1“To the angel of the assembly in Ephesus write: “He who holds the seven stars in his right hand, he who walks among the seven golden lamp stands says these things:
2“I know your works, and your toil and perseverance, and that you can’t tolerate evil men, and have tested those who call themselves apostles, and they are not, and found them false.
3You have perseverance and have endured for my name’s sake, and have not grown weary.
4But I have this against you, that you left your first love.
5Remember therefore from where you have fallen, and repent and do the first works; or else I am coming to you swiftly, and will move your lamp stand out of its place, unless you repent.
6But this you have, that you hate the works of the Nicolaitans, which I also hate.
7He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat from the tree of life, which is in the Paradise of my God.
8“To the angel of the assembly in Smyrna write: “The first and the last, who was dead, and has come to life says these things:
9“I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan.
10Don’t be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life.
11He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes won’t be harmed by the second death.
12“To the angel of the assembly in Pergamum write: “He who has the sharp two-edged sword says these things:
13“I know your works and where you dwell, where Satan’s throne is. You hold firmly to my name, and didn’t deny my faith in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwells.
14But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality.
15So you also have some who hold to the teaching of the Nicolaitans likewise.
16Repent therefore, or else I am coming to you quickly, and I will make war against them with the sword of my mouth.
17He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it.
18“To the angel of the assembly in Thyatira write: “The Son of God, who has his eyes like a flame of fire, and his feet are like burnished brass, says these things:
19“I know your works, your love, faith, service, patient endurance, and that your last works are more than the first.
20But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols.
21I gave her time to repent, but she refuses to repent of her sexual immorality.
22Behold, I will throw her into a bed, and those who commit adultery with her into great oppression, unless they repent of her works.
23I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds.
24But to you I say, to the rest who are in Thyatira, as many as don’t have this teaching, who don’t know what some call ‘the deep things of Satan,’ to you I say, I am not putting any other burden on you.
25Nevertheless, hold that which you have firmly until I come.
26He who overcomes, and he who keeps my works to the end, to him I will give authority over the nations.
27He will rule them with a rod of iron, shattering them like clay pots; as I also have received of my Father:
28and I will give him the morning star.
29He who has an ear, let him hear what the Spirit says to the assemblies.
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~909 words.
Matthew Henry. He was directed to write to every one of them according to their present state and circumstances, and to inscribe every letter to the angel of that church, to the minister or rather ministry of that church, called angels because they are the messengers of God to mankind. A call to attention: He that hath an ear, let him hear what the Spirit saith unto the churches. Thirdly, It should be to try them, not to destroy them, that their faith, and patience, and courage, might be proved and improved, and be found to honour and glory. [3.] By proposing and promising a glorious reward to their fidelity: Be thou faithful to death, and I will give thee a crown of life. The punishment of this seducer, this Jezebel, Rev 2:22, Rev 2:23, in which is couched a prediction of the fall of Babylon. (1.) I will cast her into a bed, into a bed of pain, not of pleasure, into a bed of flames; and those who have sinned with her shall suffer with her; but this may yet be prevented by their repentance. (2.) I will kill her children with death; that is, the second death, which does the work effectually, and leaves no hope of future life, no resurrection for those that are killed by the second death, but only to shame and everlasting contempt. 4. It is a dangerous thing to despise the mystery of God, and it is as dangerous to receive the mysteries of Satan. (3.) How tender Christ is of his faithful servants: "I will lay upon you no other burden; but that which you have already hold fast till I come, Rev 2:24, Rev 2:25.
