurt of the second death. — This letter closes just like the one to Ephesus except that a promise of a different blessing is offered. There the promise was to eat of the tree of life; here not to be hurt of the second death. A failure in either case would result in one’ s being lost. Promising these blessings to one who overcomes implies that those who do not overcome will be lost. Since a Christian may fail to overcome, a Christian may be lost. This is the ynmistakable import of the words, and absolute proof that Christians may so apostatize as to be lost finally. LETTER TO THE CHURCH AT Revelation 2:12-17 Revelation 2:12 —And to the angel of the church in Pergamum write: These things saith he that hath the sharp two-edged sword:— This church is told that the letter came from the one who had the sharp two-edged sword. In the vision (Revelation 1:16) John saw this sword proceed out of Christ’ s mouth. As the word of God is said to be the “ sword of the Spirit” (Ephesians 6:17), and “ sharper than any two-edged sword” (Hebrews 4:12), it is evident that the two-edged sword proceeding from Christ’ s mouth means his words. See note on Revelation 1:16. Revelation 2:13 —I know where thou dwellest, even where Satan’ s throne is;—It was, doubtless, encouraging to them to be assured that Jesus knew the unfavorable situation in which they dwelled, the temptations to which they were exposed, and the allure­ments that tended to draw them away from the truth. The place was so peculiarly filled with wickedness that it was rep­resented as being the very location of Satan’ s throne. Just what particular form of wickedness led to this designation is not known. It had the ordinary evils that go with a com­mercial city filled with idolatrous worship. It is said to have been the seat of emperor worship. Evidently Satan incited the people to such atrocious crimes that the place seemed to be his own personal abode. The last expression of the verse, “ where Satan dwelleth,” has the same meaning as “ Satan’ s throne.”

Revelation 2:13 —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.— They had confessed Christ and had not allowed any of their tribulations to make them deny that confession. The name “ Christian” which had already been given at Antioch (1 Peter 4:16) was held to in spite of all the dangers confronting them. They realized that suffering as Christians they would glorify God in that name. So the apostle Peter had taught in the passage mentioned. That Antipas was a martyr there on account of his faithfulness to Christ is certain from the text, but who he was or the circumstances under which he was killed is not known. His case was probably a local outbreak of some kind like that when Stephen was killed (Acts 7:51-60), not a general slaughter of Christians. Revelation 2:14 —But I have a few things against thee, because thou hast there some that hold the teaching of Balaam,— Like the church at Ephesus the Lord had a general commendation of them, but a few things to condemn. As the Savior condemned evil when he was on earth, so he now condemns the sins that existed in the church at Pergamum. Tolerating only a few serious errors would soon kill the church’ s influence to do good. The teaching of Balaam is explained in the next clauses.

Revelation 2:14 —who taught Balak to cast a stumblingblock before the chil­dren of Israel, to eat things sacrificed to idols, and to com­mit fornication.—Figuratively a “ stumblingblock” is some­thing over which one would fall or be led into sin. Balaam taught Balak how to lead the Israelites into sin. Balaam had not been allowed to curse Israel as Balak requested, but later, because of his love for the “ hire of wrong-doing” (2 Pet. 2: 15), he taught Balak to lead Israel into sin through fornication and the eating of meats offered to idols. (Num. 31 : 16.) The meaning is that there were some in the church at Pergamum that, like Balaam, led people into idolatry and licentiousness through their teaching; that is, taught that such things were not sinful. This was a serious condition.

Revelation 2:15 —So hast thou also some that hold the teaching of the Nicolaitans in like manner.— See note on verse 6. Just what distinction, if any there was between the teaching of Balaam and the Nicolaitans is not known. They were probably very similar, and some think possibly the same, or at least the same in the two particulars mentioned— fornication and idolatry.

Revelation 2:16 —Repent therefore; or else I come to thee quickly, and I will make war against them with the sword of my mouth.—Repentance— determination of mind— must result in a change of conduct. Two parties* were involved in this threat— those guilty of the sins named and the rest of the church that tolerated them. The guilty parties would have to reform, or the rest would have to cease fellowshiping them. If the latter occurred, the guilty would still be subject to the punishment indicated. The “ sword of my mouth” means that Christ would give the order for the punishment, or he would authorize it to be given. Just how this would be done is not stated, but presumably some natural means at hand would be used or allowed to do the work. It is referred to as making war because the word “ sword” had been used.

Revelation 2:17 —He that hath an ear, let him hear what the Spirit saith to the churches.— See note on verse 7.

Revelation 2:17 —To him that overcometh, to him will I give of the hidden manna, and I will give him a white stone, and upon the stone a new name written, which no one knoweth but he that re­ceiveth it.— On overcoming and the possibility of being lost finally see note on verse 11. The one who ends this life vic­toriously will be saved and enjoy the “ hidden manna” in heaven. The reference, of course, is to the manna that fell in the wilderness (Ex. 16: 32-34), a memorial portion being put in the ark (Heb. 9:4). Those refraining from idolatrous meats and remaining pure would be permitted to eat the manna laid up in heaven which is typically represented by the manna in the ark. Leaving off the figurative language, it means that joys in heaven will satisfy our eternal wants as bread satisfies hunger. There has been much speculation regarding the “ white stone” and the “ new name” ; nothing entirely satisfactory has been suggested. As in voting a white stone indicated justification, it may here be used to indicate that one who overcomes is justi­fied and will be received into the heavenly home. The new name is equally uncertain since no one knows it. It may be in some way the means by which God will receive those who gain the victory. Since it cannot be known by others, it is useless to ask what it is. It is our business to overcome, the white stone and the new name we can leave, to God to make plain in his own time. LETTER TO THE CHURCH AT Rev_2:18-29 Revelation 2:18 —And to the angel of the church in Thyatira write: These things saith the Son of God, who hath his eyes like a flame of fire, and his feet are like unto burnished brass:— The three cities already mentioned were near the seacoast; Thyatira was some distance inland and about midway between Pergamum and Sardis. Commercially it was noted as the place where dyes were manufactured; in the Bible it is specially known as the home of Lydia whom Paul converted at Philippi. (Acts 16:13-15.) This church is told plainly that the letter came from the Son of God. The expression about eyes like fire and feet like burnished brass refers to the vision John saw as described in 1: 14, 15. See the notes on those verses.

Revelation 2:19 —I know thy works, and thy love and faith and ministry and patience, and that thy last works are more than the first.—Being the Son of God, Jesus had the authority to give com­mands (Matthew 28:18-20), and the right to demand obedience. Knowing their works, both good and bad, assured them that his commands would be strictly just. The general term “ works” probably includes the four items following it— love, faith, min­istry, and patience; the first two internal, the last external. Love to both God and man is always manifested by obedience and service; faith means not only that they had maintained their confidence in Jesus, but that they had been faithful in his service. In ministry would include religious as well as moral duties. Patience means that they had borne every trial of their faith with fidelity to Christ and the church.

The church at Ephesus had fallen from its first love; the brethren at Thyatira had increased in good deeds— the last works being more than the first. A fine compliment indeed!

Revelation 2:20 —But I have this against thee, that thou sufferest the woman Jezebel, who calleth herself a prophetess;—To “ suf­fer” the woman Jezebel means that they permitted her teaching without proper condemnation and allowed her to continue in the fellowship of the church. The name “ Jezebel” undoubtedly refers to the highly gifted but desperately wicked idolatrous wife of Ahab, king of Israel. Under her influence Ahab was led to allow the introduction of idolatry and to endorse its shameful practices. He also worshiped Baal himself and did more to provoke Jehovah to anger than all the kings before him. (1 Kings 16:29-33.) Interpreters differ regarding the “ Jezebel” in our text. Some think she was a real woman whose wicked influence was so similar to the Jezebel of old that she was called by that name rather than her own. Others think the name refers to a faction or party in the church that taught and practiced as did the real Jezebel.

Since the church at Pergamum was rebuked because they had a faction that held the doctrines of Balaam (2: 14), it seems probable that the church at Thyatira had a faction that was described by the name Jezebel. Besides, in this book a woman represents a church; hence, could appropriately represent a party or faction. Claiming to be a prophetess would mean that the faction claimed to teach according to divine authority.

Revelation 2:20 —and she teacheth and seduceth my servants to commit for­nication, and to eat things sacrificed to idols.— Whether Jezebel means a real person or represents a faction, the lesson would be the same. In imitation of the ancient Jezebel idolatry and licentiousness were taught. Since this was the teaching of Ba­laam, and probably the Nicolaitans as well, it may be that the person or persons condemned at Thyatira were some of the same false teachers differently described.

Revelation 2:21 —And I gave her time that she should repent; and she willeth not to repent of her fornication.— This may mean that warning had been given in some way that time to continue in such teaching would end unless repentance came or that God had allowed her sufficient time to repent if she would. But since she did not will to repent, then the punishment had to fall upon her.

Revelation 2:22 —Behold, I cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of her works.— This verse indicates that Jezebel was herself guilty of fornication whether it was natural or spiritual. If the name represents an element or faction in the church, it must be understood spiritually as referring to idolatry as was true of Israel anciently. (Jeremiah 3:9.) The word “ behold” means that all the churches were to know of her punishment just as they knew of her sins. Verse 23 shows that such punishment would clearly prove that God is able to know human hearts and justly reward for all deeds. Casting “ into a bed” means afflic­tion or punishment; no other meaning will do for the expres­sion here. Those led into such sinful practices will have to suffer tribulation and punishment along with their false teach­ers. These disastrous results can be avoided only by timely repentance.

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

Revelation 2:24 —But to you I say, to the rest that are in Thyatira, as many as have not this teaching, who know not the deep things of Satan, as they are wont to say; I cast upon you none other burden.—Those here addressed as the “ rest that are in Thya­tira” mean those who had not accepted the doctrines and prac­tices of the heretical party. They are described as those who “ have not this teaching.” This is very strong evidence that Jezebel was not some wicked woman, but rather some corrupt faction. Those commended here did not know or understand the deep or hidden schemes in Satan’ s wicked designs because they had not been led to participate in them. The expression, “ as they are wont to say,” may mean that those who opposed the false teaching were in the habit of referring to it as the “ deep things of Satan.” The false teachers themselves would hardly say that of their own teaching. In Smyrna there was a “ synagogue of Satan” (verse 9); in Pergamum Satan’ s dwell­ing place (verse 13); here the depths of Satan. All this means that the wickedness in all places may be in some sense attributed to Satan. Jesus promised to put upon them no other burden than such as would naturally result from their allowing such wicked teachers to remain in fellowship, or would come from their efforts in trying to rid the congregations of the pernicious influences of erroneous teachings.

Revelation 2:25 —Nevertheless that which ye have, hold fast till I come.—They had received the gospel and manifested love, faith, service, and patience. All this they should diligently hold; their refusing to participate in the wicked schemes of Satan should continue. “ Till” he came did not mean that they were to live till Jesus comes personally, for centuries have passed and he has not yet come. They were to remain faithful until death (Matthew 24:13), which, so far as they were concerned, would be the same as if he had come in their lifetime.

Revelation 2:26 —And he that overcometh, and he that keepeth my works unto the end, to him will I give authority over the nations:— Here, as in the preceding letters, the reward is promised on condition that they overcome. The one overcoming is explained by the expression, “ he that keepeth my works unto the end” ; or, the one faithful until his death. For this faithfulness they were to have “ authority over the nations.” How this is to be exercised is explained in the following expressions.

Revelation 2:27 —and he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers; as I also have received of my Father:—Jesus rules in the absolute sense, being the author of the law; his apostles rule as ambassadors through whom the law has been delivered (2 Corinthians 5:18-20) ; and all faithful Christians rule in a secondary sense by being an example of the application of his law. (Romans 5:17.) By such faithful­ness Christians condemn the world as did Noah in building the ark (Hebrews 11:7); or like Abel, who though dead, “ yet speaketh” (Hebrews 11:4). Only in this sense may faithful Christians be said to rule over the nations. This verse with slight varia­tion is a quotation from Psalms 2:9. Revelation 2:6-8 shows clearly that the Psalmist refers to Christ and his rule (after his res­urrection) at God’ s right hand. (Acts 13:33; Hebrews 1:5.) Since Christians rule in a secondary sense under Christ, they rule during the same period he does— throughout the Christian dispensation. The expression “ as I also have received of my Father” means that they received their authority to rule from Christ just as he received his from the Father. Luke 22:29 proves the former; Psalms 2:6 proves the latter.

With a “ rod of iron’’ indicates a firm, sure, and unbending rule. The Greek word for rule means to “ shepherd.” Through his words and the examples of those who overcome Jesus will lead the right­eous ; his law against the wicked will be as inflexible as a rod of iron. It will have its effect with the same certainty that a rod of iron will break a potter’s vessel.

Revelation 2:28 —and I will give him the morning star.—Christ is himself called the “ morning star” in Revelation 22:16. He probably means that he will give himself to those who overcome; that is, to be in fellowship with him in his ruling. The expression is a further development of the thought in the two preceding verses.

Revelation 2:29 —He that hath an ear, let him hear what the Spirit saith to the churches.—See notes on verse 7.

