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Revelation
Chapter Two
Revelation 2
The first great fact is, that the assembly in this world
is subject to judgment, and to have its whole existence and place before God as
light-bearer in the world set aside; secondly, that God will do this if it
departs from its first spiritual energy. This is an immense principle. He has
set the assembly to be a true witness of what He has manifested in Jesus; of
what He is when Jesus is gone on high. If it be not this, it is a false
witness, and it will be set aside. God may have patience, and has blessedly so.
He may propose to her to return to her first love, and does; but, if this do
not take place, the candlestick is removed, the assembly ceases to be God's
light-bearer in the world. The first estate must be maintained, or God's glory
and the truth are falsified; and the creature must be set aside. But no mere
unsustained creature does this, none as such. Hence all fails and is judged,
save as in, or upheld by, the Son of God, the second Man. Ephesus had gone on well
in maintaining consistency, but that forgetfulness of self and thinking only of
Christ, which are the firstfruits of grace, were gone. As heretofore remarked,
there were works of labour and patience; but the faith, hope, and love had in
their true energy disappeared. They had rejected the pretension of false
teachers, and laboured and not fainted. All that can be said of them is said to
shew Christ's love, and that He is not forgetful of them, or of the good
manifested in them. Still they had left their first love; and this unless
repented of and the first works done, involved the taking away of the
candlestick.
Another important principle is found here, that when the assembly had
departed from faithfulness when collectively it had ceased to be the expression
of the love in which God has visited the world, God throws back individuals on
the word of God for themselves: "He that hath an ear, let him hear what
the Spirit saith to the churches." The assembly is judged, and thus cannot
be the security for faith; the individual is called to hear what the Spirit
says. The warning of taking away the candlestick here is specially worthy of
notice, because there was a great deal the Lord highly approved of-encouraged
them by shewing He did; but, for all that, if first love was departed from, the
candlestick would be removed.
The character of Christ and promises are general, as the
assembly is characteristic of the whole principle on which the assembly stands.
Christ has the stars in His right hand and walks amidst the candlesticks. It is
not a special character applicable to a special state, but the whole bearing of
His position in the midst of the assemblies. The assembly, viewed as having
left its first love, is never promised anything. It cannot direct a believer when
it comes under reproof and judgment itself. The promise is then to the
individual overcomer: a very important principle. The promise given to him that
overcomes is the general one-is the contrast to Adam's ruin, but in a higher
and better way than that in which he enjoyed the good which he lost. He that
overcomes shall eat of the tree of life. But this is not the tree of life in
man's paradise in this world, but the paradise of God Himself. We must remark,
too, that it is not as the first Adam now, individually keeping one's first
estate, but overcoming. And what is before us to overcome in is, not only the
world and its hostilities (though that may be), but within the sphere of the
assembly itself. It is the call to hear what the Spirit says to the assemblies
which gives occasion to the speaking of overcoming. This, in respect of the
claim of the assembly to be heard, is an immensely important truth. The message
is addressed to the assembly, not by it to individuals, and she is warned of
her delinquency, and the individual saint is called to overcome.
The word to Smyrna is short. Whatever the malice and
power of Satan, at the utmost, if permitted, he has but the power of death.
Christ is First and Last, beyond as before death, God Himself; but more than that,
has met and gone through its power. The saints were not to fear. Satan would
work, be allowed to sift, to imprison. Let the saints only be faithful to the
extreme point of his power; all beyond was beyond him, was Christ's; and the
faithful one would receive from Him the crown of life. Tribulation, poverty,
the contempt of those who pretended to have the legitimate hereditary claim to
be God's people--always the persecutors, be they Jews or Christians--was the
portion of the assembly here; and God suffered it. It was really mercy to the
declining assembly. Their hope was beyond it all when Christ gave the crown of
life. This made the assembly, sliding into the world, or about to do it
insensibly through decline of its first love, sensible that the world was in
Satan's hands-was not the rest of saints. But, if the Lord permitted, He
limited the tribulation. All was in His hands. Not only was there the crown for
the sufferers but whoever overcame, his portion was secure: the death of
judgment, the second death, would not hurt him.