Jamieson–Fausset–Brown. Not merely "feel thy first feelings," but do works flowing from the same principle as formerly, "faith which worketh by love." I will come--Greek, "I am coming" in special judgment on thee. quickly--omitted in two oldest manuscripts, Vulgate and Coptic versions: supported by one oldest manuscript. remove thy candlestick out of his place--I will take away the Church from Ephesus and remove it elsewhere. Thus, the tree of life here, with Rev 22:1; deliverance from the second death (Rev 2:11), with Rev 20:14; Rev 21:8; the new name (Rev 2:17), with Rev 14:1; power over the nations, with Rev 20:4; the morning star (Rev 2:28), with Rev 22:16; the white raiment (Rev 3:5), with Rev 4:4; Rev 16:15; the name in the book of life (Rev 3:5), with Rev 13:8; Rev 20:15; the new Jerusalem and its citizenship (Rev 3:12), with Rev 21:10. give . . . tree of life--The thing promised corresponds to the kind of faithfulness manifested. I will come--I am coming. fight against them--Greek, "war with them"; with the Nicolaitanes primarily; but including also chastisement of the whole Church at Pergamos: compare "unto THEE." with the sword of my mouth--resumed from Rev 1:16, but with an allusion to the drawn sword with which the angel of the Lord confronted Balaam on his way to curse Israel: an earnest of the sword by which he and the seduced Israelites fell at last. The oldest manuscripts transpose the English Version order, and read, "faith and service." The four are subordinate to "thy works"; thus, "I know thy works, even the love and the faith (these two forming one pair, as 'faith works by love,' Gal 5:6), and the service (ministration to the suffering members of the Church, and to all in spiritual or temporal need), and the endurance of (that is, shown by) thee (this pronoun belongs to all four)." As love is inward, so service is its outward manifestation. Similarly, faith and persevering endurance, or "patient continuance (the same Greek as here, Rom 2:7) in well-doing," are connected. and thy works; and the last--Omit the second "and," with the three oldest manuscripts and the ancient versions; translate, "And (I know) thy works which are last (to be) more in number than the first"; realizing Th1 4:1; the converse of Mat 12:45; Pe2 2:20.
C. H. Spurgeon, sermons. Just read what “Jesus Christ, who is the faithful witness,” said of them—“I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted.” Oh, my dear brothers and sisters, we may feel devoutly thankful if we can humbly, but honestly say, that this commendation applies to us. He might say, “I know thy loitering; I know thy laziness; I know thy shirking of the work; I know thy boasting of what little thou dost; I know thine ambition to be thought something of , when thou art nothing.” But ah! friends, it is more than most of us dare to hope that Christ could say, “I know thy labour.” But further, Christ says, “I know thy patience.” Now there be some that labour, and they do it well. I say again, happy is that man to whom Christ can say, “I know thy works.” It is a commendation worth a world to have as much as that said of us. I pray that God the Holy Spirit, through his renewings, may apply the word, not merely to your hearts, but to mine, that I may return to my first love, and that you may return with me.
Matthew Henry
chapter
The apostle John, having in the foregoing chapter written the things which he had seen, now proceeds to write the things that are, according to the command of God (Rev 1:19), that is, the present state of the seven churches of Asia, with which he had a particular acquaintance, and for which he had a tender concern. He was directed to write to every one of them according to their present state and circumstances, and to inscribe every letter to the angel of that church, to the minister or rather ministry of that church, called angels because they are the messengers of God to mankind. In this chapter we have, I. The message sent to Ephesus (Rev 2:1-7). II. To Smyrna (Rev 2:8-11). III. To Pergamos (Rev 2:12-17). IV. To Thyatira (Rev 2:18, etc.).