Verse 1 Revelation Chapter Two.This chapter contains the first four of the seven letters to the churches which received these special communications from the Lord Jesus Christ through the apostle John as intermediary, these being: Ephesus, Smyrna, Pergamum and Thyatira. But what do the letters mean? Are they to be understood as prophetic revelations regarding the seven successive ages of church history? Many scholars, of course, who take such view of them rather confidently interpret these seven ages of the church thus: The Church Addressed / Typifies: Ephesus – The apostolic period Smyrna – The period of persecution Pergamum – The times of union with the state of Rome Thyatira – The Dark Ages Sardis – The Reformation Philadelphia – The evangelization movement Laodicea – The final period before the Second Advent G. Campbell Morgan made the above applications.[1]A deep respect is felt for the sincere students of the Holy Scriptures who accept this and similar views of these seven churches; but there are a number of considerations which forbid our agreement with them: (1) The applications simply do not fit. Sardis, for example, could not possibly represent the church of Jesus Christ during the age of Reformation, because this, as regards the true church was a time of its greatest zeal and purity. (2) The conditions typical of each of these seven congregations, from the very beginning of the Christian era, and until the present time, are to be found simultaneously existing in all the ages of the church. Right now, there are “brotherly love” churches (Philadelphia), “lukewarm” churches (Laodicea), and even “wicked” churches (Sardis), etc.; and we find full agreement with Criswell who wrote: All seven co-exist together: some that are aflame with missions (Philadelphia), some that are paying the price with their lives (Smyrna), some that are cooling off in their devotion (Ephesus), and some that are taking it easy in Zion (Laodicea).2 These letters appear here in their normal geographical sequence, each in turn being next on the list for anyone attempting to visit all seven. They have nothing to do with any chronological succession of churches or conditions to the end of time.3 Furthermore, all seven of these churches existed simultaneously in a relatively small area at the time John wrote. This is a powerful suggestion that the various conditions pointed out would continue to exist simultaneously throughout history, which they do, as a matter of fact. (5) Added to all this is the absolute lack of any solid agreement as to when one age terminated and another age began. For these, and for other reasons that will appear in the comments on these letters, they shall be regarded here as applicable in their entirety to all generations. In fact, the material addressed to each church was, at the time John wrote, applicable to all. As Hinds pointed out: It is unnecessary to conclude that these very short letters were sent separately to the respective churches. Each congregation received all of them, with the rest of the book.[4]The repeated admonition “Hear what the Spirit saith to the churches” makes what is written to any one of these applicable to all the “churches.” Despite our disagreement with what for many is the normal understanding of these letters, it must be admitted that, “There is a remarkable coincidence between these seven letters and the sequence of periods suggested."[5][1] G. Campbell Morgan, An Exposition of the Whole Bible (Old Tappan, New Jersey: Fleming H. Revell Company, 1959), pp. 533,534. [2] W. A. Criswell, Expository Sermons on Revelation (Grand Rapids, Michigan: Zondervan Publishing House, 1962), p. 43. [3] R. C. H. Lenski, The Interpretation of St. John’s Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 82. [4] John T. Hinds, A Commentary of Revelation (Nashville: Gospel Advocate Company, 1962), p. 34. [5] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 489. To the angel of the church in Ephesus write: These things saith he that holdeth the seven stars in his right hand, he that walketh in the midst of the seven golden candlesticks:EPHESUSThis is actually the second inspired letter to Ephesus, the canonical book of Ephesians having, in all probability, been directed to this same congregation. See the introduction in my Commentary on Galatians, Ephesians, Philippians, and Colossians. Regarding the city itself: It was the major city of the great Roman province of Asia which embraced a large area of what is now Asia Minor. Its history reached into the remote past, tradition claiming that it was originally founded by the Amazons. Blaiklock stated that the “city was at least ten centuries old when Paul entered it."[6] Alexander the Great captured it in 334 B.C.; but one of his generals, Lysimachus, inherited it; but by the times of the apostles, it was a thoroughly Roman city, but with a Culture deeply colored by the pagan associations with the city’s past. Artemis, the principal deity (the Biblical Diana), actually went back to the old Asiatic goddess of nature; but by Paul’s time her worship had taken on a different character. Symbolized by a monstrous object of worship (reportedly having fallen from heaven, and possibly a meteorite) that resembled roughly a human female figure with grotesque multiple breasts, her temple, four times the size of the Athenian Parthenon, had become in the days of the apostles perhaps the most important building in Asia. It was a combination of the Bank of England, a city of refuge, a manufacturing and commercial center, and the heart of the whole pagan area.

The original temple burned the night Alexander the Great was born; and later, he offered to give his wealth to rebuilding it, if they would inscribe his name on the portal. The Ephesian priests declined with the comment that it was not appropriate for one God’s name to be inscribed on the temple of another God! The character of that temple as a city of refuge resulted in the entire sanctuary area, a quarter of a mile in all directions, becoming one of the vilest collections of thieves, murderers, and lawless persons ever known on earth.[7]By the times of the apostles, the harbor had begun to silt up, and Ephesus was rivaled by other cities. It was, in a sense, a decaying metropolis; and some have supposed that the general character of the city may have contributed to the waning ardor of the Ephesian congregation. Despite this, it was far and away the most important city of the entire area when John wrote, and it was appropriate enough that the first of these letters should have been addressed to the congregation in Ephesus. Ephesus with its great temple continued until 262 A.D., when it was sacked and destroyed by the Goths. The Edict of Theodosius closed all the pagan temples about 389 A.D. Today, a Turkish village, Ayassoluk, the modern representative of ancient Ephesus, stands about a mile northeast of the ancient city.[8] In view of the wretched history of this city in the post-apostolic period, one must conclude that God did indeed remove her candlestick out of its place. The angel of the church … See introduction for discussion of this. It cannot be that a literal angel is meant, because that would involve supposing that God sent a message through a mortal to a supernatural being. It cannot mean the local bishop, pastor, or other officer of the church; because it would not be in harmony with the justice of God to believe that such a human officer would have been condemned, or complimented, for what other humans were doing. The angel here is fully accountable for the condition of the church, and this demands the thought of some kind of personification, or by extension, every Christian. After all, every Christian is kept firmly in the Saviour’s right hand. The seven stars in his right hand … All of these letters reflect the magnificent description of the Christ given in the foregoing chapter, the particular details chosen for the reference to Christ in each case being usually understood as especially appropriate to the time and circumstance in each city. Christ’s holding the stars in his hand, as here, suggests the utmost concern of the Lord for every single one of the Christians, the waning love of the Ephesians for each other (as some think) being a tacit denial of the great truth thus symbolized. Walketh in the midst of the seven golden candlesticks … This indicates the active, constant, and persistent energy in which Christ is concerned with the welfare of every church and every Christian. [6] E. M. Blaiklock, Cities of the New Testament (Old Tappan, New Jersey: Fleming H. Revell Company, 1965), p. 62. [7] E. J. Banks, ISBE, p. 961. [8] Encyclopedia Britannica (Chicago: William Benton, Publisher, 1961), Vol. 8, p. 644. Verse 2 I know thy works, and thy toil and patience, and that thou canst not bear evil men, and didst try them that call themselves apostles, and they are not, and didst find them false;I know … This clause appears throughout the letters, reminding all people that, “All things are naked and open before the eyes of him with whom we have to do” (Hebrews 4:13). Works … toil … patience … Like the other letters, except in cases where no commendation was possible, this one begins with the Lord’s approving recognition of their good points. No list of their works is given, but presumably there were many. Scholars point out that “toil” refers to arduous, sweat-producing labor. They were indeed working at their religion. “Patience” here is the great New Testament word [@hupomone], meaning: “The gallantry which accepts suffering, hardship and loss and turns them into grace and glory."[9]And didst try them that call themselves apostles … Many commentators have pointed out that, “To the apostle John, apostle always means one of the Twelve”;[10] and so we understand it here.

There were men pretending to be apostles in the highest sense of that word. Those who reject this view suggest that this was such a bold claim that none would have dared to make it; but they forget that some even pretended to be Christ! We find full agreement with Carpenter who considered this verse “additional evidence of an early date of the Apocalypse."[11] Supporting the same interpretation, Plummer said: In 68 A.D., when contemporaries of the apostles were abundant, the claim to be an apostle might with some show of reason be made; but in 95 A.D. such a claim would be ridiculous.[12]Practically all interpreters are aware of this, but having already chosen a late first century date, they are compelled to insist that “apostles” is here used in some secondary sense. Plummer commented on that thus: Trench admits this (the implication of an early date), and hence tells us that “apostles” must not be pressed, as though it implied a claim to have been sent by the Lord Jesus; but this is exactly what “apostle” does imply.[13]Didst try them … and find them false … That Christ himself commended the diligence and faithfulness of the Ephesian church in disproving the claims of false apostles indicates that the false claims were reasonably and plausibly advocated, and that the refutation of them was not always easy. [9] William Barclay, The Revelation of John (Philadelphia: Westminster Press, 1976), p. 24. [10] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 30. [11] W. Boyd Carpenter, Ellicott’s Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 540. [12] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 57. [13] Ibid. Verse 3 and thou hast patience and didst bear for my name’s sake, and hast not grown weary.Thou hast patience … Here again is the word which means not merely a passive submission to what must be endured, but the dynamic ability of endurance and faithfulness without discouragement by any or all difficulties. For my name’s sake … The New Testament emphasis upon the name of the Lord is extensive. Salvation is in no other name (Acts 4:12); all Christian activities are to be done in his name (Colossians 3:17); we are justified in his name (1 Corinthians 6:11); we are baptized in his name (Acts 2:38 Acts 19:5); we are called by his name (James 2:7); our sins are forgiven for his name’s sake (1 John 2:12); we should believe on his name (1 John 5:13), etc. Here, the patient endurance of the Ephesian church was commended by the Lord himself because their faithfulness had regard to the holy name of the Son of God. 99Verse 4 But I have this against thee, that thou didst leave thy first love.What a shocker is such a statement as this. The charge is not that they were in danger of leaving their first love, but that they had already done so! A lot of ink has been wasted on the explanation of “what” exactly was their first love. The first love of every true church is our Lord himself; and what is indicated here is the departure (in heart) of the Ephesian church from their Lord who had redeemed them. Oh yes, they were still busy with all kinds of tremendous works; but, significantly, these were not designated as “the work of faith.” They were running their religion from a center of affection, not in the Lord, but in themselves. Of course, they were still advocating and defending all of the great doctrines of the faith, but the love of the Saviour was missing. Some very interesting postulations have been presented regarding the situation here, such as the following: Their intolerance of imposture and their hatred of heresy had bred an inquisitorial spirit which left no room for love. They had set out to be defenders of the faith … only to discover that in the battle they had lost the one quality that really matters.[14]While true enough, in a sense, such an interpretation seems to imply that it was their very loyalty to the faith that resulted in their lapse. Their hatred of heresy “bred” their defection; and that cannot be true. Whatever caused their failure, it was not intolerance of imposture, nor hatred of heresy. “Only the pure Word produces a pure faith, and … pure love."[15] To suppose that brotherly love could exist without a hatred of heresy and intolerance of imposition is to suppose that apples can grow where there is no tree. “Love itself is misconceived when it is supposed that it can be great and strong without faithfulness to the Word."[16]Some of the interpreters of this passage seem to be of the opinion that love of the brothers is here contrasted with sound doctrine, and that, of course, the latter is more important; but such teaching is not in the passage. As a matter of fact, it is an addition to the word of God to affirm that, “A slackened sense of the obligation to mutual love formed the cardinal sin at Ephesus."[17] That such a lessening of mutual love had indeed occurred is doubtless true, but it was not the cardinal sin; that was “their leaving their first love, who is Christ.” A failure in the Christian’s heart of his love for Christ results quickly in all of the other failures. We should not pass this verse without noting the allegations often based upon it to the effect that this slackening of love and zeal must indicate that at least a generation had elapsed following the days of Paul before such a defection could have occurred. Almost all of those who prefer a 95 A.D. date for this book rely heavily upon such an assumption. However, as Plummer said, “This verse is certainly no obstacle to the theory that the Apocalypse was written about A.D. 68."[18] The notion that many years must have elapsed prior to the failure of the Ephesians does not take account of many facts given in Scripture. The Galatians defected from the gospel within two or three years (at the most) after they were converted. The frequent apostasies of Israel in the Old Testament often occurred at once after periods of loyalty. Only a few days elapsed while Moses was on Mount Sinai, but that was plenty of time for Aaron to make the golden calf.

Not only do the theories of many years preceding the lapse ignore such Scriptures, but they are grounded in an ignorance of human nature. The same city that welcomed Jesus Christ on Sunday with palms and hosannas shouted him to the cross on Thursday! No “thirty or forty years” was necessary to produce that! [14] G. B. Caird, op. cit., p. 31. [15] R. C. H. Lenski, op. cit., p. 86. [16] Ibid., p. 87. [17] James Moffatt, Expositor’s Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 351. [18] A. Plummer, op. cit., p. 68. Verse 5 Remember therefore whence thou art fallen, and repent and do the first works; or else I come to thee, and will move thy candlestick out of its place, except thou repent.Remember … How often has the Lord admonished his human children to remember! “Remember now thy Creator in the days of thy youth” (Ecclesiastes 12:1); “This do ye in remembrance of me” (1 Corinthians 11:25); “Remember how he spake unto you” (Luke 24:6); “Remember his holy covenant” (Luke 1:72); “Remember that thou in thy lifetime receivedst thy good things” (Luke 16:25), etc. There are actually three “R’s” in this passage: Remember … Repent … Reform. Repent and do the first works … This is one of the most important clauses in the whole passage; it is the key to understanding what had happened. What were those first works which the Ephesians had stopped doing? They were the commandments of the Lord. Oh, to be sure, they were carrying on an extensive program of works, but such things were not the work of faith. The interpretation that fills many of the commentaries with the view that the Ephesians had all the works they needed misses this point altogether.