We now need a closer judgment. Christ appears as the One
having the two-edged sword of the word proceeding out of His mouth. It will be
remarked here, that, in Smyrna and Pergamos, a special character of Christ
applies to a special state. There is no general result for the assembly. In
Ephesus we have Christ's position as Judge in the midst of the candlesticks,
and the assembly threatened with removal from its place of witness upon earth.
In Thyatira He takes His place as Son of God, Son over His own house, and, as
things are (as to the assembly) got to the worst, is revealed in all-piercing
and immutable judgment, and the whole blessing of the new state is promised to
the overcomer. In Pergamos we have faithfulness found in its previous path,
Christ's name and faith heldfast in spite of persecution. It differs from
Philadelphia, that His word is not said to be held fast as that of Christ's
patience (that the assembly, in its Pergamos state, did not do), but it did
hold fast the confession of Christ in the midst of persecution. But another
kind of evil came in- seduction to fall in with the world's ways by evil
teaching within. The doctrine of Balaam was there. Idolatry flowed in. There
were also sects within, which taught pretended sanctity but evil practice.
These the Lord would judge.
The general truth of removing the candlestick had no place here,
neither as a general truth, when the assembly could be called on to keep its
first love, nor as fiery judgment, because it was gone wholly astray; but there
were corrupters, and Christ's servants led into idolatry and evil. Individual
approbation by Christ, communion with Himself in future blessing (in spirit
then), as the once humbled and rejected One (which the assembly was ceasing to be),
a name given by Christ, and so of tenderness on His part, a link known only to
him who had it. In a word, individual association and individual blessing of
secret delight--this was the promise to the overcomer when corruption was
advancing, not yet dominant and unhindered in the assembly.
In Thyatira the assembly reaches to the close. There was
found, in what Christ owned in this state of things, increasing devotedness.
But Jezebel was allowed; and both connection with the world, idolatry, and
children begotten to it in the assembly itself. All would be judged, great
tribulation fall on Jezebel, and her children be killed. Christ searched the
heart and reins, and applied judgment in unchangeable righteousness. The
faithful ones of this epoch, the "you" that Christ specially
addresses, are but a "rest," a remnant, but specially and growingly
devoted. It is, we may remark here, what the assemblies are towards Christ,
which is especially in view. What Jezebel did towards the faithful ones is not
noted. The Lord's coming is the time looked to; and the whole millennial
blessing is promised to him that overcomes; both the reign with Christ, and
Christ the Morning Star Himself. "He that hath an ear" is now put
after the overcoming; not said in connection with the assembly, but with those
who overcome in it. The state is the state characterised by this. Thyatira may
go on to the end, but does not characterise the witness of God to the end;
other states must be brought in to do that. It is, I have no doubt. the Popery
of the middle ages, say to the Reformation; Romanism itself goes on to the end.
The judgment on Jezebel is final. The Lord had given her space to repent, and
she had not repented. It would be a forced association with those whom she had
once seduced to the ruin of them all. The whole character here is piercing
judgment according to God's own nature and requirements; special trial and
judgment, yet the blessing not special, but the portion of the saints at large
in that which they have with Christ; as the departure and judgment were
complete-adultery, not merely failure in first love.
We have seen the close at the Lord's coming contemplated
in Thyatira. Sardis begins a new collateral phase of the assembly's history.
Save the having the seven stars, none of the ecclesiastical characters of
Christ, none of those noticed in Him as walking in the midst of the assemblies,
are noticed. Still the assembly is noticed as such. It is still the history of
the assembly. But, the Lord's coming having been noticed, all characteristics
of Christ refer to what He will have in the kingdom. Still He has yet the seven
stars-supreme authority over the assembly. It is nothing peculiar to this
assembly. He has it over, and as to, all. It is in this character He has to do
with Sardis. He has the seven spirits, the fullness of the perfection in which
He will govern the earth. Thus He is competent to bless in the assembly, though
there is no regular ecclesiastical connection. He has power over all, and the
fullness of the Spirit; both in perfection. Whatever the assembly is, He is all
this. This is a great comfort. The assembly cannot fail in the place of witness
through want of fullness of grace in Him. Nor can He fail him who has ears to
hear.
But the state of the assembly shewed that it was far from
availing itself of it. It had indeed a name to live; it was superior in its
pretensions to the evil of Thyatira; nor were there Jezebels and corruption.