Source · CC0-1.0 / Public Domain
1–7
We have here,
I. The inscription, where observe, 1. To whom the first of these epistles is directed: To the church of Ephesus, a famous church planted by the apostle Paul (Acts 19), and afterwards watered and governed by John, who had his residence very much there. We can hardly think that Timothy was the angel, or sole pastor and bishop, of this church at this time, - that he who was of a very excellent spirit, and naturally cared for the good state of the souls of the people, should become so remiss as to deserve the rebukes given to the ministry of this church. Observe, 2. From whom this epistle to Ephesus was sent; and here we have one of those titles that were given to Christ in his appearance to John in the chapter foregoing: He that holds the seven stars in his right hand, and walks in the midst of the seven golden candlesticks, Rev 1:13, Rev 1:16. This title consists of two parts: - (1.) He that holds the stars in his right hand. The ministers of Christ are under his special care and protection. It is the honour of God that he knows the number of the stars, calls them by their names, binds the sweet influences of Pleiades and looses the bands of Orion; and it is the honour of the Lord Jesus Christ that the ministers of the gospel, who are greater blessings to the church than the stars are to the world, are in his hand. He directs all their motions; he disposes of them into their several orbs; he fills them with light and influence; he supports them, or else they would soon be falling stars; they are instruments in his hand, and all the good they do is done by his hand with them. (2.) He walks in the midst of the golden candlesticks. This intimates his relation to his churches, as the other his relation to his ministers. Christ is in an intimate manner present and conversant with his churches; he knows and observes their state; he takes pleasure in them, as a man does to walk in his garden. Though Christ is in heaven, he walks in the midst of his churches on earth, observing what is amiss in them and what it is that they want. This is a great encouragement to those who have the care of the churches, that the Lord Jesus has graven them upon the palms of his hands.
II. The contents of the epistle, in which, as in most of those that follow, we have,
1. The commendation Christ gave this church, ministers and members, which he always brings in by declaring that he knows their works, and therefore both his commendation and reprehension are to be strictly regarded; for he does not in either speak at a venture: he knows what he says. Now the church of Ephesus is commended, (1.) For their diligence in duty: I know thy works, and thy labour, Rev 2:2. This may more immediately relate to the ministry of this church, which had been laborious and diligent. Dignity calls for duty. Those that are stars in Christ's hand had need to be always in motion, dispensing light to all about them. For my name's sake thou hast laboured, and hast not fainted, Rev 2:3. Christ keeps an account of every day's work, and every hour's work, his servants do for him, and their labour shall not be in vain in the Lord. (2.) For their patience in suffering: Thy labour and thy patience, Rev 2:2. It is not enough that we be diligent, but we must be patient, and endure hardness as good soldiers of Christ. Ministers must have and exercise great patience, and no Christian can be without it. There must be bearing patience, to endure the injuries of men and the rebukes of Providence; and there must be waiting patience, that, when they have done the will of God, they may receive the promise: Thou hast borne, and hast patience, Rev 2:3. We shall meet with such difficulties in our way and work as require patience to go on and finish well. (3.) For their zeal against what was evil: Thou canst not bear those that are evil, Rev 2:2. It consists very well with Christian patience not to dispense with sin, much less allow it; though we must show all meekness to men, yet we m…
Source · CC0-1.0 / Public Domain
8–11
We now proceed to the second epistle sent to another of the Asian churches, where, as before, observe,
I. The preface or inscription in both parts. 1. The superscription, telling us to whom it was more expressly and immediately directed: To the angel of the church in Smyrna, a place well known at this day by our merchants, a city of great trade and wealth, perhaps the only city of all the seven that is still known by the same name, now however no longer distinguished for its Christian church being overrun by Mahomedism. 2. The subscription, containing another of the glorious titles of our Lord Jesus, the first and the last, he that was dead and is alive, taken out of Rev 1:17, Rev 1:18. (1.) Jesus Christ is the first and the last. It is but a little scantling of time that is allowed to us in this world, but our Redeemer is the first and the last. He is the first, for by him all things were made, and he was before all things with God and was God himself. he is the last, for all things are made for him, and he will be the Judge of all. This surely is the title of God, from everlasting and to everlasting, and it is the title of one that is an unchangeable Mediator between God and man, Jesus, the same yesterday, today, and for ever. He was the first, for by him the foundation of the church was laid in the patriarchal state; and he is the last, for by him the top-stone will be brought forth and laid in the end of time. (2.) He was dead and is alive. He was dead, and died for our sins; he is alive, for he rose again for our justification, and he ever lives to make intercession for us. He was dead, and by dying purchased salvation for us; he is alive, and by his life applies this salvation to us. And if, when we were enemies, we were reconciled by his death, much more, being reconciled, we shall be saved by his life. His death we commemorate every sacrament day; his resurrection and life every sabbath day.