It was not a question of their having discharged their full obligation regarding works, but a case of their having failed in this very category. They were not, at the time of John’s writing, doing the “work of faith”; they were doing their own thing religiously. Such things, no doubt, were indeed good works, else Christ would not have commended them; but the first obligation of every Christian and every church on earth is to do the works Christ commanded. This failure, of course, was due to their having left their first love; and the shameful condition of this congregation is the Biblical exhibit of much that is going on right now in the so-called Christian world of the present time. Did the Ephesian church heed the admonition here given? It would appear that, for some little time, at least, they did so. Bruce noted, “That the church at Ephesus paid heed to this warning is a fair inference from the testimony of Ignatius, who commends it for its faith and love."[19]Or else I come to thee, and will remove thy candlestick … This reference to the “coming” of Christ is not to the Second Advent, but to a visitation of providential judgment upon the Ephesians unless they repented. As McGuiggan put it: “This coming depends upon whether or not they repent; if they repent, he will not come and remove their candlestick."[20] Beasley-Murray observed that: Such statements in no wise conflict with the truth of the final appearing, a fact which theologians have not always remembered when speaking of the “coming” of Christ, as though the recognition of these lesser appearings in any way invalidated the truth of the great appearing.[21]The final coming of Christ in the Second Advent will occur, irrespective of any group’s repenting or not. Remove thy candlestick … This does not refer to any total destruction of a church or of a city, but to the removal of the impenitent from any effective status as a lampstand of the truth in Jesus Christ. Many a church has continued to enjoy life on earth long after their utility as an effective instrument of spreading the gospel of Christ has perished. Such churches have indeed had their “candlestick” removed. It is wise, here at the outset of Revelation, to observe that, “The coming of Christ, as here and elsewhere in the book, does not represent an imminent coming of Christ to end the world.[22] As Caird expressed it, “The conditional threats to Ephesus, Pergamum and Sardis are evidence that an imminent Parousia was not one of the events which John believed was bound to happen soon."[23][19] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 637. [20] Jim McGuiggan, The Book of Revelation (West Monroe, Louisiana: Wm. C. Johnson, 1976), p. 46. [21] G. R. Beasley-Murray, The Book of Revelation (Greenwood, South Carolina: The Atlantic Press, 1974), p. 1283. [22] J. W. Roberts, The Revelation of John (Austin, Texas: R.B. Sweet Company, 1974), p. 39. [23] G. B. Caird, op. cit., p. 32. Verse 6 But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate.The works of the Nicolaitans … This is not a reference merely to the evil deeds of the group mentioned, but to the promulgation of their evil doctrine, as appears a little later. Who were they? Irenaeus said that, “They are the followers of that Nicolas who was one of the seven first ordained to the diaconate by the apostles."[24] They taught that it was a matter of indifference to commit adultery or eat things sacrificed to idols. “It was an exaggeration of the doctrine of Christian liberty which attempted an ethical compromise with heathenism."[25] The reference to the Nicolaitans and to the doctrine of Balaam in the same passage (Revelation 2:14-15), a moment later, together with the phrase “in like manner” seems to indicate that the teachings were essentially the same. Despite the assertion of Irenaeus cited above, some students refuse to allow the identification of that sect with Nicolas, one of the Seven (Acts 6:5), Lenski complaining that, “It is a moral law not to make a noble Christian man a Judas without full evidence that he turned out to be a Judas."[26] Of course, no one can disagree with that; but Moffatt declares that, “There is no reason to doubt the original connection of the party with him (Nicolaus)."[27] Still it must be confessed that very little is known of this sect except what is revealed here. [24] Irenaeus, The Ante-Nicene Fathers, Vol. I, Translated by Roberts and Donaldson (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, n.d.), p. 352. [25] Merrill C. Tenney, Interpreting Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1957), p. 61. [26] R. C. H. Lenski, op. cit., p. 90. [27] James Moffatt, op. cit., p. 351. Verse 7 He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh, to him will I give to eat of the tree of life, which is in the Paradise of God.He that hath an ear, let him hear … So! People do not receive spiritual information regarding their salvation from any inner impulses, dreams, impressions, or inner strivings of the soul, but by listening to the words given by the Holy Spirit. “This shows that God’s revelations are spoken to man, not put into his heart through some mysterious spiritual power."[28] Also notable in this paragraph and in this verse is the fact that, “God dictated these seven letters to John in the literal sense of the word. Therefore, the ancient prophets received verbatim messages: Thus saith the Lord."[29] Our Lord himself often used this expression, as inMatthew 11:15; 13:9,43, etc. What the Spirit saith to the churches … This is of great value in the interpretation of these passages, since it is clear here that the messages written by John were not: (1) to a supernatural being such as an angel; (2) to any human authority in the church; nor (3) to any single one of the congregations, but “to the churches.” All that is written to any one of them applies to all. Even beyond this, all that is written is to the churches of all time. To him that overcometh … The verb in this phrase can be translated conquereth,[30] or conquers. It occurs only twice in the Gospels (Luke 11:22; John 16:33) and only once in the writings of Paul (Romans 12:21). However, it is found in all seven of these letters to the churches, and John also used it repeatedly in 2John. [31] Hendriksen was mightily impressed with the implications of this term and named his book on Revelation after it.[32] John seemed to have some kind of preference for the word. It may be properly applied to a battle or a trial; but the word is used here independently of reference to any particular contest. “It means a victory over all kinds of evil that would harm the church or prevent the salvation of the contender."[33]I will give to eat of the tree of life … These words regarding the “tree of life” are found in Genesis 2:9 and in Revelation 22:2 Revelation 22:4 Revelation 22:19, thus binding the beginning and the end of the Bible together, all of which, first to last, is concerned with the recovery of that which was lost in the Fall.

As to just what the tree of life actually is, it is difficult to think of it as any kind of literal fruit. It undoubtedly has reference to Christ himself, as indicated by the following: The Hebrew word in Genesis 2:9 was rendered by the Septuagint (LXX) translators with a Greek word which means, not tree, but wood; and the New Testament writers used that same word (wood) for all four passages where it occurs in Revelation, and in Acts 5:30 Acts 10:39 Acts 13:29;Galatians 3:13, and in 1 Peter 2:24 regarding the cross upon which Jesus died.[34]Such blessed promises as this and all the others given in these passages seem to have been designed with a connection between them and the false superstitions of the people to whom they were addressed, in the sense of the good and the true being offered instead of the false. In this case, “Excavated coins of Ephesus show a date-palm, sacred to Artemis, and symbol of her life and beneficent activity."[35] It is not unlikely, therefore, that the tree of life is a holy symbol of the Son of God himself. Which is in the Paradise of God … The Greek word here rendered Paradise is Oriental, being first used by the historian Xenophon, denoting the parks of Persian kings and nobles.[36] The thought of a garden is in it. Jesus used the word in his promise to the thief (Luke 23:43), and Paul was caught up into it (2 Corinthians 12:4), apparently identifying it as “the third heaven.” Vine states that 2 Corinthians 12:3 does not introduce a different vision.[37] Paradise is most certainly an extraterrestrial location, because the tree of life is positively not found anywhere on earth. Heaven is perhaps as good a synonym for it as we have. However, such conclusions should not be applied to the use of “Paradise” in Luke 23:43, where a slightly different sense is evident. The usage of it there would appear to be equivalent in meaning to “Abraham’s bosom” (Luke 16:22). See further comment on this in my Commentary on Matthew, p. 501. [28] John T. Hinds, op. cit., p. 39. [29] R. C. H. Lenski, op. cit., p. 92. [30] W. Boyd Carpenter, op. cit., p. 541. [31] Ibid. [32] William Hendriksen, More than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956). [33] John T. Hinds, op. cit., p. 39. [34] R. C. H. Lenski, op. cit., p. 94. [35] E. M. Blaiklock, op. cit., p. 67. [36] W. E. Vine, Expository Dictionary of New Testament Words (Old Tappan, New Jersey: Fleming H. Revell Company, 1940), 3p. 158. [37] Ibid. Verse 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:SMYRNAAn ancient cradle of Ionian civilization, Smyrna existed for a millennium before Christ, being utterly devastated and destroyed by Alyattes of Lydia in 600 B.C.,[38] lying in ruins until it was rebuilt by Lysimachus, one of the generals who inherited the empire of Alexander the Great, in 301-281 B.C. By the times of the apostles, it was again a flourishing Greek city, competing with Ephesus for first place in the province. “It was a handsome city, called the most beautiful of all cities under the sun, the great buildings on the nearby summit being called the crown of Smyrna."[39] Smyrna lay next to Ephesus in the sequence that a traveler visiting all seven of these churches would naturally follow. Smyrna still exists under the modern title of Izmir, Turkey, second in importance only to Ankara, and having a population of 286,000 in 1955.[40] Strangely enough, Ephesus, threatened with the loss of its “candlestick” has virtually disappeared; but Smyrna, against which the Lord uttered no condemnation, is a great city even now. To the angel of the church … See under preceding verse, and also under Revelation 1:20. The first and the last, who was dead and lived again … Some have seen this identification of our Lord as peculiarly appropriate for a city which, itself, had lain dead for all the middle centuries of the first millennium B.C., but was then once more a favored city. In Smyrna … This city was one of the oldest and most faithful of the allies of Rome, having erected a temple as early as 195 B.C. to the goddess Roma.[41] There were also temples to Cybele and Zeus, and in one of them an inscription honoring Nero as “the Saviour of the whole human race."[42] In 26 A.D., they also erected a temple to the roman emperor Tiberius, and were clearly a center of that cult of emperor-worship which resulted in so much sorrow for the church.[43] In fact, “the earliest shrine of the provincial cult of Rome was established there in 29 B.C.[44] Regarding the establishment of the church in Smyrna, we do not have any direct information; but, “It was probably established by the apostle Paul on his third missionary journey."[45] Regarding Paul’s work in Ephesus, which was not far from Smyrna, Luke recorded this: “And this continued for the space of two years; so that all that dwelt in Asia heard the word of the Lord, both Jews and Greeks” (Acts 19:10). This most certainly must have included the citizens of Smyrna. The emperor cult was so strong in Smyrna that even many of the Jews were carried away with it. When Polycarp was martyred there in 155 A.D., the Jews cried out: This is the teacher of Asia, the father of the Christians, the overthrower of our gods who has been teaching many not to sacrifice, or to worship the gods … The multitude gathered wood and sticks, the Jews especially eagerly assisting in it.[46]It was indeed a hostile environment in which the church of Smyrna lived. How tragically the once chosen people of Israel appeared in such a situation as that. They once had said, “We have no king but Caesar”; and at Smyrna they proclaimed themselves worshippers of the emperor. In the light of this chapter, there cannot be any doubt that the state itself made emperor worship a test of loyalty, condemning Christians to death who would not submit to it. [38] E. M. Blaiklock, op. cit., p. 99. [39] Ibid., p. 101. [40] Encyclopedia Britannica (Chicago: William Benton, Publisher, 1961), Vol. 12, p. 848. [41] G. B. Caird, op. cit., p. 34. [42] W. Boyd Carpenter, op. cit., p. 542. [43] G. B. Caird, op. cit., p. 34. [44] F. F. Bruce, op. cit., p. 638. [45] Frank L. Cox, Revelation in 26 Lessons (Nashville: The Gospel Advocate Company, 1956), p. 15. [46] Ignatius, Concerning the Martyrdom of Polycarp in the Ante-Nicene Fathers, Vol. I (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, n.d.), pp. 41,42. Verse 9 I know thy tribulation, and thy poverty (but thou art rich), and the blasphemy of them that say they are Jews, and they are not, but are a synagogue of Satan.This verse is a commentary on the situation at Smyrna at the time John wrote. Despite the claims of many commentators to the effect that no provincial persecution against the church by the state of Rome existed until the times of Domitian, hence supporting a late date for Revelation, there has recently come to light a great corpus of facts which point squarely to the times of Nero for just such an outbreak. The impact of the Neronean terror was mentioned both by Clement and by Tacitus, the fact of “thousands being put to death” in all probability being no exaggeration but possibly an understatement. Nero’s being honored at Smyrna as “the Saviour of the whole human race” is evidence enough that any contradiction of this by Christians would have been proscribed and have resulted speedily in their death. As for the allegedly great persecution in the times of Domitian, “Recent studies have been strongly in the direction of showing that the evidence for a widespread persecution under Domitian is late and probably exaggerated”[47] Sir William Ramsay’s extravagant elaboration of the Domitian persecution is followed by many writers; but, as Robinson said, “However, (it is) largely drawn from his own imagination, playing on evidence in Revelation already interpreted as Domitianic material."[48]And are a synagogue of Satan … This, along with “them that say they are Jews, and they are not” shows that John has preempted the glorious titles of the once chosen people for the Christians.

Christians are the real Jews, the true sons of Israel, as in Romans 2:28. The Jews’ meeting place is here designated “a synagogue of Satan.” Although James used “synagogue” as designating a place of Christian worship, this was probably quite early, or possibly a name used only in Jerusalem. From the first, Christians preferred the word “church,” which in time came to stand for the place of assembly also. [47] John A. T. Robinson, Redating the New Testament (Philadelphia: The Westminster Press, 1976), p. 233. [48] Ibid. Verse 10 Fear not the things which thou art about to suffer: behold, the devil is about to cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days,The devil is about to cast some of you into prison … As Hinds pointed out, “These words show that evil-workers are in the service of the devil,"[49] since it was actually men, human beings, who cast the saints into prison. Furthermore, this must not be understood as any form of mild punishment. Those seized by the government and awaiting trial and execution were held in prison, which in that ancient culture was only an anteroom to death. “The struggle anticipated here is desperate; martyrdom is no remote contingency."[50]And ye shall have tribulation ten days … This passage sheds light upon some of the problems of interpretation; but, of course, there is no agreement upon exactly what is meant. The most reasonable supposition that this writer has encountered is that of Foy E. Wallace and Gaebelein: This cannot mean a literal ten days, but rather the ten persecutions, the number of which is historically factual.[51]The number ten is of special interest, for history informs us that there were just ten persecutions of Christians by the Roman emperors.[52][49] John T. Hines, op. cit., p. 42. [50] James Moffatt, op. cit., p. 354. [51] Foy E. Wallace, Jr., The Book of Revelation (Nashville: Foy E. Wallace, Jr., Publications, 1966), p. 90. [52] Arno C. Gaebelein, The Revelation (Neptune, New Jersey: Loizeaux Brothers, 1961), p. 36. Be thou faithful unto death, and I will give thee the crown of life.Faithful unto death … This does not mean merely “until you die,” but faithfulness, “even if fidelity involves death."[53]The crown of life … This and all similar promises given to these seven churches simply mean eternal life with God in heaven. Eating of the tree of life, receiving the white stone, or the morning star, etc., all mean the same thing. Why were different expressions used? Perhaps the view is correct that sees “The imagery here has direct reference and application to geographical, historical, and social features familiar to the seven congregations to which these cryptic letters were sent."[54] Was it not appropriate that the citizens of Smyrna who were so proud of their crown (the tall buildings mentioned above), should have been reminded of the greater crown of life?