But there was practically death. There was no completeness in her works before
God. It was not evil here, but lack of spiritual energy. But this did leave
individuals to defile their garments in the world. She was called to remember,
not her first works, but what she had received and heard, the truth committed
to her, the gospel and word of God; if not, she would be treated as the world.
The Lord would come as a thief; for the Lord's coming is now always in view.
── John Darby《Synopsis of Revelation》
Revelation 2
Chapter Contents
Epistles to the churches in Asia, with warnings and
encouragements, To the church at Ephesus; (1-7) at Smyrna; (8-11) at Pergamos;
(12-17) and at Thyatira. (18-29)
Commentary on Revelation 2:1-7
(Read Revelation 2:1-7)
These churches were in such different states as to purity
of doctrine and the power of godliness, that the words of Christ to them will
always suit the cases of other churches, and professors. Christ knows and
observes their state; though in heaven, yet he walks in the midst of his
churches on earth, observing what is wrong in them, and what they want. The
church of Ephesus is commended for diligence in duty. Christ keeps an account
of every hour's work his servants do for him, and their labour shall not be in
vain in the Lord. But it is not enough that we are diligent; there must be
bearing patience, and there must be waiting patience. And though we must show
all meekness to all men, yet we must show just zeal against their sins. The sin
Christ charged this church with, is, not the having left and forsaken the
object of love, but having lost the fervent degree of it that at first
appeared. Christ is displeased with his people, when he sees them grow remiss
and cold toward him. Surely this mention in Scripture, of Christians forsaking
their first love, reproves those who speak of it with carelessness, and thus
try to excuse indifference and sloth in themselves and others; our Saviour
considers this indifference as sinful. They must repent: they must be grieved
and ashamed for their sinful declining, and humbly confess it in the sight of
God. They must endeavour to recover their first zeal, tenderness, and
seriousness, and must pray as earnestly, and watch as diligently, as when they
first set out in the ways of God. If the presence of Christ's grace and Spirit
is slighted, we may expect the presence of his displeasure. Encouraging mention
is made of what was good among them. Indifference as to truth and error, good
and evil, may be called charity and meekness, but it is not so; and it is
displeasing to Christ. The Christian life is a warfare against sin, Satan, the
world, and the flesh. We must never yield to our spiritual enemies, and then we
shall have a glorious triumph and reward. All who persevere, shall derive from
Christ, as the Tree of life, perfection and confirmation in holiness and
happiness, not in the earthly paradise, but in the heavenly. This is a
figurative expression, taken from the account of the garden of Eden, denoting
the pure, satisfactory, and eternal joys of heaven; and the looking forward to
them in this world, by faith, communion with Christ, and the consolations of
the Holy Spirit. Believers, take your wrestling life here, and expect and look
for a quiet life hereafter; but not till then: the word of God never promises
quietness and complete freedom from conflict here.
Commentary on Revelation 2:8-11
(Read Revelation 2:8-11)
Our Lord Jesus is the First, for by him were all things made;
he was before all things, with God, and is God himself. He is the Last, for he
will be the Judge of all. As this First and Last, who was dead and is alive, is
the believer's Brother and Friend, he must be rich in the deepest poverty,
honourable amidst the lowest abasement, and happy under the heaviest
tribulation, like the church of Smyrna. Many who are rich as to this world, are
poor as to the next; and some who are poor outwardly, are inwardly rich; rich
in faith, in good works, rich in privileges, rich in gifts, rich in hope. Where
there is spiritual plenty, outward poverty may be well borne; and when God's
people are made poor as to this life, for the sake of Christ and a good
conscience, he makes all up to them in spiritual riches. Christ arms against
coming troubles. Fear none of these things; not only forbid slavish fear, but
subdue it, furnishing the soul with strength and courage. It should be to try
them, not to destroy them. Observe, the sureness of the reward; "I will
give thee:" they shall have the reward from Christ's own hand. Also, how
suitable it is; "a crown of life:" the life worn out in his service,
or laid down in his cause, shall be rewarded with a much better life, which
shall be eternal. The second death is unspeakably worse than the first death,
both in the agonies of it, and as it is eternal death: it is indeed awful to
die, and to be always dying. If a man is kept from the second death and wrath
to come, he may patiently endure whatever he meets with in this world.