II. The subject-matter of this epistle to Smyrna, where, after the common declaration of Christ's omniscience, and the perfect cognizance he has of all the works of men and especially of his churches, he takes notice,
1. Of the improvement they had made in their spiritual state. This comes in in a short parentheses; yet it is very emphatic: But thou art rich (Rev 2:10), poor in temporals, but rich in spirituals - poor in spirit, and yet rich in grace. Their spiritual riches are set off by their outward poverty. Many who are rich in temporals are poor in spirituals. Thus it was with the church of Laodicea. Some who are poor outwardly are inwardly rich, rich in faith and in good works, rich in privileges, rich in bonds and deeds of gift, rich in hope, rich in reversion. Spiritual riches are usually the reward of great diligence; the diligent hand makes rich. Where there is spiritual plenty, outward poverty may be better borne; and when God's people are impoverished in temporals, for the sake of Christ and a good conscience, he makes all up to them in spiritual riches, which are much more satisfying and enduring.
2. Of their sufferings: I know thy tribulation and thy poverty - the persecution they underwent, even to the spoiling of their goods. Those who will be faithful to Christ must expect to go through many tribulations; but Jesus Christ takes particular notice of all their troubles. In all their afflictions, he is afflicted, and he will recompense tribulation to those who trouble them, but to those that are troubled rest with himself.
3. He knows the wickedness and the falsehood of their enemies: I know the blasphemy of those that say they are Jews, but are not; that is, of those who pretend to be the only peculiar covenant-people of God, as the Jews boasted themselves to be, even after God had rejected them; or of those who would be setting up the Jewish rites and ceremonies, which were now not only antiquated, but abrogated; these may say that they only are the church of God in the world, when indeed they are the synagogue of S…
Source · CC0-1.0 / Public Domain
12–17
Here also we are to consider,
I. The inscription of this message. 1. To whom it was sent: To the angel of the church of Pergamos. Whether this was a city raised up out of the ruins of old Troy, a Troy nouveau (as our London was once called), or some other city of the same name, is neither certain nor material; it was a place where Christ had called and constituted a gospel church, by the preaching of the gospel and the grace of his Spirit making the word effectual. 2. Who it was that sent this message to Pergamos: the same Jesus who here describes himself as one that hath the sharp sword with two edges (Rev 1:16), out of whose mouth went a sharp two-edged sword. Some have observed that, in the several titles of Christ which are prefixed to the several epistles, there is something suited to the state of those churches; as in that to Ephesus, what could be more proper to awaken and recover a drowsy and declining church than to hear Christ speaking as one that held the stars in his hand, and walked in the midst of the golden candlesticks? etc. The church of Pergamos was infested with men of corrupt minds, who did what they could to corrupt both the faith and manners of the church; and Christ, being resolved to fight against them by the sword of his word, takes the title of him that hath the sharp sword with two edges. (1.) The word of God is a sword; it is a weapon both offensive and defensive, it is, in the hand of God, able to slay both sin and sinners. (2.) It is a sharp sword. No heart is so hard but it is able to cut it; it can divide asunder between the soul and the spirit, that is, between the soul and those sinful habits that by custom have become another soul, or seem to be essential to it. (3.) It is a sword with two edges; it turns and cuts every way. There is the edge of the law against the transgressors of that dispensation, and the edge of the gospel against the despisers of that dispensation; there is an edge to make a wound, and an edge to open a festered wound in order to its healing. There is no escaping the edge of this sword: if you turn aside to the right hand, it has an edge on that side; if on the left hand, you fall upon the edge of the sword on that side; it turns every way.