Despite this, Beckwith, however, says that, “It is necessary to look for a local origin of the metaphor."[55] The crown of life was an expression, which, with variations, occurs repeatedly in the New Testament: “the incorruptible crown” (1 Corinthians 9:25), “the crown of life” (James 1:12), “a crown of glory” (1 Peter 5:4), and “a crown of righteousness” (2 Timothy 4:8). All of these expressions refer to the same reward. [53] A. Plummer, op. cit., p. 57. [54] E. M. Blaiklock, op. cit., p. 98. [55] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 455. Verse 11 He that hath an ear, let him hear what the Spirit saith to the churches. He that overcometh shall not be hurt of the second death.On the first sentence in this verse, see comment on the identical words in Revelation 2:7, also concerning “overcometh.” Shall not be hurt of the second death … The second death is a reference to the lake of fire in which Satan and his followers are destined at last to be overwhelmed. As Roberson pointed out, many expressions in these earlier chapters of Revelation find their full explanation in the later chapters. Among those he cited were:[56]Tree of life – Revelation 2:7; Revelation 22:2 Revelation 22:14 The new name – Revelation 2:17; Revelation 14:1. Authority over the nations – Revelation 2:26; Revelation 20:4 f. The morning star – Revelation 2:28; Revelation 22:16. The white garments – Revelation 3:5; Revelation 7:9 Revelation 7:14. Sitting on Christ’s throne – Revelation 3:21; Revelation 20:4. Second death – Revelation 2:11; Revelation 20:14. Christ did not mention here “the first death”; but it is the death of the body to which all must submit. The second death is that of the soul, the absolute exclusion from God who is the source of life. Christ did not utter any words of criticism or condemnation of this suffering church, offering only his love and encouragement. Those scholars who feel that they must go to the times of Domitian in order to find a time of martyrdoms in the church should remember that Stephen, James (John’s own brother), and James the brother of the Lord had all suffered martyrdom already, and even much earlier than the earliest date affixed to this book. To this very day there are churches in which people are paying for their fidelity with their lives, notably in China and in other iron-curtain countries. What a mistake it is to confine this to a description of the church in the apostolic period. Furthermore, as Lenski said, “In 64 A.D., there were many martyrs when Nero accused the Christians of burning Rome."[57] Moreover, it is only a favorite bias of some scholars who affirm that the persecutions then were limited to Rome and did not occur simultaneously in the provinces. It was noted in the introduction to 1Peter, that Christianity was already a proscribed, illegal religion even in the Roman provinces when 1Peter was written. Nero invited the governors of the various provinces to join with him in the martyrdom of Christians. [56] Charles R. Roberson, Studies in Revelation (Tyler, Texas: P. D. Wilmeth, 1957), p. 19. [57] R. C. H. Lenski, op. cit., p. 102. Verse 12 And to the angel of the church in Pergamum write: These things saith he that hath the sharp two-edged sword:Angel of the church … See references above on this. The name Pergamum means citadel,[58] but the word parchment, meaning paper of Pergamum, also derives from it.[59] When political jealousy interrupted the supply of papyrus from Egypt, Pergamum invented the method of making paper from the skins of animals; and a great library was built there, which was later moved to Alexandria and consolidated with the library there. The founding of the city lay beyond the mists of long pre-Christian history, but coins were minted there as late as 452 B.C., and possibly much earlier. The principal importance of the place dates from the times of Lysimachus (355 to 281 B.C.), after whom Pergamum continued as a kingdom until Attalus III, upon whose death (133 B.C.) the kingdom was bequeathed to Rome. By Christian times, Pergamum had become the chief center of the Roman emperor-worship, no less than three temples being erected there to Roman emperors,[60] but with many other temples also, to Zeus, Athena, Dionysus, and Asklepios (the serpent-god of healing). Of these, the temple of Zeus (Soter Theos), the “saviour god,” had a huge altar 40 feet high carved like a great throne into the face of the mountain dominating the city, perhaps suggesting the words, “where Satan’s throne is” (Revelation 2:13). A school of medicine was there, connected with the worship of Asklepios; and the city was also the principal seat of Roman authority in the area.

All of these gave the city something of the character of a great imperial cathedral metropolis. It was the Roman sword which constituted the ultimate authority in the times and place of Pergamum, and thus it was most appropriate for John to speak of Christ to them as, “He that hath the sharp two-edged sword,” an authority infinitely greater than that of Rome. The sword, of course, is the word of the Son of God. The climate of Pergamum, religiously, was especially threatening to Christians. “Pergamum had mingled and synthesized the deities of three races, and of three successive periods of their history."[61] With these, they had also combined the worship of the Caesars, temples to both Augustus and Tiberius having already been constructed there when Revelation was written. In this atmosphere, there were some Christians, no doubt, who favored the incorporation of Christianity into the religious life of the community without a collision with the pagan world. As Billy Graham stated it, “The message to the church at Pergamum speaks of the danger of theological compromise … Their sin was tolerating theological error in their midst."[62][58] F. F. Bruce, op. cit., p. 638. [59] Funk and Wagnall’s Standard Dictionary (New York: Funk and Wagnalls Company, 1958), in loco. [60] E. J. Banks, op. cit., p. 2322. [61] E. M. Blaiklock, op. cit., p. 106. [62] Billy Graham, The Seven Churches of Asia in Christianity Today (Dover, New Jersey: Christianity Today, 1978), Vol. XXIII, No. 4, November 17,1978, p. 20. Verse 13 I know where thou dwellest, even where Satan’s throne is; and thou holdest fast my name, and didst not deny my faith, even in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwelleth.I know where thou dwellest … Repeatedly, this affirmation of the omniscience of the Master emphasizes the truth that all things are open and naked to the eyes of the Lord. Where Satan’s throne is … See under preceding verse. Holdest fast my name … See under Revelation 2:3. And didst not deny my faith … The usage of “faith” in this verse is significant, standing, as it so frequently does in the New Testament, for the Christian religion. Even in the days of Antipas … who was killed … Nothing is known of this Christian martyr except what is written here. The inference is that he died for his faith and that the event was known widely in the church. Where Satan dwelleth … In all probability, like the expression above, “where Satan’s throne is,” this is a reference to the pagan emperor-cult which was centered in Pergamum. “It was a power which was then testing the church and had effected the death of Antipas."[63]Caird gives an extensive analysis of the arguments that might have been advanced by the compromise party in Pergamum, to the effect that “All that the emperors really wanted was a gesture of political loyalty,"[64] that actually the pagan “gods” were really “nothing,” and that gestures of honor given them were without meaning, etc.; but Blaiklock explains the adamant refusal of Christians to participate in such things thus: Allow the pinch of incense before the emperor and the landslide would begin. The guild-feasts would follow, a problem for Christians in Thyatira. Then would come the immoralities of Corinth’s worship of Aphrodite, and the breakdown of Christian morality, the sanctities of Christian marriage, the whole challenging distinctiveness of the Christian faith, the whole purpose of its being.[65][63] Isbon T. Beckwith, op. cit., p. 458. [64] G. B. Caird, op. cit., p. 34. [65] E. M. Blaiklock, op. cit., p. 106. Verse 14 But I have a few things against thee, because thou hast there some that hold the teachings of Balaam, who taught Balak to cast a stumblingblock before the children of Israel, to eat things sacrificed to idols, and to commit fornication. So hast thou also some that hold the teaching of the Nicolaitans in like manner.The teaching of Balaam … “Evidently this error of Balaam was the chief principle of the sect of the Nicolaitans."[66] “The teaching of Balaam is merely John’s opprobrious name for the teaching of the Nicolaitans”[67] The nature of their teaching is clear enough. They advocated participation in pagan worship, eating things sacrificed to idols, and committing fornication, essential ingredients of all pagan worship. Significantly it is the “works,” the behavior of the Nicolaitans, that is condemned in the Ephesian church; but at Pergamum, the practice of immorality has become an established teaching by some who openly advocated it, perhaps on the basis that some kind of compromise with paganism was inevitable. Balaam, repeatedly mentioned by New Testament writers, is usually held up as an example of evil. His error is set forth in Numbers 25 :lff; 31:16. Regarding the Nicolaitans, some have supposedly found a connection between his name and that of Balaam; but Beckwith noted that: The purely symbolical interpretation of the name based upon a supposed identity of the Greek word [@Nikolaos] with the Hebrew word [Balaam] is not supported by certain etymology and is too artificial.[68]See further comment on Nicolaitans under Revelation 2:6. [66] Merrill C. Tenney, op. cit., p. 60. [67] G. B. Caird, op. cit., p. 39. [68] Isbon T. Beckwith, op. cit., p. 400. Verse 16 Repent therefore; or else I come to thee quickly, and I will make war against them with the sword of my mouth.The admonition here is that, “The church as a whole must repent of its too tolerant attitude to the errorists."[69] As Graham noted, “They had taken no corrective action and had applied no discipline."[70] Such a “broadminded” indifferent attitude toward gross sins would have to be repented of. I will come unto thee quickly … “The one thing clear is that, when John speaks of an imminent coming of Christ, he is not necessarily thinking of the Parousia (the Second Advent)."[71] What is meant is that a divine judgment against them will be speedily enforced. This may be understood in either of two ways, or both: (1) Their effectiveness as a true church would soon disappear unless they repented. (2) A supernatural, divine visitation against them would be executed, as upon Ananias and Sapphira (Acts 5:1-10). Moffatt understood it to be the latter, “some physical malady or mortal sickness."[72] If Moffatt is correct in this, as would seem to be indicated by the more specific reference to Jezebel (Revelation 2:20-23, below), then the very fact of such judgments, associated with the earliest years of the church, being threatened here would indicate an early date for Revelation. Make war against them with the sword of my mouth … This is a symbolical reference to the word of God as the principal weapon employed in the destruction of error. [69] James Moffatt, op. cit., p. 357. [70] Billy Graham, op. cit., p. 21. [71] G. B. Caird, op. cit., p. 41. [72] James Moffatt, op. cit., p. 357. Verse 17 He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh, to him will I give of the hidden manna, and I will give him a white stone, and upon the stone a new name written, which no one knoweth but he that receiveth it.On the first sentence, see under Revelation 2:7, and also regarding “him that overcometh.” I will give of the hidden manna … The great feasts in the idol-temples were nothing to be compared to the feast of one who eats of “the bread of life” (John 6:35). John remembered the words of Jesus who in that passage identified himself as the true manna that came down from God out of heaven. It is here called “hidden” because it was a secret unknown to the pagan world of the community to which Revelation was written. Finding some reference to the Hebrew myth about a literal pot of manna in this is ridiculous. As Bruce said, “This is another expression meaning eternal life."[73] Many of the other expressions similarly used, such as the white stone, also have exactly that same meaning. White stone … It is not necessary to find the meaning of this in ancient superstitions. Small pebbles (not necessarily white) were used as tickets to public functions, especially feasts; and what is meant is simply that the ones who overcome shall receive, “a ticket of admission to the heavenly banquet, a very permanent ticket to an eternal feast."[74] The reference to the new name known only to the recipient … “The idea is conveyed that outside the Christian experience no one can really know what God is, or what he gives. The redeemed and victorious alone understand what it means to belong to God."[75] Regarding the stone’s being white, Cox said that it was, “not the black stone of their condemnation, but a white stone to their exoneration, admitting them to the secret places of the Most High."[76][73] F. F. Bruce, op. cit., p. 639. [74] G. B. Caird, op. cit., p. 42. [75] James Moffatt, op. cit., p. 359. [76] Frank L. Cox, According to John (Austin, Texas: Firm Foundation Publishing House, 1948), p. 176. Verse 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:Some twenty miles east of Pergamum on the road to Sardis was Thyatira, a name which means “castle of Thya,"[77] and which is probably retained in the modern Ak-Hissar (white castle), a Turkish town on a fertile plain, being the center of the cotton industry, and a relatively important town of 30,156 (1955).[78] In New Testament times, the dye industry was important, Lydia having been from Thyatira (Acts 16:14). It was also the home of many influential trade guilds, having their own deities, temples, and guild halls, where feasts, tending to obscenity, and all kinds of immoralities were practices. Politically, Thyatira was a kind of buffer state between Pergamum on the west and Seleucus (Syria) on the east, evidently changing hands a number of times between the two states in pre-Christian history.[79] “Apollo the sun god, was the principal deity,"[80]probably leading to the reference to the Son of God and the morning star in this message, as a contrast. [77] E. J. Banks, op. cit., p. 2977. [78] Encyclopedia Britannica, Vol. 1, p. 482. [79] E. M. Blaiklock, op. cit., p. 108. [80] A. Plummer, op. cit., p. 64. Verse 19 I know thy works, and thy love and faith and ministry and patience, and that thy last works are more than the first.Such a glowing tribute as this leads one to wonder what could be wrong with a church like that. But despite their faith, love and works, increased and expanded, a cancer was gnawing away at the vitals of the congregation, and that problem would lead to the burden of the message. Verse 20 But I have this against thee, that thou sufferest the woman Jezebel, who calleth herself a prophetess; and she teacheth and seduceth my servants to commit fornication, and to eat things sacrificed to idols.The woman Jezebel … This verse is one of the most interesting in the New Testament, because here there well could have been an example of female leadership having been accepted in a church of Christ. The very fact of this character’s having been allowed to teach, with the sufferance of the whole church, and of her also claiming the gift of prophecy strongly suggest it. Moreover, the prominence which Lydia doubtless had in bringing the gospel to the place could have created a favorable atmosphere for the development of just such an aberration. However that may be, there is a clear case here of a dissolute woman having usurped the principal authority of a church. The word Jezebel “is not a figurative term for a party or a movement; it designates an actual person (Revelation 2:2 f), her followers being distinguished from her."[81] Whatever her actual name might have been, the Lord called her “Jezebel,” after the “wicked queen of that name who tried to establish an idolatrous cult in the place of the worship of Yahweh and was herself accused of whoredom and witchcraft (2 Kings 9:22)."[82] Some have sought to identify her with the Chaldean Sibyl, a pagan religious establishment that stood outside the walls of Thyatira; but, as Lenski said, “The woman of this letter cannot be such a sibyl; she is a pretending prophetess who operates right in the Christian Church as one of its members."[83]To commit fornication … eat things sacrificed to idols …

