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Revelation 2 — Commentary 4

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Benson Commentary Revelation 2:1 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; Revelation 2:1 . Unto the angel — That is, to the pastor, presiding elder, or bishop, called an angel because he was God’s messenger (as the word angel signifies) to the people, or his minister appointed to serve them. “That there was one pastor,” says Doddridge, “who presided in each of these churches, is indeed evident from the expression here used; but that he was a diocesan bishop, or had several congregations of Christians under his care, can by no means be proved. Nor is there the least hint of it in any of these epistles.” Of the church of Ephesus — Concerning Ephesus, see note on Acts 19:1 , and the preface of the epistle to the Ephesians. The first letter is addressed to the church in this city, as it was the metropolis of the Lydian Asia, and the place of St. John’s principal residence. According to Strabo, it was one of the best and most glorious cities, and the greatest emporium of the Proper Asia. It was called by Pliny one of the eyes of Asia, Smyrna being the other; but now, as eye-witnesses have related, it is venerable for nothing but the ruins of palaces, temples, and amphitheatres. It is called by the Turks Ajasaluk, or the temple of the moon, from the magnificent structure formerly dedicated to Diana. The church of St. Paul is wholly destroyed. The little which remains of that of St. Mark is nodding to ruin. The only church remaining is that dedicated to St. John, which is now converted into a Turkish mosque. The whole town is nothing but a habitation for herdsmen and farmers, living in low and humble cottages of mud, sheltered from the extremities of weather by mighty masses of ruinous walls, the pride and ostentation of former days, and the emblem in these of the frailty of the world, and the transient vanity of human glory. The Rev. H. Lindsay, Chaplain to the Embassy of Constantinople, in a letter to the British and Foreign Bible Society, relative to the present state of the Apocalyptic churches, dated Jan. 10, 1816, says, “The town consists of about fifteen poor cottages. I found there but three Christians, two brothers, who keep a small shop, and a gardener. They are all three Greeks, and their ignorance is lamentable indeed. In that place, which was blessed so long with an apostle’s labours, and those of his zealous assistants, are Christians who have not so much as heard of that apostle, or seem only to recognise the name of Paul as one in their calendar of saints. One of them I found able to read a little, and left with him the New Testament in ancient and modern Greek, which he expressed a strong desire to read, and promised me he would not only study it himself, but lend it to his friends in the neighbouring villages:” so strikingly hath the denunciation been fulfilled, that their candlestick should be removed out of its place. Write — So Christ dictated to him every word. These things saith he that holdeth the seven stars in his right hand — To signify that he is the great support of his ministering servants, and directs their several situations and motions in the churches. Such is 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. Revelation 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: Revelation 2:2-3 . I know — Jesus knows all the good and all the evil which his servants and his enemies suffer and do. Weighty words, 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! The good works, which are the proper and necessary fruits of faith, are here intended. See on 1 Thessalonians 1:3 ; James 2:14-26 . And thy labour — Of love, thy endeavours to promote the glory of God, and the present and everlasting good of mankind; and thy patience — In bearing persecution, opposition, and the various trials to which thou hast been exposed. And how thou hast such zeal for the honour of my gospel, and the establishment of my kingdom, that thou canst not bear them who are evil — Canst not suffer them to go uncensured, but proceedest against all those by the exercise of a proper discipline, whose principles or practices are contrary to the gospel, and are stumbling-blocks in the way of others. And thou hast tried them — By my word; (see on 1 John 4:1 ;) who say they are apostles, and are not — Who make false pretensions to a divine mission, and inspiration, and have endeavoured to impose their errors on others, on the pretence of apostolical authority; and hast found them liars — Or deceivers, and accordingly hast rejected their pretensions with a becoming disdain. And hast borne — Endured the contradiction of false apostles, and much opposition from men and devils, and still art not wearied out, but hast patience, and perseverest, and for my name’s sake — That is, out of love to me, and with a view to my glory; hast laboured — In opposing error and sin, and promoting the progress of truth and grace; and hast not fainted — Hitherto, under any difficulties or dangers, trials or troubles, which thou hast had to encounter. Revelation 2:3 And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted. Revelation 2:4 Nevertheless I have somewhat against thee, because thou hast left thy first love. Revelation 2:4 . Nevertheless, I have somewhat to allege against thee — Exemplary as thou art in many respects; or, as somewhat is not in the original, the verse may be properly read, I have against thee that thou hast left thy first love — Namely, the zeal and fervour of it, which thou didst manifest to me and my cause; that love for which the church at Ephesus was so eminent when St. Paul wrote his epistle to them. Neither they nor their pastors need to have left this; they might have retained it entire to the end. And they did retain it in part, otherwise there could not have remained so much of what is commendable in them. But they had not kept, as they might have done, the first tender, affectionate love in its vigour and warmth. Reader, has the love of God, of Christ, and of his people, been shed abroad in thy heart? And hast thou retained it in all its fervour and efficacy? If not, the following exhortation is addressed to thee. “It is very plain,” says Doddridge, “that these epistles, though inscribed to the angels or pastors of the churches, are directed to the churches themselves, as represented by them. Just as the Jewish Church was represented by Joshua their high-priest, Zechariah 3:1 . But it is not