II. From the inscription we proceed to the contents of the epistle, in which the method is much the same as is observed in the rest. Here,
1. Christ takes notice of the trials and difficulties this church encountered with: I know thy works, and where thou dwellest, etc., Rev 2:13. The works of God's servants are best known when the circumstances under which they did those works are duly considered. Now that which added very much lustre to the good works of this church was the circumstance of the place where this church was planted, a place where Satan's seat was. As our great Lord takes notice of all the advantages and opportunities we have for duty in the places where we dwell, so he takes notice of all the temptations and discouragements we meet with from the places where we dwell, and makes gracious allowances for them. This people dwelt where Satan's seat was, where he kept his court. His circuit is throughout the world, his seat is in some places that are infamous for wickedness, error, and cruelty. Some think that the Roman governor in this city was a most violent enemy to the Christians; and the seat of persecution is Satan's seat.
2. He commends their stedfastness: Thou holdest fast my name, and hast not denied my faith. These two expressions are much the same in sense; the former may, however, signify the effect and the latter the cause or means. (1.) "Thou holdest fast my name; thou art not ashamed of thy relation to me, but accountest it thine honour that my name is named on thee, that, as the wife bears the name of the husband, so thou art called by my name; this thou holdest fast, as thine honour and privilege." (2.) "That which has made thee thus faithful is the grace of faith: thou hast not denied the great doctrines of…
Source · CC0-1.0 / Public Domain
18–29
The form of each epistle is very much the same; and in this, as the rest, we have to consider the inscription, contents, and conclusion.
I. The inscription, telling us, 1. To whom it is directed: To the angel of the church of Thyatira, a city of the proconsular Asia, bordering upon Mysia on the north and Lydia on the south, a town of trade, whence came the woman named Lydia, a seller of purple, who, being at Philippi in Macedonia, probably about the business of her calling, heard Paul preach there, and God opened her heart, that she attended to the things that were spoken, and believed, and was baptized, and entertained Paul and Silas there. Whether it was by her means that the gospel was brought into her own city, Thyatira, is not certain; but that it was there, and successful to the forming of a gospel church, this epistle assures us. 2. By whom it was sent: by the Son of God, who is here described as having eyes like a flame of fire, and feet like as fine brass. His general title is here, the Son of God, that is, the eternal and only-begotten Son of God, which denotes that he has the same nature with the Father, but with a distinct and subordinate manner of subsistence. The description we have here of him is in two characters: - (1.) That his eyes are like a flame of fire, signifying his piercing, penetrating, perfect knowledge, a thorough insight into all persons and all things, one who searches the hearts and tries the reins of the children of men (Rev 2:23), and will make all the churches to know he does so. (2.) That his feet are like fine brass, that the outgoings of his providence are steady, awful, and all pure and holy. As he judges with perfect wisdom, so he acts with perfect strength and steadiness.
II. The contents or subject-matter of this epistle, which, as the rest, includes,
1. The honourable character and commendation Christ gives of this church, ministry, and people; and this given by one who was no stranger to them, but well acquainted with them and with the principles from which they acted. Now in this church Christ makes honourable mention, (1.) Of their charity, either more general, a disposition to do good to all men, or more special, to the household of faith: there is no religion where there is no charity. (2.) Their service, their ministration; this respects chiefly the officers of the church, who had laboured in the word and doctrine. (3.) Their faith, which was the grace that actuated all the rest, both their charity and their service. (4.) Their patience; for those that are most charitable to others, most diligent in their places, and most faithful, must yet expect to meet with that which will exercise their patience. (5.) Their growing fruitfulness: their last works were better than the first. This is an excellent character; when others had left their first love, and lost their first zeal, these were growing wiser and better. It should be the ambition and earnest desire of all Christians that their last works may be their best works, that they may be better and better every day, and best at last.
2. A faithful reproof for what was amiss. This is not so directly charged upon the church itself as upon some wicked seducers who were among them; the church's fault was that she connived too much at them.