This identification of the sins of Jezebel identifies her and her followers with the followers of Balaam and with the Nicolaitans, there being no difference whatever in the sins cited. It is quite evident, therefore, that in the three churches of Ephesus, Pergamum, and Thyatira, the problem was the same, that being the type of wickedness described here; and that the principal thrust of the messages regards the progression of this evil from: (1) the conduct of a few at Ephesus; to (2) the justification of it by a body of teaching at Pergamum; to (3) the leadership of the church, in the person of Jezebel, having been thoroughly corrupted by it. [81] Isbon T. Beckwith, op. cit., p. 466. [82] G. R. Beasley-Murray, op. cit., p. 1285. [83] R. C. H. Lenski, op. cit., p. 115. Verse 21 And I gave her time that she should repent; and she willeth not to repent of her fornication.I gave her time … The longsuffering of the Lord is in this. The Saviour is not seeking some grounds for casting out his children, but overlooks their transgressions for a season, waiting for their repentance. For the willfully impenitent, however, there remains a judicial hardening and the execution of judgment. As Beasley-Murray said, “There is also the implication that Jezebel had been previously warned."[84] Another necessary deduction from this was cited by Carpenter, thus: “True repentance is a repentance whereby we forsake sin."[85] The immorality at Thyatira was flagrant, and more flagrant still was their persistence in it. Fornication … There is no need to spiritualize this as “spiritual adultery.” The obscenities and debaucheries openly observed in the pagan culture were fleshly, sensual, carnal and reprobate. [84] G. R. Beasley-Murray, op. cit., p. 1285. [85] W. Boyd Carpenter, op. cit., p. 545. Verse 22 Behold, I cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of her works.I cast her into a bed … into great tribulation … This appears to be an immediate and summary judgment against the type of wicked error rampaging in Thyatira. It is hard not to see in this exactly the same kind of judgment referred to in Revelation 2:16; that is, a divine visitation similar to that which befell Ananias and Sapphira (Acts 5:1-10). There even seems to be a distinction between “them that commit adultery with her,” as in this verse, contrasted with “her children” in Revelation 2:23, suffering being the punishment here, and death there. Except she repent … Even yet, the gates of mercy had not closed, but this was the final warning. Verse 23 And I will kill her children with death; and all the churches shall know that I am he that searcheth the reins and hearts: and I will give unto each one of you according to your works.And all the churches shall know … The appropriate nature of the threatened visitation should be noted. The bed of suffering was an appropriate reward for the bed of fornication; and their judgment was to be as notorious as their scandal had been. I will kill her children with death … Regarding the diverse punishment of the fornicators in Revelation 2:22 (suffering), as compared with death for “her children” here, Beasley-Murray thought that, “The former were sufficiently influenced by Jezebel to compromise their Christian loyalty, but the latter wholly embraced her doctrine."[86] If such a terrible judgment was indeed executed upon them, the example of it would have had tremendous force in nerving the church to stand against paganism. ENDNOTE: [86] G. R. Beasley-Murray, op. cit., p. 1285. Verse 24 But to you I say, to the rest that are in Thyatira, as many as have not this teaching, who know not the deep things of Satan, as they are wont to say; I cast upon you none other burden.The rest … “For the first time in these epistles, we meet with those who are spoken of as the rest, who are carefully distinguished from the great body of professing believers. The world had penetrated the church."[87]Who know not the deep things of Satan … There seems to be some doubt about what, exactly, is meant here. The problem was stated thus by Plummer: Did they call their doctrine “deep things,” which the Lord here enlarges to “deep things of Satan,” in order to declare its true nature? Or did they themselves call their knowledge “the deep things of Satan,” which they fathomed in order to prove their mastery over them?[88]Plummer thought it was the former, but Lenski believed it was the latter. It could have been either. If the former, the Lord here exposed their “deep things” as really being of the devil; and, if the latter, the deviates were reasoning as some do even today, who say that in order to triumph over evil one must practice evil. “To probe the depths of Satan, one must go down into these depths … the folly and fallacy of such reasoning are obvious."[89]I cast upon you no other burden … “The very language of Act 15:28 is echoed in this”;[90] and it seems possible, at least, that there is here “an allusion to the Jerusalem concordat of the early church which is recommended tacitly as a safe, wise rule of conduct."[91] Lenski, however, rejected this view, thinking that the reference is to the fact that “heretical opposition is always felt as a weight or burden that necessitates more strength to hold fast what we have."[92] It does not seem to this writer that the two viewpoints are necessarily opposed to each other. [87] Charles H. Roberson, op. cit., p. 24. [88] A. Plummer, op. cit., p. 66. [89] R. C. H. Lenski, op. cit., p. 120. [90] F. F. Bruce, op. cit., p. 639. [91] James Moffatt, op. cit., p. 362. [92] R. C. H. Lenski, op. cit., p. 121. Verse 25 Nevertheless that which ye have, hold fast until I come.The coming here is not the Second Advent. “It was necessary to hold fast to the Christian profession until Christ came in visitation through the trials soon to confront the churches."[93]ENDNOTE: [93] J. W. Roberts, op. cit., p. 46. Verse 26 And he that overcometh, and he that keepeth my works unto the end, to him will I give authority over the nations:He that overcometh … See other comments, above, on this expression. Note that here we have a definition of “overcoming,” which means “keeping the works of Christ unto the end.” What end is this? Every end, whether the end of difficulties, the end of life, or the end of the ages. Authority over the nations … There is an echo here of our Lord’s great parable in Luke 20:13-17, wherein the faithful servants were promised rulership over “five cities” and over “ten cities.” The manner of the Christian’s authority over nations does not appear in this promise, but it is evident subsequently in the prophecy (Revelation 20:4). Verse 27 and he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers; as I also have received of my Father:As the last clause of this verse indicates, the authority Christians are to exercise is “as” the authority that the Father has given Christ. They will “reign with him,” not in the literal sense of enjoying temporal authority in human governments, but in the spiritual sense of sharing the holy blessings of his kingdom and of winning others through the gospel of Christ. The twelve apostles, at this very time, are reigning with Christ (Matthew 19:28); and it is inconceivable that anything other than this is implied here. The bizarre notion that some eschatological revolution connected with a literal return of Christ to the earth will suddenly give the reins of human government into the hands of Christians is foreign to the New Testament. “This is not a future millennium text. It is plainly the imagery of the irresistible force of the gospel."[94] “The rod of iron” and the shattering of the “potter’s vessels” are merely expressions of that great power. ENDNOTE: [94] Foy E. Wallace, Jr., op. cit., p. 96. Verse 28 and I will give him the morning star.This, like all similar promises in connection with these seven letters, is the promise of eternal life. “This does not mean, to invest the overcomer with its glory, nor to give him possession of Christ himself, but to make the dawn of salvation or of life eternal shine on him after his dark affliction."[95]Commenting on the thought in these verses, Caird said, “We are compelled to look for the fulfillment of this promise (having authority over the nations) in the present order."[96] The ruling with a rod of iron and shattering the potter’s vessels refer to the smashing of paganism. “Pagan resistance will indeed be smashed, but God will use no other iron bar than the death of his Son and the martyrdom of his saints."[97] And we do not hesitate to add: the preaching of the gospel! [95] James Moffatt, op. cit., p. 363. [96] G. B. Caird, op. cit., p. 46. [97] Ibid. Verse 29 He that hath an ear, let him hear what the Spirit saith to the churches.Again, reference is made to Revelation 2:7 where this is commented upon. Lenski pointed out that here and in the following three letters this admonition is placed at the end instead of at the beginning, thus dividing the seven into two groups of three and four; but, “We are unable to say just why they are so divided."[98]“Moral compromise is the central danger in Christ’s message to the church at Thyatira,"[99] some think; but there is more to it than that, although admittedly that is bad enough. There was an abdication of the eldership in that church; a vile woman had taken it over, and they had done nothing about it. Furthermore, there was the general toleration of the philosophy and teaching which formed the rationalistic support and encouragement of the immorality. Aside from Sardis, the church next written, Thyatira was the worst of the seven addressed in this series. Regarding what we have interpreted as the promise of a miraculous judgment against the situation in Thyatira, if such an interpretation is correct, there must have been special and unique qualities of the infection there which required it. The divine economy regarding miracles requires this understanding. Therefore, we shall attempt to show that the situation there did indeed justify such a heavenly interference with it. The proud and domineering Jezebel, daughter of Ethbaal, king of Tyre, was the wife of Ahab, king of Israel; and she made Baalism the official religion of the northern kingdom, hastening its decline and fall by the idolatry which she introduced. “She was responsible in large measure for the collapse of the nation because of the evils which she introduced (1 Kings 16:29-33)."[100] If she who is called Jezebel in this letter to Thyatira had been permitted to continue without divine interference, the total collapse of Christianity under the encroachments of paganism might have followed; but there was divine intervention. Furthermore, it would appear that the church got the message; and that at no subsequent time is there any record of the eldership of a church of our Lord abandoning their authority to a woman. The legitimate deduction from what is revealed in this message to Thyatira is that the eldership of a church should use the full authority of their position to countermand and eliminate every emergence of false teaching in their congregations. There could have been no excuse whatever for their dereliction in the instance of Jezebel’s wanton disregard of the teaching of Christ and her openly advocating the cause of paganism in the congregation. [98] R. C. H. Lenski, op. cit., p. 25. [99] Billy Graham, op. cit., p. 21. [100] Merrill C. Tenney, op. cit., p. 63.

Revelation Chapter II by B.W. Johnson Letters to the Churches: Summary—The Letter to the Metropolitan Church of Ephesus. To the Angel of the Martyr Church of Smyrna. To the Angel of the Church at Pergamos, Persecuted by the Heathen. To the Angel of the Church at Thyatira, Defiled by Idolatry.The second and third chapters differ from all the rest of Revelation in that they are letters dictated by the Lord to the Seven Churches which have been chosen to represent the entire church of God. The description of their varied conditions and the commendations, rebukes, promises and warnings given them, are a fitting introduction to a book which is designed to reveal the various phases of the church in history, its fortunes, its lapses, its tribulations, persecutions and final triumph. While these Seven Epistles differ in details they will be found to have the same general plan and to have the following features in common: 1.

An order to write to the angel of the church. 2. A glorious title of Christ taken from the imagery or language of the visions of chapter 1. 3. A description of the condition of the church, whether good or bad, admonitions and exhortations. 4. A promise to those who persevere and triumph. 5. A closing injunction to “ hear what the Spirit saith to the churches.” Four epistles are contained in chapter 2, and three in chapter 3. A close examination will show that there is a distinction.

In the last four epistles the closing promise is placed after the injunction to “ hear what the Spirit,” etc.; in the first three epistles the promise is before the injunction. The distinction makes two groups of epistles, one of three and the other of four, just as the seven seals, the seven trumpets and the seven bowls are divided into two groups each, of three and four. The Church at Ephesus. Revelation 2:1-3. To the angel. See note on the Angels of the Churches at close of chapter 1. The church of Ephesus. The city of Ephesus was the capital of the Roman province of Asia, and the greatest city.

As a great center it was sought by the Apostle Paul, who founded the church and labored there more than three years (see Acts, chapter 18), and afterwards addressed to it the Epistle to the Ephesians. At a later period he placed Timothy there and addressed two epistles to him. All early church tradition declares that John from about a.d. 70 made this city his home until his death. There is not now standing a single house upon the site of the ancient city, though the ruins are of the most imposing character. The Turkish village of Agasalouk, upon the Smyrna and Aidan R. R., is about two miles distant.

These things saith he, etc. See 1:13, 16, 20. Revelation 2:2. I know thy works. The manner of life of the church. There was much to commend. Patience. Rather, endurance. Perseverance in the face of difficulties. Hast tried them which say they are apostles. False teachers, who made false claims. Every age of revolution throws up such false teachers. We often find traces of them in the epistles. 1 John 4:1 shows how to test them. The Ephesian church had put them to the test and rejected them. Revelation 2:3. Hast not fainted. Though called to bear afflictions for Christ they had not wearied. Revelation 2:4-7. Nevertheless. After these words of promise a stain on the garments of the church is pointed out. Thou hast left thy first love. They have not maintained the ardor and devotion of the love of their earlier history. Nothing but the fervent love of the Bride can satisfy the Bridegroom. This change shows that many years must have passed since the last communication of Paul to the Ephesian church. Revelation 2:5. Remember… from whence thou art fallen. Note what this exhortation includes: 1. They had been at a height of excellence. 2. They had fallen from that height; there had been a spiritual declension. 3. Repent.

The comparison and its proof that they were retrograding should bring repentance. 4. Do the first works. There must be the first love, and the fruits of that love in a renewal of their first works. Unless this is done Christ will come. Not in person, but in providence and judgments. The church with a waning love will be repudiated.