Commentary on Revelation 2:12-17
(Read Revelation 2:12-17)
The word of God is a sword, able to slay both sin and
sinners. It turns and cuts every way; but the believer need not fear this sword;
yet this confidence cannot be supported without steady obedience. As our Lord
notices all the advantages and opportunities we have for duty in the places
where we dwell, so he notices our temptations and discouragements from the same
causes. In a situation of trials, the church of Pergamos had not denied the
faith, either by open apostacy, or by giving way so as to avoid the cross.
Christ commends their stedfastness, but reproves their sinful failures. A wrong
view of gospel doctrine and Christian liberty, was a root of bitterness from
which evil practices grew. Repentance is the duty of churches and bodies of
men, as well as of particular persons; those who sin together, should repent
together. Here is the promise of favour to those that overcome. The influences
and comforts of the Spirit of Christ, come down from heaven into the soul, for
its support. This is hidden from the rest of the world. The new name is the
name of adoption; when the Holy Spirit shows his own work in the believer's
soul, this new name and its real import are understood by him.
Commentary on Revelation 2:18-29
(Read Revelation 2:18-29)
Even when the Lord knows the works of his people to be
wrought in love, faith, zeal, and patience; yet if his eyes, which are as a
flame of fire, observe them committing or allowing what is evil, he will
rebuke, correct, or punish them. Here is praise of the ministry and people of
Thyatira, by One who knew the principles from which they acted. They grew wiser
and better. All Christians should earnestly desire that their last works may be
their best works. Yet this church connived at some wicked seducers. God is
known by the judgments he executes; and by this upon seducers, he shows his
certain knowledge of the hearts of men, of their principles, designs, frame,
and temper. Encouragement is given to those who kept themselves pure and
undefiled. It is dangerous to despise the mystery of God, and as dangerous to
receive the mysteries of Satan. Let us beware of the depths of Satan, of which
those who know the least are the most happy. How tender Christ is of his
faithful servants! He lays nothing upon his servants but what is for their
good. There is promise of an ample reward to the persevering, victorious
believer; also knowledge and wisdom, suitable to their power and dominion.
Christ brings day with him into the soul, the light of grace and of glory, in
the presence and enjoyment of him their Lord and Saviour. After every victory
let us follow up our advantage against the enemy, that we may overcome and keep
the works of Christ to the end.
── Matthew Henry《Concise Commentary on Revelation》
Revelation 2
Verse 1
[1] Unto
the angel of the church of Ephesus write; These things saith he that holdeth
the seven stars in his right hand, who walketh in the midst of the seven golden
candlesticks;
Write — So
Christ dictated to him every word.
These things saith he who holdeth the seven
stars in his right hand — Such is his mighty power! Such his favour
to them and care over them, that they may indeed shine as stars, both by purity
of doctrine and holiness of life! Who walketh - According to his promise,
"I am with you always, even to the end of the world." In the midst of
the golden candlesticks - Beholding all their works and thoughts, and ready to
"remove the candlestick out of its place," if any, being warned, will
not repent. Perhaps here is likewise an allusion to the office of the priests
in dressing the lamps, which was to keep them always burning before the Lord.
Verse 2
[2] 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:
I know —
Jesus knows all the good and all the evil, which his servants and his enemies
suffer and do. Weighty word, "I know," how dreadful will it one day
sound to the wicked, how sweet to the righteous! The churches and their angels
must have been astonished, to find their several states so exactly described,
even in the absence of the apostle, and could not but acknowledge the all-seeing
eye of Christ and of his Spirit. With regard to us, to every one of us also he
saith, "I know thy works." Happy is he that conceives less good of
himself, than Christ knows concerning him.
And thy labour —
After the general, three particulars are named, and then more largely described
in an inverted order, 1. Thy labour 6. Thou hast borne for my name's sake and
hast not fainted. 2. Thy patience: 5. Thou hast patience: 3. Thou canst not 4.
Thou hast tried those who say they are bear evil men: apostles and are not, and
hast found them liars.
And thy patience —
Notwithstanding which thou canst not bear that incorrigibly wicked men should
remain in the flock of Christ.
And thou hast tried those who say they are
apostles, and are not — For the Lord hath not sent them.