(1.) These wicked seducers were compared to Jezebel, and called by her name. Jezebel was a persecutor of the prophets of the Lord, and a great patroness of idolaters and false prophets. The sin of these seducers was that they attempted to draw the servants of God into fornication, and to offer sacrifices to idols; they called themselves prophets, and so would claim a superior authority and regard to the ministers of the church. Two things aggravated the sin of these seducers, who, being one in their spirit and design, are spoken of as one person: - [1.] They made use of the name of God to oppose the truth of his doctrine and worship; this very much aggravated their sin. [2.] They abused the patience o…
Source · CC0-1.0 / Public Domain
Jamieson–Fausset–Brown
2
I know thy works--expressing His omniscience. Not merely "thy professions, desires, good resolutions" (Rev 14:13, end).
thy labour--Two oldest manuscripts omit "thy"; one supports it. The Greek means "labor unto weariness."
patience--persevering endurance.
bear--evil men are a burden which the Ephesian Church regarded as intolerable. We are to "bear (the same Greek, Gal 6:2) one another's burdens" in the case of weak brethren; but not to bear false brethren.
tried--by experiment; not the Greek for "test," as Jo1 4:1. The apostolical churches had the miraculous gift of discerning spirits. Compare Act 20:28-30, wherein Paul presciently warned the Ephesian elders of the coming false teachers, as also in writing to Timothy at Ephesus. TERTULLIAN [On Baptism, 17], and JEROME [On Illustrious Men, in Lucca 7], record of John, that when a writing, professing to be a canonical history of the acts of Paul, had been composed by a presbyter of Ephesus, John convicted the author and condemned the work. So on one occasion he would not remain under the same roof with Cerinthus the heretic.
say they are apostles--probably Judaizers. IGNATIUS [Epistle to the Ephesians, 6], says subsequently, "Onesimus praises exceedingly your good discipline that no heresy dwells among you"; and [Epistle to the Ephesians, 9], "Ye did not permit those having evil doctrine to sow their seed among you, but closed your ears."
Source · Public Domain (CC Public Domain Mark 1.0)
3
borne . . . patience--The oldest manuscripts transpose these words. Then translate as Greek, "persevering endurance . . . borne." "Thou hast borne" My reproach, but "thou canst not bear the evil" (Rev 2:2). A beautiful antithesis.
and . . . hast laboured, and hast not fainted--The two oldest manuscripts and oldest versions read, "and . . . hast not labored," omitting "and hast fainted." The difficulty which transcribers by English Version reading tried to obviate, was the seeming contradiction, "I know thy labor . . . and thou hast not labored." But what is meant is, "Thou hast not been wearied out with labor."
Source · Public Domain (CC Public Domain Mark 1.0)
4
somewhat . . . because--Translate, "I have against thee (this) that," &c. It is not a mere somewhat"; it is everything. How characteristic of our gracious Lord, that He puts foremost all He can find to approve, and only after this notes the shortcomings!
left thy first love--to Christ. Compare Ti1 5:12, "cast off their first faith." See the Ephesians' first love, Eph 1:15. This epistle was written under Domitian, when thirty years had elapsed since Paul had written his Epistle to them. Their warmth of love had given place to a lifeless orthodoxy. Compare Paul's view of faith so called without love, Co1 13:2.
Source · Public Domain (CC Public Domain Mark 1.0)
5
whence--from what a height.
do the first works--the works which flowed from thy first love. Not merely "feel thy first feelings," but do works flowing from the same principle as formerly, "faith which worketh by love."
I will come--Greek, "I am coming" in special judgment on thee.
quickly--omitted in two oldest manuscripts, Vulgate and Coptic versions: supported by one oldest manuscript.
remove thy candlestick out of his place--I will take away the Church from Ephesus and remove it elsewhere. "It is removal of the candlestick, not extinction of the candle, which is threatened here; judgment for some, but that very judgment the occasion of mercy for others. So it has been. The seat of the Church has been changed, but the Church itself survives. What the East has lost, the West has gained. One who lately visited Ephesus found only three Christians there, and these so ignorant as scarcely to have heard the names of St. Paul or St. John" [TRENCH].