Will remove thy candlestick. “ Thy” refers to the Angel of the church through whom the address is made. To remove the candlestick would be to suffer the church to cease to exist. How signally this has been fulfilled in the case of Ephesus is seen in the fact that not one vestige of the church remains, and of the city itself naught but mouldering ruins. What concerns us, however, is that this warning is addressed to every church which has lost its first love. Unless it repents, and does its first works, its candlestick will finally be removed from its place. Revelation 2:6. But this thou hast. There is another ground of commendation. They hate the deeds of the Nicolaitanes. Opinions are not agreed concerning this sect, but it is probable that the followers of a Nicolaus are meant who taught that Christian liberty meant license to commit sensual sins. Revelation 2:7. He that hath an ear. The call to solemn attention found at the close of each epistle. To him that overcometh. The Christian life is a battle and must also be a victory. The Greek word rendered “ overcome,” is peculiar to John. It occurs once in his Gospel, six times in his epistles, and sixteen times in Revelation, but only “ three” times in all the rest of the New Testament. To eat of the tree of life. The symbol of eternal life. The tree is seen in Eden (Genesis 2:9 Genesis 3:22), here, and in the New Jerusalem (Revelation 22:2). Paradise of God. Since the tree of life is found in both, Paradise and the New Jerusalem must mean the same. Paul uses the term as a synonym of the “ Third Heaven,” or Heaven itself (2 Corinthians 12:2-4). The Church at Smyrna. Revelation 2:8-11. The church in Smyrna. The history of its planting is unknown, but it was probably founded by some of the evangelists under Paul’s supervision. During the second century the church was prominent, and it has never ceased to exist. When I visited the city in 1889, I was told that there were more than 70,000 professing Christians in the place. The city, so old that its beginnings are unknown, is still the second in commercial importance of the Turkish empire. The first and the last. See Revelation 1:17. Revelation 2:9. Thy tribulation. Affliction. And thy poverty. Most of those first enlisted for Christ were poor. See 1 Corinthians 1:26-29. But thou art rich. Rich in faith, hope and fruits. And I know the blasphemy. Reviling of the Jews against the Lord. Say they are Jews. Those who say that they are Jews were of the Jewish race, but were not of the true Israel. “ He is not a (true) Jew who is one outwardly,” etc. (Romans 2:28). John denies the right of these Jewish opposers to use the term “ Jews” in the sense of God’s chosen people. Their synagogue was the synagogue of Satan. Such strong language implies a complete separation of the church and synagogue, an event that occurred at the period of the destruction of Jerusalem. See Acts 21:20-26. Revelation 2:10. Fear none, etc. The church shall suffer, but it need not fear for the reasons about to be given. The devil shall cast. He may use the Jews as instruments but he is the real agent. Shall have tribulation ten days. Whether the “ ten days” of persecution means a short time, or a definite period symbolized by “ ten days” is uncertain. A day is often a symbol of a year. Ten persecutions are named by church historians and two persecutions of ten years each. It might refer to one of the latter which should bear very heavily on that church. The Diocletian persecution continued ten years and three months. Be thou faithful unto death. Unto martyrdom. The crown of life. Not a royal crown but the garland crown of victory over death. See 2 Timothy 4:8. Revelation 2:11. Shall not be hurt of the second death. Those who win the victory shall live forever. To die the second death is to be sent from the judgment throne into hell. See Revelation 20:14. The Church at Pergamos. Revelation 2:12-17. Pergamos. The farthest north of the Seven Churches, a city once the capital of the kingdom of Pergamos, which was great and flourishing when John wrote. It still exists with about 14,000 population, of whom over 3,000 profess to be Christians. Which hath the sharp sword. See Revelation 1:16. Revelation 2:13. Where thou dwellest, even where Satan’s seat is. In a center of heathen idolatry. Pergamos was a notorious center of idolatry. Thou holdest fast my name. Honor and trust in the name of Christ. Hast not denied my faith. Still continue firm in the profession of Christ though persecuted. Wherein Antipas was my faithful martyr. Some fanciful saint who had suffered martyrdom among them because he was a faithful witness of Christ. Revelation 2:14. But I have a few things against thee. Much as been to the credit of the church, but there is another side. Hold the doctrine of Balaam. Teachers like Balaam who seduce the true Israel into sin. Balaam showed Balak how to lead the children of Israel astray. See Numbers 25:2 Numbers 31:16. In the same way there were false teachers at Pergamos who taught that Christians might join the idol feasts and in heathen fornication. Revelation 2:15. So hast thou also them, etc. For Nicolaitanes. See note on verse 6 above. Revelation 2:16. Repent therefore. This may save the sinner, whether an alien, or a church member. To repent one must leave off his sins. I will make war against them. Those who teach and practice these pernicious doctrines. With the sword of my mouth. See Revelation 1:16. With all the power of the word of God. Revelation 2:17. I will give to eat of the hidden manna. The bread of life, the bread from heaven. The living bread is Jesus Christ, unseen in the earth and hence called hidden. Will give him a white stone. Among the Greeks a white stone was a symbol of acquittal, as a black stone was of guilt. The white stone implies justification, innocence and victory. A new name written. All conjectures concerning this new name are idle. It is only given to those who have finally overcome and cannot be known to us here, but implies their new relation to God and the Lamb in their triumphant state. The Church in Thyatira. Revelation 2:18-23. In Thyatira. This is the first of the second group of four epistles. Thyatira has been mentioned in Acts, chapter 16 as the home of Lydia, who was converted at Philippi. It is likely that the church began when she and her household returned. The three churches before named were on or near the coast; the others were in the interior. Thyatira was southeast of Pergamos, and northeast of Smyrna. It is still a place of about 17,000 population, of whom nearly 3,000 profess to be Christians. Like unto a flame of fire. See Revelation 1:14-15. Revelation 2:19. And the last to be more than the first. See Revision. Instead of retrograding their works grew more excellent. Revelation 2:20. Notwithstanding. Of the seven churches only two are blameless. Sufferest that woman Jezebel. Either a person or a party of which the wicked wife of Ahab was a type. As a woman in Revelation is a symbol of the church, true or false, I believe this symbol is used to designate a faction in the church at Thyatira of an idolatrous spirit. This faction had teachers who claimed the gift of prophecy. They taught the doctrine of Balaam named in verse 14. See note there. See also verse 24. Revelation 2:21. I gave her space (time) to repent. The long suffering and mercy shown in the delay of judgment are here pointed out. Revelation 2:22. Behold, I will cast her into a bed. Sickness and a bed are symbols of affliction and punishment. Them that commit adultery with her. This is the term applied to idolatrous Israel (Jeremiah 3:9; Ezekiel 16:32). To practice the idolatrous rites of this faction would be spiritual adultery. Revelation 2:23. I will kill her children. Her children are the adherents; those who perpetuate the immoral practices. The threat implies that they shall come to certain destruction. And all the churches shall know, etc. By reason of the judgments inflicted. Some have strongly urged that by “ Jezebel” is meant a Sybil, half heathen, half Christian, claiming prophetic powers, who is known to have lived in Thyatira. Revelation 2:24-29. But to you I say, to the rest that are in Thyatira (Revision). To all who have naught to do with Jezebel. As many as have not this doctrine. Jezebel then represents a false doctrine and a faction. Which know not the deep things of Satan. Have not learned the mysteries and wisdom of Satan taught by these false teachers. I will put upon you none other burden. None other than to avoid the sins of the false faction and teachers. Compare Acts 15:28-29. Revelation 2:25. Hold fast. To the gospel as it has been taught to you. Revelation 2:26. Keepeth my works unto the end. Until death. I will give power over the nations. In the coming period when Christ shall rule all kingdoms the saints who have endured shall share his authority. Revelation 2:27. And he shall rule them with a rod of iron. A scepter of iron means a firm and enduring power. Rule. Shall rule as a shepherd is the meaning of the Greek word. The rule will not be a cruel, but a guardian rule. As the vessels of a potter. So the nations shall be broken in pieces and all become one under the rule of Christ. Revelation 2:28. I will give him the morning star. The Morning Star is one of the titles of Christ. See Revelation 22:16. This, then, means that Christ will give them a fellowship with himself; they shall share his dominion.

“THE BOOK OF "

Chapter Two In this chapter John is instructed to write to four churches in Asia: Ephesus, Smyrna, Pergamos, and Thyatira. The Lord generally follows the same format: His self-designation, commendation, condemnation and related warning, exhortation and promise. Each letter closes with the admonition, “He who has an ear, let him hear what the Spirit says to the churches.” This suggests the letters were not just for the personal benefit of the churches addressed.

The church at Ephesus is commended for its steadfastness, especially against false apostles. But while standing for the truth, they had lost their first love. Exhorted to repent and be restored by doing the “first works”, they are warned that their “lampstand” would be removed if they did not repent (Revelation 2:1-7).

The church at Smyrna is commended for being “rich” despite their tribulation and poverty. Unlike most churches, there are no words of condemnation directed toward it. While they would experience a little persecution, they are exhorted to remain faithful to death (Revelation 2:8-11).

The church at Pergamos is also praised for its steadfastness, but faulted for allowing false teachers in their midst. The Lord threatens to come and fight with the sword of His mouth if there is no repentance (Revelation 2:12-17).

The church at Thyatira is also commended, for their last works are more than their first. But they too have a false teacher and followers which jeopardize the condition of the church. Despite giving this “Jezebel” time to repent, she has not and so the Lord intends to make her and her followers an example before the other churches (Revelation 2:18-29).

I find noteworthy the connection between these letters with what was seen in chapter one, and what will be seen in succeeding chapters. In most cases the Lord’s self-designation borrows something from the vision of the Son of Man in chapter one, which relates somehow with the particular message in which it is found. Also, we will see how most of the promises to those who overcome will be fulfilled in the unfolding of the visions that begin in chapter four.

POINTS TO PONDER

• The condition of each church: their strengths and weaknesses, the warnings and promises given

• How the fulfillment of most promises is described later in the visions to come

OUTLINE I. LETTER TO THE CHURCH IN EPHESUS (Revelation 2:1-7) A. THE LORD’S SELF- (Revelation 2:1)1. “He who holds the seven stars in His right hand” 2. “Who walks in the midst of the seven golden lampstands”

B. (Revelation 2:2-3 Revelation 2:6)1. For their works, labor and patience a. They cannot bear those who are evil, having tested those who say they are apostles but were liars b. Their perseverance, patience and labor for His name’s sake, not growing weary 2. They hate the deeds of the Nicolaitans, as does the Lord

C. AND WARNING (Revelation 2:4-5)1. Condemnation a. The Lord has something against them b. They have left their first love 2. Warning a. Remember from where they have fallen b. Repent and do the first works c. Or the Lord will come quickly and remove their lampstand from its place

D. AND PROMISE (Revelation 2:7)1. Hear what the Spirit says to the churches 2. To him who overcomes, He will give to eat from the tree of life in the midst of the Paradise of God

II. LETTER TO THE CHURCH IN SMYRNA (Revelation 2:8-11) A. THE LORD’S SELF- (Revelation 2:8)1. “The First and the Last” 2. “Who was dead, and came to life”

B. (Revelation 2:9 a)1. For the works, tribulation, and poverty 2. But they are rich

C. AND PROMISE (Revelation 2:9-11)1. The Lord knows those who claim to be Jews but are a synagogue of Satan 2. Do not fear what they are about to suffer a. The devil is about throw some into prison, that they may be tested b. They will have tribulation ten days 3. Be faithful unto death, and He will give them a crown of life 4. Hear what the Spirit says to the churches 5. He who overcomes shall not be hurt by the second death

III. LETTER TO THE CHURCH IN (Revelation 2:12-17) A. THE LORD’S SELF- (Revelation 2:12)1. “Who has the sharp two-edged sword”

B. (Revelation 2:13)1. He knows their works, and where they dwell, where Satan’s throne Isaiah 2. For holding fast to His name 3. For not denying His faith even when Antipas was killed among them

C. AND WARNING (Revelation 2:14-16)1. Condemnation a. They have those who hold the doctrine of Balaam

1. Who taught Balak to put a stumbling block before Israel
2. To eat things sacrificed to idols, and to commit sexual immorality b. They have those who hold the doctrine of the Nicolaitans, which He hates

2. Warning a. Repent or He will come to them quickly b. He will fight against them with the sword of His mouth

D. AND PROMISE (Revelation 2:17)1. Hear what the Spirit says to the churches 2. To him who overcomes, He will give… a. Some of the hidden manna to eat b. A white stone with a new name written on it which no one knows except he who receives it

IV. LETTER TO THE CHURCH IN (Revelation 2:18-29) A. THE LORD’S SELF- (Revelation 2:18)1. “The Son of God” 2. “Who has eyes like a flame of fire, and His feet like fine brass”

B. (Revelation 2:19)1. For their works, love, service, faith, and patience 2. Their last works are more than the first

C. AND WARNING (Revelation 2:20-24)1. Condemnation a. They allow that woman Jezebel

1. Who calls herself a prophetess
2. To teach and beguile His servants to commit sexual immorality and eat things sacrificed to idols b. Whom the Lord had given time to repent of her sexual immorality, but she did not

2. Warning a. He will cast her into a sickbed b. Those who commit adultery with her will have great tribulation, unless they repent c. He will kill her children with death; and the churches will know that He searches the minds and hearts d. He will give to each one according to their works e. For those in Thyatira who do not follow her doctrine, or have not known the depths of Satan, as they call it, He places on them no other burden

E. AND PROMISE (Revelation 2:25-29)1. Hold fast what they have till He come 2. To him who overcomes and keeps His works until the end… a. He will give power over the nations, just as He received from the Father b. He will give the morning star 3. Hear what the Spirit says to the churches

REVIEW

1. What are the main points of this chapter?- Letter to the church in Ephesus (Revelation 2:1-7)

• Letter to the church in Smyrna (Revelation 2:8-11)
• Letter to the church in Pergamos (Revelation 2:12-17)
• Letter to the church in Thyatira (Revelation 2:18-29)

2. What pattern is generally followed in these letters to the churches?- Self-designation, commendation, condemnation/warning, exhortation/promise

3. What is often the basis for the Lord’s self-designation in the letters? (Revelation 2:1 Revelation 2:8 Revelation 2:12 Revelation 2:18)- The description of the vision of the Son of Man in chapter one (cf. Revelation 1:10-20)

4. For what does the Lord commend the church in Ephesus? (Revelation 2:2-3)- Their works, labor, patience

• Testing those who claimed to be apostles, but were liars
• Persevering and laboring for His name’s sake, not growing weary

5. For what does the Lord condemn them? (Revelation 2:4)- Losing their first love

6. What solution does Jesus give for restoring their first love? (Revelation 2:5)- Remember from where they have fallen

• Repent and do the first works

7. What warning does Jesus give the church in Ephesus? (Revelation 2:5)- Repent or else He will come quickly and remove their lampstand from its place

8. For what else does Jesus commend them? (Revelation 2:6)- That they hate the deeds of the Nicolaitans (about which little is known)

9. For what does the Lord commend the church in Smyrna? (Revelation 2:9)- Their works, tribulation, and poverty (but they are rich)

10. Who was guilty of blasphemy in Smyrna? (Revelation 2:9)- Those who say they are Jews, but are a synagogue of Satan

11. Why were they not to fear what they were about to suffer? (Revelation 2:10)- Their tribulation will be short (ten days)

• If they are faithful unto death, Jesus will give them a crown of life

12. For what does the Lord commend the church in Pergamos? (Revelation 2:13)- Their works, holding fast to His name, not denying His faith even when Antipas was killed

13. What is said about where they dwell? (Revelation 2:13)- Where Satan’s throne is, where Satan dwells

14. For what does the Lord condemn them? (Revelation 2:14-15)- Having those who hold the doctrine of Balaam

• Having those who hold the doctrine of the Nicolaitans

15. What warning does Jesus give the church in Pergamos? (Revelation 2:16)- Repent or else He will come quickly and fight against them with the sword of His mouth

16. For what does the Lord commend the church in Thyatira? (Revelation 2:19)- Their works, love, service, faith and patience

• Their last works being more than the first

17. For what does the Lord condemn them? (20)- Allowing Jezebel to teach and beguile His servants to commit sexual immorality and to eat things sacrificed to idols

18. What does the Lord say about the woman who calls herself a prophetess? (21-23)- He gave her time to repent, but she did not

• He will cast her into a sickbed, and those with her into great tribulation unless they repent
• He will kill her children with death

19. What exhortation does He give the church at Thyatira? (25)- Hold fast what they have till He come

20. What exhortation is given at the end of each letter? (7,11,17,29)- He who has an ear, let him hear what the Spirit says to the churches

21. List the promises given in this chapter to those who overcome (7,11, 17,26-28)- To eat from the tree of life which is in the midst of the Paradise of God (cf. Revelation 22:2)

• Not be hurt by the second death (cf. Revelation 20:6)
• Some of the hidden manna to eat
• A white stone, on which a new name is written which no one knows but him who receives it
• Power over the nations, as He received from His Father (cf. Revelation 20:4)
• The morning star (cf. Revelation 22:16)

Questions by E.M. Zerr On Revelation 21. To which church did he write the first letter? 2. How was the authorship here described? 3. What did he say he knew? 4. Tell what they could not bear. 5. What tests had they made? 6. How had they terminated? 7. What had they done for his name’s sake? 8. Why was there something against this church? 9. What should they remember? 10. Tell what they were told first to do. 11. What works were they to do? 12. If not what would be done to them? 13. What did they have that was commended? 14. How should ears be used? 15. Where is the tree of life? 16. Who may eat of it? 17. Describe author of letter to Smyrna. 18. What did he know about this church? 19. Were they rich or poor? 20. Who had blasphemed? 21. Of what institution were they? 22. What was this church bidden not do? 23. Tell what the devil was going to do. 24. For what end would this be? 25. What were they to have? 26. How long must they be faithful? 27. Tell the reward to be gained. 28. What should be heard? 29. If one overcomes what will he escape? 30. Describe author of letter to Pergamos. 31. What did He know of this church? 32. At what place did this church dwell? 33. What had this church held fast? 34. Tell what it had not denied. 35. What special trial was mentioned? 36. Whose doctrine did this church encourage? 37. In what way did it encourage this 1 38. What was the doctrine of Balaam? 39. State the other false doctrine they encouraged. 40. What was God’s feeling toward this doctrine? 41. What were they exhorted to do? 42. Who is “them” in verse 16? 43. Tell what may be given to eat. 44. To whom will it be given? 45. What gift will be made him besides? 46. Who will know the secret? 47. Who authorized the letter to Thyatira? 48. Describe his appearance here. 49. What works were accredited to this church? 50. Tell which item was increased.