Verse 4
[4]
Nevertheless I have somewhat against thee, because thou hast left thy first
love.
But I have against thee, that thou hast left
thy first love — That love for which all that church was so
eminent when St. Paul wrote his epistle to them. He need not have left this. He
might have retained it entire to the end. And he did retain it in part, or
there could not have remained so much of what was commendable in him. But he
had not kept, as he might have done, the first tender love in its vigour and
warmth. Reader, hast thou?
Verse 5
[5]
Remember therefore from whence thou art fallen, and repent, and do the first
works; or else I will come unto thee quickly, and will remove thy candlestick
out of his place, except thou repent.
It is not possible for any to recover the
first love, but by taking these three steps, 1. Remember: 2. Repent: 3.
Do the first works. Remember from whence thou
art fallen — From what degree of faith, love, holiness,
though perhaps insensibly.
And repent —
Which in the very lowest sense implies a deep and lively conviction of thy
fall. Of the seven angels, two, at Ephesus and at Pergamos, were in a mixed
state; two, at Sardis and at Laodicea, were greatly corrupted: all these are
exhorted to repent; as are the followers of Jezebel at Thyatira: two, at Smyrna
and Philadelphia, were in a flourishing state, and are therefore only exhorted
to steadfastness. There can be no state, either of any pastor, church, or
single person, which has not here suitable instructions. All, whether ministers
or hearers, together with their secret or open enemies, in all places and all
ages, may draw hence necessary self-knowledge, reproof, commendation, warning,
or confirmation. Whether any be as dead as the angel at Sardis, or as much
alive as the angel at Philadelphia, this book is sent to him, and the Lord
Jesus hath something to say to him therein. For the seven churches with their
angels represent the whole Christian church, dispersed throughout the whole
world, as it subsists, not, as some have imagined, in one age after another,
but in every age. This is a point of deep importance, and always necessary to
be remembered: that these seven churches are, as it were, a sample of the whole
church of Christ, as it was then, as it is now, and as it will be in all ages.
Do the first works —
Outwardly and inwardly, or thou canst never regain the first love.
But if not — By
this word is the warning sharpened to those five churches which are called to
repent; for if Ephesus was threatened, how much more shall Sardis and Laodicea
be afraid! And according as they obey the call or not, there is a promise or a
threatening, Revelation 2:5,16,22; Revelation 3:3,20. But even in the threatening
the promise is implied, in case of true repentance.
I come to thee, and will remove thy
candlestick out of its place — I will remove, unless thou repent, the
flock now under thy care to another place, where they shall be better taken
care of. But from the flourishing state of the church of Ephesus after this,
there is reason to believe he did repent.
Verse 6
[6] But this thou hast, that thou hatest the deeds of the Nicolaitans, which I
also hate.
But thou hast this —
Divine grace seeks whatever may help him that is fallen to recover his
standing.
That thou hatest the works of the Nicolaitans — Probably so called from Nicolas, one of the seven deacons, Acts 6:5. Their doctrines and lives were equally
corrupt. They allowed the most abominable lewdness and adulteries, as well as
sacrificing to idols; all which they placed among things indifferent, and
pleaded for as branches of Christian liberty.
Verse 7
[7] He
that hath an ear, let him hear what the Spirit saith unto the churches; To him
that overcometh will I give to eat of the tree of life, which is in the midst
of the paradise of God.
He that hath an ear, let him hear — Every man, whoever can hear at all, ought carefully to hear this.
What the Spirit saith — In these great and precious promises.
To the churches —
And in them to every one that overcometh; that goeth on from faith and by faith
to full victory over the world, and the flesh, and the devil. In these seven
letters twelve promises are contained, which are an extract of all the promises
of God. Some of them are not expressly mentioned again in this book, as
"the hidden manna," the inscription of "the name of the new
Jerusalem," the "sitting upon the throne." Some resemble what is
afterwards mentioned, as "the hidden name," Revelation 19:12; "the ruling the
nations," Revelation 19:15; "the morning star," Revelation 22:16. And some are expressly
mentioned, as "the tree of life," Revelation 22:2; freedom from "the second
death," Revelation 20:6; the name in "the book of
life," Revelation 20:12; 21:27; the remaining "in the temple of
God," Revelation 7:15; the inscription of "the
name of God and of the Lamb," Revelation 14:1; 22:4. In these promises sometimes the enjoyment
of the highest goods, sometimes deliverance from the greatest evils, is
mentioned. And each implies the other, so that where either part is expressed,
the whole is to be understood. That part is expressed which has most
resemblance to the virtues or works of him that was spoken to in the letter
preceding.