Source · Public Domain (CC Public Domain Mark 1.0)
6
But--How graciously, after necessary censure, He returns to praise for our consolation, and as an example to us, that we would show, when we reprove, we have more pleasure in praising than in fault-finding.
hatest the deeds--We should hate men's evil deeds, not hate the men themselves.
Nicolaitanes--IRENÆUS [Against Heresies, 1.26.3] and TERTULLIAN [Prescription against Heretics, 46] make these followers of Nicolas, one of the seven (honorably mentioned, Act 6:3, Act 6:5). They (CLEMENT OF ALEXANDRIA [Miscellanies, 2.20 3.4] and EPIPHANIUS [Heresies, 25]) evidently confound the latter Gnostic Nicolaitanes, or followers of one Nicolaos, with those of Revelation. MICHAELIS' view is probable: Nicolaos (conqueror of the people) is the Greek version of Balaam, from Hebrew "Belang Am," "Destroyer of the people." Revelation abounds in such duplicate Hebrew and Greek names: as Apollyon, Abaddon: Devil, Satan: Yea (Greek, "Nai"), Amen. The name, like other names, Egypt, Babylon, Sodom, is symbolic. Compare Rev 2:14-15, which shows the true sense of Nicolaitanes; they are not a sect, but professing Christians who, like Balaam of old. tried to introduce into the Church a false freedom, that is, licentiousness; this was a reaction in the opposite direction from Judaism, the first danger to the Church combated in the council of Jerusalem, and by Paul in the Epistle to Galatians. These symbolical Nicolaitanes, or followers of Balaam, abused Paul's doctrine of the grace of God into a plea for lasciviousness (Pe2 2:15-16, Pe2 2:19; Jde 1:4, Jde 1:11 who both describe the same sort of seducers as followers of Balaam). The difficulty that they should appropriate a name branded with infamy in Scripture is met by TRENCH: The Antinomian Gnostics were so opposed to John as a Judaizing apostle that they would assume as a name of chiefest honor one which John branded with dishonor.
Source · Public Domain (CC Public Domain Mark 1.0)
7
He that hath an ear--This clause precedes the promise in the first three addresses, succeeds it in the last four. Thus the promises are enclosed on both sides with the precept urging the deepest attention as to the most momentous truths. Every man "hath an ear" naturally, but he alone will be able to hear spiritually to whom God has given "the hearing ear"; whose "ear God hath wakened" and "opened." Compare "Faith, the ears of the soul" [CLEMENT OF ALEXANDRIA].
the Spirit saith--What Christ saith, the Spirit saith; so one are the Second and Third Persons.
unto the churches--not merely to the particular, but to the universal Church.
overcometh--In John's Gospel (Joh 16:33) and First Epistle (Jo1 2:13-14; Jo1 5:4-5) an object follows, namely, "the world," "the wicked one." Here, where the final issue is spoken of, the conqueror is named absolutely. Paul uses a similar image (Co1 9:24-25; Ti2 2:5; but not the same as John's phrase, except Rom 12:21).
will I give--as the Judge. The tree of life in Paradise, lost by the fall, is restored by the Redeemer. Allusions to it occur in Pro 3:18; Pro 11:30; Pro 13:12; Pro 15:4, and prophetically, Rev 22:2, Rev 22:14; Eze 47:12; compare Joh 6:51. It is interesting to note how closely these introductory addresses are linked to the body of Revelation. Thus, the tree of life here, with Rev 22:1; deliverance from the second death (Rev 2:11), with Rev 20:14; Rev 21:8; the new name (Rev 2:17), with Rev 14:1; power over the nations, with Rev 20:4; the morning star (Rev 2:28), with Rev 22:16; the white raiment (Rev 3:5), with Rev 4:4; Rev 16:15; the name in the book of life (Rev 3:5), with Rev 13:8; Rev 20:15; the new Jerusalem and its citizenship (Rev 3:12), with Rev 21:10.
give . . . tree of life--The thing promised corresponds to the kind of faithfulness manifested. They who refrain from Nicolaitane indulgences (Rev 2:6) and idol-meats (Rev 2:14-15), shall eat of meat infinitely superior, namely, the fruit of the tree of life, and the hidden manna (Rev 2:17).