Revelation 2:1-2

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

Revelation 2:2. This and the following verse will name a number of things in the conduct of the church that are favorable. By doing that the Lord sets a good example of giving due credit which would be well for disciples to follow in their treatment of others. I know thy works. The Greek for the first word has many shades of meaning but they are classified under virtually two groups only, namely, to know in the sense of being aware of, and to know in the sense of acknowledging or approving: the connection must determine which is used. In our verse the Lord means he approves of the works which are mentioned.

Labor and patience means they were persistent in their labors. They were very good negatively in that they could not bear them which are evil. They were faithful in detecting and exposing false teachers. (See 1 John 4:1.)

Comments by Foy E. WallaceVerse 1-2 The letter to the church at Ephesus–Revelation 2:1-7.1. “He that holdeth the seven stars . . . who walketh in the midst of the seven golden candlesticks”–Revelation 2:1.The text says, these things saith he, not John, not the Holy Spirit, not God, but Christ Himself, the Head of the church, to whom was given all authority, and who, as Paul wrote to the same Ephesian church, was made “the head over all things to the church.” 2. “I know thy works”–Revelation 2:2.The works here mentioned were not described as either good or bad, but simply works, and it rather refers to the divine omniscience of Christ than to the character of the works mentioned; that nothing escapes his eye or his attention– he knows the works of every church of his own, of which he is the head. 3. “Thy labor and thy patience”–Revelation 2:2.These words set forth the active and the passive sides to the relationship between the church and its divine head. The use of the word works would indicate that which is outward; but labor is a deeper word, it is underlying, a working at the price of toil. And patience denotes the inward grace of faithful continuance and endurance. Hence, the active and the passive elements in the life a church. 4. “Thou canst not bear them that are evil: and thou has tried them”–Revelation 2:2.This is a retrospective reference to a crisis in the Ephesian church, to an experience of the congregation somewhere in the past. The evil men were detected, convicted and expelled. 5. “Which say they are apostles, and are not, and hast found them liars”–Revelation 2:2.The teaching of these pretenders was found to be false when tried, as John had exhorted the members of the church to do in respect to the claims of strolling teachers. It is good advice to follow even today. The imposters were tried by what Paul and John, the inspired apostles, had taught the Ephesian church in their own labors among them. It connects with Paul’s own charge to the Ephesian elders in Acts 20:29, warning them against the “wolves that would enter in” among them. What Paul said there that would occur, Jesus said here that it had occurred. It is also retrospective of the reason why Paul left Timothy in Ephesus, as mentioned in 1 Timothy 1:3 : “As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine.” Here is the evidence of the necessary inference that the other apostles were living at the time John composed Revelation, as has been previously mentioned, for on no other supposition could such a claim by these imposters have even appeared plausible. Doubtless the men who made this claim, like most promoters of religious cults, appeared as wise and venerable persons in outward mien and manner; and they carried weight and influence enough to set up such a claim, and to make it so effective as to precipitate a crisis of such proportions that required the action of a trial for their conviction and expulsion. It was not a mere passing incident, but of sufficient importance that it rated the mention in this message of Christ to this church. This reference has a signal place in the cumulative contents of book bearing out the claim of its early date.

Revelation 2:3

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

Comments by Foy E. WallaceVerse 3 6. “Hast borne, hast patience, hast labored . . . hast not fainted”–Revelation 2:3.Here is the sphere of tolerance, what to bear and what not to bear. Infirmities and weaknesses can be shared with tolerance, but never to the point of condoning false doctrine, or of upholding false teachers. Of that class Paul said, in Galatians 2:5 : “To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.” In verse 6, they were commended for hating something; some graces had decayed, as in verses 5 and 6, but the hatred of evil had remained, and was extolled.

Revelation 2:4-5

Revelation 2:4. Nevertheless. This single word conveys a very important truth, namely, while the Lord does not fail to see all the good a disciple does, yet that will not cause Him to accept the service unless it is correct as a whole. Left thy first love. This phrase may he illustrated by the warmth of feeling that exists in the first part of the relation of husband and wife. The word love is from AGAPE and its chief meaning is to have that regard for another that will cause one to be interested in his welfare and happiness.

Such a love will prompt one even to “go out of his way” to do things to please the other. Likewise a Christian should have such a feeling for his brother and for Christ who is the bridegroom of the church. This going “out of his way” does not mean to go beyond the lawful regulations, for that would not be pleasing to a bridegroom regardless of its motive. But there are countless instances where a Christian can make a special exertion to show his love for the Lord. The church at Ephesus had fallen into the frame of mind where it performed its services from the legal standpoint only, and it had ceased to be a “labor of love” as Paul mentions in 1 Thessalonians 1:3.

Revelation 2:5. From whence thou art fallen. They had fallen from a condition of fervent love for Christ and his cause to one of legal or technical formality. Repent. They have not been charged with doing anything wrong; everything they did was right as far as the acts themselves were concerned. It was what they were not doing that made up the Lord’s objection to them; they were right affirmatively but wrong negatively. Yet they were told to repent, which shows a disciple may be condemned for what he is not doing. (See Hebrews 2:3.) Do the first works means those extra acts of love they did in the beginning of their service to Christ, not that they must repeat the first principles of the Gospel. I will come quickly.

He was already walking round midst all the churches, but this means He will come specifically to this particular church to judge it. Will remove thy candlestick. Now we can see the reason for the remarks at chapter 1:12 about the seven candlesticks being separate items. That makes it possible to remove one without disturbing the others. Another important thought is signified in this circumstance, namely, the churches of Christ are independent units as to their government and have no official connection with each other. It should be noted further that notwithstanding the complaints the Lord had against the church, He did not threaten to remove its candlestick (which would be His way of rejecting this church) unless it failed to repent.

In connection with this case it is well to consider Matthew 11:20 where Jesus upbraids some wicked cities “because they repented not.” In Luke 13:3 Luke 13:5 He declares certain ones will perish “except they repent.” In 2 Peter 3:9 the wicked need not perish if they will “come to repentance.” This group of kindred passages gives us an insight into the principle on which God deals with mankind. A church (or individual) does not forfeit its standing with God at the mere point of doing wrong (else we all would be falling daily), but it is when it does wrong and refuses to repent of it.

Comments by Foy E. WallaceVerse 4-5 7. “Remember . . . and repent, and do the first works” - -Revelation 2:5.This divine injunction goaded the memory in reference to the things of the past; it commanded the will with respect to the present determination; and it exhorted obedience in the restitution of the first works–not in quantity, but in quality. It meant to do the first works in the spirit of first love.

Revelation 2:6

Revelation 2:6. Nicolaitanes. There is little definiteness in the treatment of this subject by the histories and lexicons and other works of reference. Thayer merely comments that they were “the followers of Nicolaus,” a heretic in the time of the apostles. Robinson makes similar remarks about the subject. We note that both the deeds and the doctrine of this sect are condemned. It had something to do with a life of fleshly indulgencies. The church at Ephesus rejected this sect which was one other point in its favor stated in the letter written by John. Comments by Foy E. WallaceVerse 6 8. “But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate”–Revelation 2:6.The claim that this designation of a sect or a party derived its name from Nicolas, of Acts 6:5, rests on assertion. There is no historical or factual evidence of it. It is more consistent with the code language of Revelation to regard the term Nicolaitanes as a symbolic expression, along with the use of the word Balaam. The two words actually are similar in meaning, one meant a “victor of the people” and the other a “devourer of the people.” These meanings of the two words significantly unite the two symbols as signs of the religious seductions of the Libertine party in the Ephesian church.

Revelation 2:7

Revelation 2:7. He that hath an ear does not imply that some people are without ears literally, but this is a solemn call upon all to give profound attention to what is being said to the churches. What the Spirit saith is the same as what the Lord says for He uses the Spirit to direct John in writing the letters. To the churches. There is no indication that the seven letters were to be circulated generally among the seven churches. Instead in each separate instance the instruction is to write a certain letter to a particular church.

Therefore the phrase to the churches signifies that what the Spirit says to any certain church that may be named among the seven, the Lord intends to be for the instruction of the churches of Christ everywhere. This “call to attention” is made in connection with each of the seven letters and will not he commented upon after this one. But the promises that are made are different each time, hence that part of the letters will be commented upon as we come to them. Tree of life …paradise of God. The phrasing about the tree is based on the one that was in the’ garden of Eden. Man lost that tree by sinning, but it may be regained in a spiritual form by proper conduct, namely, by overcoming his sins while in this life.

Paradise comes from a word that may mean any place of bliss or happiness. That is why it is used in reference to the abode of the righteous after death (Luke 23:43), and to the place where God dwells and will be the abode of the righteous after the judgment. Paul calls it both by “paradise” and “third heaven” in 2 Corinthians 12:2 2 Corinthians 12:4. John had a vision of the tree of life as he describes it in chapter 22:2. The reader may see a fuller description of the original word for paradise at Nehemiah 2:8 in Volume 2 of Bible Commentary. Comments by Foy E. WallaceVerse 7 9. “He that hath an ear, let him hear what the Spirit saith to the churches”–Revelation 2:7.Let him hear: As the eye is the organ of light to lighten the body (Matthew 5:1-48), the ear is the organ of spiritual discernment. What the Spirit saith: The Spirit is here identified with Christ, since the phrase these things saith he represents Christ as the speaker. To the churches: What Jesus Christ said to each of the seven churches, he said in substance to all of the churches, and to every church of his own thereafter and now. 10. “To him that overcometh will I give to eat of the tree of life”–Revelation 2:7.To him that overcometh: This condition attached to the promise that followed was a specific reference to the impending persecutions, thus adding evidence that the book belongs to the period of their own experiences; they were expected to be the overcomers of these persecutions and the conquerers of the persecutors. To eat of the tree of life: The expression give to eat, had reference to distribution and reward, and it meant that the promise was as sure as the One who gave it was true. The phrase to eat meant to participate in the life that is the fruit of the tree of life. The tree of life is an allusion to the tree that disappeared in Eden, but did not perish; it is now in the paradise of God, instead of the paradise of man where it once was enjoyed by the first man and his mate; it consists, in this symbolic presentation, in the reward given to the overcomers of the persecutions, which comes only from above–from God. The warnings to the Ephesian church surround the two elements–the false apostles and the Nicolaitanes. The first formed a parallel with the warning of Christ in Matthew 24:1-51 concerning the false prophets that should arise to disturb the disciples after the establishment of the church and before and during the siege of Jerusalem; and the latter was parallel to the warnings of Paul against the parties of Judaism that would develop within the churches.

Revelation 2:8

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

Comments by Foy E. WallaceVerse 8 The letter to the church at Smyrna–Revelation 2:8-11.

1. “These things saith the first and the last, which was dead and is alive”–Revelation 2:8.This sublime language repeats the eternity of the One who addresses this church, whom death could not vanquish, and it was intended for the encouragement of the Smyrna members to follow him even unto death, or martyrdom, with no fear of the consequences.

Revelation 2:9

Revelation 2:9. I know thy works. See comments at verse 2 for the general definition of this phrase which is used at the beginning of each of the seven letters; in this place it means the Lord approves of their conduct. Tribulation refers to the oppression being put upon this church by the enemy. A part of this resulted in the loss of their possessions which brought upon them a condition of poverty. But thou art rich.

They were poor as far as this world’s goods was concerned but were “rich in faith” (James 2:5). Say they are Jews, and are not. They belonged to the Jewish race but were not true to their religious profession; such people frequently joined with the heathen in persecuting the Christians. Synagogue of Satan means they really were serving the interests of Satan and hence were to be classed with his agents. Such insincere Jews would assemble in their synagogues for their pretended services to God, but due to their hypocrisy the Lord considered it a synagogue of Satan.

Comments by Foy E. WallaceVerse 9 2. “The blasphemy of the Jews”–Revelation 2:9.This phraseology is not addressed to the true Jews, but to the pseudo-Jews, and had regard to the Jewish persecutions, which the calumnious and bitter opposition of the fanatical Jews waged against their own kinsmen who had accepted Christ. Again, it finds parallel in the Jewish persecutions foretold by the Lord in Matthew 24:1-51.

Revelation 2:10

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

Comments by Foy E. WallaceVerse 10 3. “Ye shall have tribulation ten days”–Revelation 2:10.This cannot mean a literal ten days, but rather to the ten persecutors, the number of which is historically factual. As there were five fallen imperial rulers before Nero–from Nero to Diocletian there were ten persecuting emperors. This era of persecution reached its crescendo in Diocletian’s reign of terror, in which he vowed to obliterate the name Christian from the Roman empire. The indications are too plain for doubt that this ten days tribulation had immediate reference to the era or epoch of the ten persecuting emperors. Their succession is symbolized in Revelation 17:8-11, which describe the ebbing and the flowing of the tide of persecution, in the expressions was, is not and yet is. In the verses 10 and 11 the succession of these emperors is so plainly indicated that the mention of them by name could not have been plainer to the members of the churches to whom this code language was addressed. The history of these apocalyptic facts is verified in Gibbon’s History Of The Fall And Decline Of The Roman Empire.4. “Be thou faithful unto death”–Revelation 2:10.The death of this admonition predicted the martyrdom of some of their number. It does not refer to ordinary death as related to the usual span of life, not merely until one dies; it was a warning to them with specific reference to martyrdom. It was an exhortation to be faithful even unto martyrdom, a consequence of loyalty to Christ in the persecutions, and apocalyptic forecast fulfilled in the experiences of these churches in their own time, the trials of the immediate conflict, not prophecies of remote centuries.