To eat of the tree of life — The first thing promised in these letters is the last and highest in the
accomplishment, Revelation 22:2,14,19. The tree of life and the
water of life go together, Revelation 22:1,2; both implying the living with
God eternally.
In the paradise of my God — The word paradise means a garden of pleasure. In the earthly paradise
there was one tree of life: there are no other trees in the paradise of God.
Verse 8
[8] And
unto the angel of the church in Smyrna write; These things saith the first and
the last, which was dead, and is alive;
These things saith the first and the last,
who was dead and is alive — How directly does this description tend to
confirm him against the fear of death! verses 10, 11. Revelation 2:10,11 Even with the comfort
wherewith St. John himself was comforted, Revelation 1:17,18, shall the angel of this
church be comforted.
Verse 9
[9] I
know thy works, and tribulation, and poverty, (but thou art rich) and I know
the blasphemy of them which say they are Jews, and are not, but are the
synagogue of Satan.
I know thy affliction and poverty — A poor prerogative in the eyes of the world! The angel at Philadelphia
likewise had in their sight but "a little strength." And yet these
two were the most honourable of all in the eyes of the Lord.
But thou art rich — In
faith and love, of more value than all the kingdoms of the earth.
Who say they are Jews — God's own people.
And are not —
They are not Jews inwardly, not circumcised in heart.
But a synagogue of Satan — Who, like them, was a liar and a murderer from the beginning.
Verse 10
[10] Fear
none of those things which thou shalt suffer: behold, the devil shall cast some
of you into prison, that ye may be tried; and ye shall have tribulation ten
days: be thou faithful unto death, and I will give thee a crown of life.
The first and last words of this verse are
particularly directed to the minister; whence we may gather, that his suffering
and the affliction of the church were at the same time, and of the same
continuance.
Fear none of those things which thou art
about to suffer — Probably by means of the false Jews.
Behold —
This intimates the nearness of the affliction. Perhaps the ten days began on
the very day that the Revelation was read at Smyrna, or at least very soon
after.
The devil —
Who sets all persecutors to work; and these more particularly.
Is about to cast some of you — Christians at Smyrna; where, in the first ages, the blood of many
martyrs was shed.
Into prison, that ye may be tried — To your unspeakable advantage, 1 Peter 4:12,14.
And ye shall have affliction — Either in your own persons, or by sympathizing with your brethren.
Ten days —
(Literally taken) in the end of Domitian's persecution, which was stopped by
the edict of the emperor Nerva.
Be thou faithful —
Our Lord does not say, "till I come," as in the other letters, but
unto death - Signifying that the angel of this church should quickly after seal
his testimony with his blood; fifty years before the martyrdom of Polycarp, for
whom some have mistaken him.
And I will give thee the crown of life — The peculiar reward of them who are faithful unto death.
Verse 11
[11] He
that hath an ear, let him hear what the Spirit saith unto the churches; He that
overcometh shall not be hurt of the second death.
The second death —
The lake of fire, the portion of the fearful, who do not overcome, Revelation 21:8.
Verse 12
[12] And
to the angel of the church in Pergamos write; These things saith he which hath
the sharp sword with two edges;
The sword —
With which I will cut off the impenitent, verse 16. Revelation 2:16
Verse 13
[13] I
know thy works, and where thou dwellest, even where Satan's seat is: and thou
holdest fast my name, and hast not denied my faith, even in those days wherein
Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.
Where the throne of Satan is — Pergamos was above measure given to idolatry: so Satan had his throne
and full residence there.
Thou holdest fast my name — Openly and resolutely confessing me before men.
Even in the days wherein Antipas — Martyred under Domitian.
Was my faithful witness — Happy is he to whom Jesus, the faithful and true witness, giveth such a
testimony!