in the midst of the paradise--The oldest manuscripts omit "the midst of." In Gen 2:9 these words are appropriate, for there were other trees in the garden, but not in the midst of it. Here the tree of life is simply in the paradise, for no other tree is mentioned in it; in Rev 22:2 the tree of life is "in the midst of the street of Jerusalem"; from this the clause was inserted here. Paradise (a Persian, or else Semitic word), originally used of any garden of delight; then specially of Eden; then the temporary abode of separate souls in bliss; then "the Paradise of God," the third heaven, the immediate presence of God.
of God-- (Eze 28:13). One oldest manuscript, with Vulgate, Syriac, and Coptic, and CYPRIAN, read, "MY God," as in Rev 3:12. So Christ calls God, "My God and your God" (Joh 20:17; compare Eph 1:17). God is our God, in virtue of being peculiarly Christ's God. The main bliss of Paradise is that it is the Paradise of God; God Himself dwelling there (Rev 21:3).
Source · Public Domain (CC Public Domain Mark 1.0)
8
Smyrna--in Ionia, a little to the north of Ephesus. POLYCARP, martyred in A.D. 168, eighty-six years after his conversion, was bishop, and probably "the angel of the Church in Smyrna" meant here. The allusions to persecutions and faithfulness unto death accord with this view. IGNATIUS [The Martyrdom of Ignatius 3], on his way to martyrdom in Rome, wrote to POLYCARP, then (A.D. 108) bishop of Smyrna; if his bishopric commenced ten or twelve years earlier, the dates will harmonize. TERTULLIAN [The Prescription against Heretics, 32], and IRENÆUS, who had talked with POLYCARP in youth, tell us POLYCARP was consecrated bishop of Smyrna by St. John.
the first . . . the last . . . was dead . . . is alive--The attributes of Christ most calculated to comfort the Church of Smyrna under its persecutions; resumed from Rev 1:17-18. As death was to Him but the gate to life eternal, so it is to be to them (Rev 2:10-11).
Source · Public Domain (CC Public Domain Mark 1.0)
9
thy works, and--omitted in two oldest manuscripts, Vulgate, and Coptic. Supported by one oldest manuscript.
tribulation--owing to persecution.
poverty--owing to "the spoiling of their goods."
but thou art rich--in grace. Contrast Laodicea, rich in the world's eyes and her own, poor before God. "There are both poor rich-men, and rich poor-men in God's sight" [TRENCH].
blasphemy of them--blasphemous calumny of thee on the part of (or arising from) them.
say they are Jews, and are not--Jews by national descent, but not spiritually of "the true circumcision." The Jews blaspheme Christ as "the hanged one." As elsewhere, so at Smyrna they bitterly opposed Christianity; and at POLYCARP'S martyrdom they joined the heathens in clamoring for his being cast to the lions; and when there was an obstacle to this, for his being burnt alive; and with their own hands they carried logs for the pile.
synagogue of Satan--Only once is the term "synagogue" in the New Testament used of the Christian assembly, and that by the apostle who longest maintained the union of the Church and Jewish Synagogue. As the Jews more and more opposed Christianity, and it more and more rooted itself in the Gentile world, the term "synagogue" was left altogether to the former, and Christians appropriated exclusively the honorable term "Church"; contrast an earlier time when the Jewish theocracy is called "the Church in the wilderness." Compare Num 16:3; Num 20:4, "congregation of the Lord." Even in Jam 2:2 it is "your (not the Lord's) assembly." The Jews, who might have been "the Church of God," had now, by their opposition and unbelief, become the synagogue of Satan. So "the throne of Satan" (Rev 2:13) represents the heathens' opposition to Christianity; "the depths of Satan" (Rev 2:24), the opposition of heretics.
Source · Public Domain (CC Public Domain Mark 1.0)
19 more notes on this passage are in the library.