Revelation 2:11

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

Comments by Foy E. WallaceVerse 11 5. “He that overcometh shall not be hurt with the second death”–Revelation 2:11.This passage finds its apocalyptic fulfillment within the vision itself, in Revelation 20:6, in the description of the culmination of all of the imagery of these scenes with the victory of the saints in the conflicts that come to end. The first law of the higher mathematics is that “things equal to the same thing are equal to each other.” This law applied to the comparison between these two passages, chapter 2:11 and chapter 20:6, yields the following conclusion: 1. Overcoming the persecutions equaled exemption from the second death; 2. Part in the first resurrection equaled exemption from the second death; 3. These two things being equal to the same thing were equal to each other. Therefore, the result of overcoming the persecutions was pictured as the first resurrection of the apocalypse, and was prerequisite to the living and the reigning with Christ in the triumphant state of victory that is described.

Revelation 2:12

Revelation 2:12. The author identifies himself in this place by His possession of the sharp sword with two edges. This refers to the word of God which is described in Hebrews 4:12. The Lord says he hath this sword or that He originated it and has a perfect knowledge of the proper use of it. And to the angel is explained at chapter 1:20. Verse 13. 1 know thy works. (See comments at verse 2.) Know is used in the sense of approval with regard to the works in this verse.

Where Satan’s seat is. Pergamos was in one of the worst centers of idolatry, making the temptation all the greater. This church as a whole withstood the influence of heathendom, holding fast to the name of Christ as the true person to worship. Not denied my faith denotes that they maintained the basis of that faith or system of religion which was the Gospel. Not much is said elsewhere about this Antipas further than what is said here. He is referred to as a “martyr” even as it is in our passage.

However, the reason for so classifying him is an error, namely, because it is said that he was slain for his faith. He was a martyr before being slain because death is not what makes a man a martyr; it only proves that he was a martyr. That term is from the same Greek word as “witness” and it means the same. It is the word for “witness” in Hebrews 12:1 where we know Paul is speaking about the faithful servants of God enumerated in the preceding chapter. We also know that some of those “witnesses” (martyrs) did not die, for they “wandered in deserts and in mountains.” Hence a martyr is one who is true to the testimony of the Lord come what may, whether it be death or loss of goods or banishment like the case of John. Accordingly in the case of Anti-pas; he went to his death because he had been a true and faithful martyr for Christ.

Comments by Foy E. WallaceVerse 12 The letter to the church at Pergamos.–Revelation 2:12-17.

1. “He which hath the sharp sword with two edges”– Revelation 2:12.The sword is an instrument of war, hence Christ threatened to wage war against the church in Pergamos, because of the evils within it, with the weapon designated “the sword of my mouth.” A sword of the mouth would necessarily be the spoken word, and it meant the employment of the two-edged sword of his word (Hebrews 4:12), as a dual condemnation of the outside espionage of Satan’s seat in Pergamos, and the inside sabotage of Balaam’s doctrine within the church itself–the combined infiltration of pagan secular practices on one hand, and the Nicolaitane spiritual contaminations of erroneous doctrines on the other hand.

Revelation 2:13

Revelation 2:13. I know thy works. (See comments at Revelation 2:2.) Know is used in the sense of approval with regard to the works in this verse. Where Satan’s seat is. Pergamos was in one of the worst centers of idolatry, making the temptation all the greater. This church as a whole withstood the influence of heathendom, holding fast to the name of Christ as the true person to worship. Not denied my faith denotes that they maintained the basis of that faith or system of religion which was the Gospel.

Not much is said elsewhere about this Antipas further than what is said here. He is referred to as a “martyr” even as it is in our passage. However, the reason for so classifying him is an error, namely, because it is said that he was slain for his faith. He was a martyr before being slain because death is not what makes a man a martyr; it only proves that he was a martyr. That term is from the same Greek word as “witness” and it means the same. It is the word for “witness” in Hebrews 12:1 where we know Paul is speaking about the faithful servants of God enumerated in the preceding chapter.

We also know that some of those “witnesses” (martyrs) did not die, for they “wandered in deserts and in mountains.” Hence a martyr is one who is true to the testimony of the Lord come what may, whether it be death or loss of goods or banishment like the case of John. Accordingly in the case of Antipas; he went to his death because he had been a true and faithful martyr for Christ. Comments by Foy E. WallaceVerse 13 2. “Where Satan’s seat is”–Revelation 2:13.The stronghold of Satan consisted in the pagan and Jewish oppositions, which were combined in Pergamos into deadly threats against the church. The Pergamos church had been weakened by the heathen surroundings of Mysia, known for its famous temples, dedicated to Zeus, Minerva, Apollo, Venus, Bacchus, and Aesculapius. The figure, Satan’s seat, denotes the wickedness of these idolatrous temples and the nuptials to these gods. The name Pergamos meant the “place of nuptials.” It was a fitting figure of Satan’s seat. 3. “In those days wherein Antipas was my faithful martyr”–Revelation 2:13.There is a traditional claim that Antipas was once a bishop of the Pergamos church, but history does not identify him. In this book of symbols and code, the same reason for not mentioning other persons by name, such as Nero, the emperor, would also argue against the reality of these names. It is more consistent with the character of the book for Antipas to be a symbolic designation and representative for martyrdom. The word Antipas is derived from antipater: “anti,” against; and “pater,” father, or paternal–and its meaning was, against the gods: hence, symbolic of faithfulness to Christ to the extent of “against all” gods of paganism. It therefore stood for all who would become victims of martyrdom in the persecutions to follow.

Revelation 2:14-17

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

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

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

Revelation 2:17. He that hath an ear is commented upon at Revelation 2:7. Him that overcometh signifies one who is faithful to the Lord until death. Eat of the hidden manna. This is a figure of speech formed from the circumstance recorded in Exodus 16:32-34; it is referred to by Paul in Hebrews 4. This manna was in the ark in the Most Holy Place where none were permitted to enter and partake.

It is used here to represent the exclusive spiritual blessings that the Lord will bestow only on His faithful servants. A white stone alludes to some practices of old in which a favored contestant was given this kind of stone as a badge of distinction, on much the same principle as a soldier’s decorations. This new name also signifies the special relation between a faithful servant and his Lord. No man knoweth in the sense that no man can realize or appreciate what it means to be thus blessed of the Lord.

Comments by Foy E. WallaceVerses 14-17 4. “Thou hast them that hold the doctrine of Balaam . . . also the doctrine of the Nicolaitanes”–Revelation 2:14-17.The mongrel prophet of the Old Testament contrived the evil scheme to destroy the purity of the Israelites by a twofold seduction: first, seducing Israel into the worship of Baal; and second, tempting the men of Israel into lewdness by fornication. This doctrine of Balaam in the Pergamos church referred to apostate teaching. And the association of the Nicolaitanes with Balaam, in the teaching of immorality with the outward profession of Christianity, is a strong indication that the Nicolaitanes were identical with those who held the doctrine of Balaam, and it was a dual symbol of one party in the Pergamos church. Actually, then Balaam and the Nicolaitanes stood for the same things. It is significant to mention here that the term Nicolaitane is the Greek equivalent of the name Balaam in the Hebrew, and they both meant “the destroyer of the people.” There is no factual authority for the view that the Nicolaitanes were the degenerate followers of a depraved and anonymous Nicolas, who is supposed to have demoralized and corrupted the Pergamos church. It is rather the symbolic association between Balaamism and Nicolaitanism. It seems too significant not to be true.

Revelation 2:18-19

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

Revelation 2:19. I know thy works is commented upon at Revelation 2:2. After naming the works He immediately uses the word notwithstanding, which shows that the works to which He refers are the things named in our present verse. Since they are all good we understand the word know is used in the sense of approval. Charity means an interest in the welfare of others, and service means the doing of something to assist in that welfare. Faith is produced by the word of God (Romans 10:17) and with the assurance that the divine word is leading them aright, it would cultivate patience or endurance in their activities.

In the beginning of the verse the word works is used as a general reference to their manner of life. It now is used to bring out the fact that they performed good deeds for the welfare of others. Last to be more than the first. This is as it should be, for Christians are expected not only to produce the fruits of righteousness but to increase therein (2 Corinthians 9:10).

Comments by Foy E. WallaceVerse 18-19 The letter to the church at Thyatira.–Revelation 2:18-29.

1. “These things saith the Son of God, who hath his eyes like unto a flame of fire”–Revelation 2:18.The reader is requested to turn back to the notes on chapter one for the incisiveness of this description.

Revelation 2:20

Revelation 2:20. Having given the church credit for the good things it was doing the Lord next makes his complaints. Thou sufferest. When a church retains a bad character in its fellowship, it becomes a partaker of the evil deeds of that person and will be condemned by the Lord. (See verses 14, 15.) The church at Thyatira was doing so concerning a false prophetess named Jezebel. Thayer defines this word, “A second Jezebel,” then gives us the following historical statement. “The symbolic name of a woman who pretended to be a phophetess, and who, addicted to antinomianism [the doctrine of faith alone], claimed for Christians the liberty of eating things sacrificed to idols.” This statement of Thayer’s agrees with the language of the verse. Comments by Foy E. WallaceVerse 20 2. “Thou sufferest that woman Jezebel, which calleth herself a prophetess”–Revelation 2:20.The name Jezebel is the symbol of the powerful heathen influences and applied to the same defections designated by the doctrine of Balaam and the doctrine of the Nicolaitanes. The expression that woman Jezebel was a gradation of the same evil Jewish parties in the Pergamos and the Thyatira churches. She was representative of a pseudo-prophetess in the person of a female Judaizer, a sort of the Lady Macbeth, of the Shakespearean play; a representation of an added source of opposition and seduction to the already existing Balaams and Nicolaitanes.

Revelation 2:21-23

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

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

Revelation 2:23. Kill her children with death. This may sound strange to us if we try to be technical, for if a person is killed at all it would mean death. It is what is known as a Hebraism which means an expression peculiar to the speech of the Hebrews and used by others for the purpose of emphasis. The idea is to make the hearer realize the certainty that death is to be inflicted. It is similar to “thou shalt surely die” (Genesis 2:17), or not to “die the common death of all men” (Numbers 16:29).

All the churches shall know. Whatever was going to be done was to be of such a public character as to make it an example. Searcheth the reins and hearts. The Lord is able to penetrate the innermost thoughts and expose the evil to the shame of the guilty. Will give unto every one of you according to your works. Those who are personally responsible for the conditions will be called to account.

Comments by Foy E. WallaceVerses 21-23 3. “I will cast her into a bed . . . and I will kill her children” –Revelation 2:21-23.The Lord had given this leader of degenerates in the Thyatira church “a place to repent,” that is, a respite, or period of probation, as he had done for the antediluvians in the days of Noah–but instead of accepting this suspension of sentence and repenting, they proceeded in their degeneracy from bad to worse, and the Lord said: “I will cast her into a bed,” that is, of pain, instead of the sensuality which represented spiritual fornication in the corruptions of doctrine and practice. This symbolic Jezebel would be cast into a bed of retribution for her sins, referring to the judgment that would be brought upon the followers of these apostate teachers in the churches. And the Lord added: “I will kill her children”–that is, by exterminating the seeds of wickedness and false doctrine, thus preventing its offspring.

Revelation 2:24

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

Comments by Foy E. WallaceVerse 24 4. “The rest in Thyatira, as many as have not this doctrine”–Revelation 2:24.This word of approval was directed to those in Pergamos who had not accepted the philosophy and practices of the libertine degenerates, who had not corrupted their minds with the depths of their degenerates and depraved philosophy–he would not lay upon them further duties than they were faithfully performing, nor burden them with the condemnations of the evil things in which they had not participated. It seems evident that the depths of the degenerate philosophies of paganism which endangered these churches, and apparently taking root in them, were symbolized in the condemnations of the Balaams, the Nicolaitanes and the Jezebels within their midst.

Revelation 2:25

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

Comments by Foy E. WallaceVerse 25 5. “But that which ye have already hold fast till I come” –Revelation 2:25.The mention of the “rest” in Pergamos referred to those of their number who were holding to the truth against the Jezebel pagan philosophies and Nicolaitane doctrines, and they were exhorted to hold fast to these truths until the rendering of the judgment against the evil elements in the church, and the execution of the judgments pronounced, in the events that were to follow. The statement “till I come” has no reference to the second advent of Christ. Jesus did not deceive the church at Thyatira into believing that his Second Advent and the Judgment Day would occur during their life time. The admonition referred to his coming in the events of judgment against the Jezebel paramours there. Again, it is solid proof that the things mentioned had fulfillment in the period of their own lives, the time to which the apocalypse belonged.

Revelation 2:26-27

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

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

Comments by Foy E. WallaceVerse 26-27 6. “To him that overcometh . . . will I give power over the nations, and he shall rule them with a rod of iron”–Revelation 2:26-27.This is not a future millennium text. It is plainly the imagery of the irresistible force of the gospel. It compares with Jeremiah 1:10; Isaiah 11:9; Psalms 2:9; Psalms 110:2, and 1 Corinthians 6:2. The figure of the rod is used to denote the chastening of the truth, and for the power and authority of Jesus Christ transferred in a figure to his followers who proclaim it. It is used to denote the power of the gospel published in the new dispensation, as previewed in the prophetic psalms– Psalms 2:9; Psalms 110:2. It is used for censure and discipline in 1 Corinthians 4:21. In Revelation 2:26 it refers to the impact of the gospel on the pagan world through the victory of the church emerging from persecution.

Revelation 2:28

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

CommentsVerse 28: Revelation 22:16 identifies Christ as the Moming Star. The redeemed also get Christ. The morning star is the object in the sky that is seen just before the dawn. Christ leads the lighting of the spiritual world with his truth. (2 Peter 1:19)

Revelation 2:29

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

CommentsVerse 29: John closes the statement to the church in Thyatira the same way he closes all the other letters. It means pay attention to what has been written because it comes from God through Christ and the Holy Spirit.