Verse 14
[14] But
I have a few things against thee, because thou hast there them that hold the
doctrine of Balaam, who taught Balac to cast a stumblingblock before the
children of Israel, to eat things sacrificed unto idols, and to commit
fornication.
But thou hast there —
Whom thou oughtest to have immediately cast out from the flock.
Them that hold the doctrine of Balaam — Doctrine nearly resembling his.
Who taught Balak —
And the rest of the Moabites.
To cast a stumblingblock before the sons of
Israel — They are generally termed, the children,
but here, the sons, of Israel, in opposition to the daughters of Moab, by whom
Balaam enticed them to fornication and idolatry.
To eat things sacrificed to idols — Which, in so idolatrous a city as Pergamos, was in the highest degree
hurtful to Christianity.
And to commit fornication — Which was constantly joined with the idol-worship of the heathens.
Verse 15
[15] So
hast thou also them that hold the doctrine of the Nicolaitans, which thing I
hate.
In like manner thou also — As well as the angel at Ephesus.
Hast them that hold the doctrine of the
Nicolaitans — And thou sufferest them to remain in the
flock.
Verse 16
[16]
Repent; or else I will come unto thee quickly, and will fight against them with
the sword of my mouth.
If not, I come to thee — who wilt not wholly escape when I punish them.
And will fight with them — Not with the Nicolaitans, who are mentioned only by the by, but the
followers of Balaam.
With the sword of my mouth — With my just and fierce displeasure. Balaam himself was first withstood
by the angel of the Lord with "his sword drawn," Numbers 22:23, and afterwards "slain with
the sword," Numbers 31:8.
Verse 17
[17] He
that hath an ear, let him hear what the Spirit saith unto the churches; To him
that overcometh will I give to eat of the hidden manna, and will give him a
white stone, and in the stone a new name written, which no man knoweth saving
he that receiveth it.
To him that overcometh — And eateth not of those sacrifices.
Will I give of the hidden manna — Described, John vi. The new name answers to this: it is now "hid
with Christ in God." The Jewish manna was kept in the ancient ark of the
covenant. The heavenly ark of the covenant appears under the trumpet of the
seventh angel, Revelation 11:19, where also the hidden manna is
mentioned again. It seems properly to mean, the full, glorious, everlasting
fruition of God.
And I will give him a white stone — The ancients, on many occasions, gave their votes in judgment by small
stones; by black, they condemned; by white ones they acquitted. Sometimes also
they wrote on small smooth stones. Here may be an allusion to both.
And a new name — So
Jacob, after his victory, gained the new name of Israel. Wouldest thou know
what thy new name will be? The way to this is plain,-overcome. Till then all
thy inquiries are vain. Thou wilt then read it on the white stone.
Verse 18
[18] And
unto the angel of the church in Thyatira write; These things saith the Son of
God, who hath his eyes like unto a flame of fire, and his feet are like fine
brass;
And to the angel of the church at Thyatira — Where the faithful were but a little flock.
These things saith the Son of God — See how great he is, who appeared "like a son of man!" Revelation 1:13.
Who hath eyes as a flame of fire — "Searching the reins and the heart," verse 23. Revelation 2:23 And feet like fine brass -
Denoting his immense strength. Job comprises both these, his wisdom to discern
whatever is amiss, and his power to avenge it, in one sentence, Job 42:2, "No thought is hidden from him,
and he can do all things."
Verse 19
[19] I
know thy works, and charity, and service, and faith, and thy patience, and thy
works; and the last to be more than the first.
I know thy love —
How different a character is this from that of the angel of the church at
Ephesus! The latter could not bear the wicked, and hated the works of the
Nicolaitans; but had left his first love and first works. The former retained
his first love, and had more and more works, but did bear the wicked, did not
withstand them with becoming vehemence. Mixed characters both; yet the latter,
not the former, is reproved for his fall, and commanded to repent.
And faith, and thy service, and patience — Love is shown, exercised, and improved by serving God and our neighbour;
so is faith by patience and good works.
Verse 20
[20] Notwithstanding
I have a few things against thee, because thou sufferest that woman Jezebel,
which calleth herself a prophetess, to teach and to seduce my servants to
commit fornication, and to eat things sacrificed unto idols.
But thou sufferest that woman Jezebel — who ought not to teach at all, 1 Timothy 2:12.
To teach and seduce my servants — At Pergamos were many followers of Balaam; at Thyatira, one grand
deceiver. Many of the ancients have delivered, that this was the wife of the
pastor himself. Jezebel of old led the people of God to open idolatry. This
Jezebel, fitly called by her name, from the resemblance between their works,
led them to partake in the idolatry of the heathens. This she seems to have
done by first enticing them to fornication, just as Balaam did: whereas at
Pergamos they were first enticed to idolatry, and afterwards to fornication.
Verse 21
[21] And
I gave her space to repent of her fornication; and she repented not.
And I gave her time to repent — So great is the power of Christ! But she will not repent - So, though
repentance is the gift of God, man may refuse it; God will not compel.
Verse 22
[22]
Behold, I will cast her into a bed, and them that commit adultery with her into
great tribulation, except they repent of their deeds.
I will cast her into a bed-into great
affliction-and them that commit either carnal or spiritual adultery with her,
unless they repent - She had her time before.
Of her works —
Those to which she had enticed their and which she had committed with them. It
is observable, the angel of the church at Thyatira was only blamed for
suffering her. This fault ceased when God took vengeance on her. Therefore he
is not expressly exhorted to repent, though it is implied.
Verse 23
[23] And
I will kill her children with death; and all the churches shall know that I am
he which searcheth the reins and hearts: and I will give unto every one of you
according to your works.
And I will kill her children — Those which she hath borne in adultery, and them whom she hath seduced.
With death —
This expression denotes death by the plague, or by some manifest stroke of
God's hand. Probably the remarkable vengeance taken on her children was the
token of the certainty of all the rest.
And all the churches — To which thou now writest.
Shall know that I search the reins — The desires.
And hearts —
Thoughts.
Verse 24
[24] But
unto you I say, and unto the rest in Thyatira, as many as have not this
doctrine, and which have not known the depths of Satan, as they speak; I will
put upon you none other burden.
But I say to you who do not hold this
doctrine — Of Jezebel.
Who have not known the depths of Satan — O happy ignorance! As they speak - That were continually boasting of the
deep things which they taught. Our Lord owns they were deep, even deep as hell:
for they were the very depths of Satan. Were these the same of which Martin
Luther speaks? It is well if there are not some of his countrymen now in
England who know them too well! I will lay upon you no other burden - Than that
you have already suffered from Jezebel and her adherents.
Verse 25
[25] But
that which ye have already hold fast till I come.
What ye —
Both the angel and the church have.
Verse 26
[26] And
he that overcometh, and keepeth my works unto the end, to him will I give power
over the nations:
By works —
Those which I have commanded.
To him will I give power over the nations — That is, I will give him to share with me in that glorious victory which
the Father hath promised me over all the nations who as yet resist me, Psalms 2:8,9.
Verse 27
[27] And
he shall rule them with a rod of iron; as the vessels of a potter shall they be
broken to shivers: even as I received of my Father.
And he shall rule them — That is, shall share with me when I do this.
With a rod of iron —
With irresistible power, employed on those only who will not otherwise submit;
who will hereby be dashed in pieces - Totally conquered.
Verse 28
[28] And
I will give him the morning star.
I will give him the morning star — Thou, O Jesus, art the morning star! O give thyself to me! Then will I
desire no sun, only thee, who art the sun also. He whom this star enlightens
has always morning and no evening. The duties and promises here answer each
other; the valiant conqueror has power over the stubborn nations. And he that,
after having conquered his enemies, keeps the works of Christ to the end, shall
have the morning star,-an unspeakable brightness and peaceable dominion in him.
── John Wesley《Explanatory Notes on Revelation》
Chapter 2. Letters to Four Churches
Hold the Seven
Stars
Walk among Lampstands
I. To the
Church in Ephesus
II. To the
Church in Smyrna
III. To the
Church in Pergamurn
IV. To the
Church in Thyatira
── Chih-Hsin
Chang《An Outline of
The New Testament》
Chapter Two General Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To examine the first four of seven letters to the churches in Asia 2) To glean what we can about the condition of each church: their strengths and weaknesses, the warnings and promises given 3) To note that the fulfillment of most promises will be described later in the visions to come SUMMARY
In this chapter John is instructed to write to four churches in Asia :