improbable that where some of the churches are blamed, there might be in their ministers some faults correspondent to those charged on the society; and particularly that the zeal of this minister of Ephesus might be declining. There is, I think, no reason to be anxious with regard to Timothy’s character on this account; for it can never be proved that he was a stated pastor of the church of Ephesus, though such confident things have been said concerning it on very slender foundations.” Revelation 2:5 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. Revelation 2:5 . Remember therefore, &c. — It is not possible for any church, or individual Christian, whether public teacher or private member, that has lost the first love, to recover it, but by taking the three steps here spoken of. 1st, Remember; 2d, Repent; 3d, Do the first works. Remember from whence thou art fallen — From what degree of faith, love, holiness, though perhaps insensibly; and repent — Have a deep and lively conviction of thy fall, be humbled and truly sorry for it before God, earnestly desiring to be pardoned and renewed, and bringing forth fruits worthy of repentance in all respects; do the first works — Outwardly and inwardly, otherwise thou canst never regain the first love; or else thou must expect that I will come unto thee quickly — In some awful dispensations of providence. By this word is the warning sharpened to those five churches which are called to repent, this admonition belonging equally to them; (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 ; Revelation 2:16 ; Revelation 2:22 ; Revelation 3:3 ; Revelation 3:20 . But even in the threatening the promise is implied in the case of true repentance. And will remove thy candlestick out of its place — This threatening, considered as addressed to the angel or pastor of the church, meant, Unless thou repent, I will remove the flock now under thy care to another place, and put it under the care of another pastor, where it shall be better taken care of. Considered as addressed to the church, it implies that it should no longer continue to be a church, if the members of it did not endeavour to recover their lost ground, and to shine at least with their former lustre; but that the hedge of discipline should be broken down, and the light of the gospel removed from them. From the flourishing state of the church, however, at Ephesus, for a time after this, there is reason to believe that both the pastor and his flock did repent, although, not long after, they declined again, and fell lower than ever; and this church, with the other churches addressed in these letters, was ruined and overthrown by heresies and divisions from within, and by the arms of the Saracens from without. So that Mohammedanism prevails and prospers in all those countries which were once the glory of Christendom, their churches being turned into mosques, and their worship into superstitions; even Ephesus, which was once so magnificent and glorious a city, being become, as is observed on Revelation 2:1 , a mean, sordid village, with scarcely a single family of Christians dwelling in it. Revelation 2:6 But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate. Revelation 2:6 . But — Or nevertheless; this thou hast — This honour and praise remaining; divine grace seeks whatever may help him that is fallen to recover his standing; that thou hatest the deeds of the Nicolaitanes — A sect so called, it is thought, from Nicolas, one of the seven deacons mentioned Acts 6:5 ; according to ancient writers, their doctrine and their lives were equally corrupt. They allowed the practice of 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. Revelation 2:7 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. Revelation 2:7 . 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 awful threatenings, and in these encouraging and precious promises; to the churches — And in them to all in a similar state, in every age and nation. To him that overcometh — His spiritual enemies, visible and invisible, that resists the devil, overcomes the world, crucifies the flesh, and conquers every besetting sin, and the fear of death; that goes on from faith to faith, and by faith to full victory over all opposing power; will I give to eat of the tree of life — This first thing promised in these letters is the last and highest in the accomplishment, Revelation 22:2 ; Revelation 22:14 ; Revelation 22:19 ; which is in the midst of the paradise of God — Namely, the paradise above, and the fruit of which tree gives immortality; so that he who resides within its reach, is possessed of such felicities and delights as are far superior to those which Adam enjoyed in an earthly paradise, though in a state of uncorrupted and perfect innocence. The tree of life and water of life go together, Revelation 22:1-2 , both implying the living with God eternally. In these seven letters twelve promises are contained, which are an extract of all the promises of God. Some of them are 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 afterward 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 ; Revelation 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 ; Revelation 22:4 . In these promises, sometimes the enjoyment of the highest good, sometimes deliverance from the greatest evils, is intended. 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. Revelation 2:8 And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; Revelation 2:8-9 . And unto the angel of the church in Smyrna — “Smyrna was the nearest city to Ephesus, and for that reason probably was addressed in the second place. It is situated on lower ground than the ancient city, and lieth about forty-five miles northward of Ephesus. It is called Esmir by the Turks, and is celebrated, not so much for the splendour and pomp of the buildings, (for they are rather mean and ruinous,) as for the number, and wealth, and commerce of the inhabitants. The Turks have here fifteen mosques, and the Jews several synagogues. Among these enemies of the Christian name the Christian religion also flourishes in some degree. Smyrna still retains the dignity of metropolis, although there are only two churches of the Greeks. But besides them, here is a great number of Christians of all nations, sects, and languages. The Latin church hath a monastery of Franciscans. The Armenians have one church. But the English, who are the most considerable number, next to the Greeks and Armenians, have only a chapel in the consul’s house, which is a shame, says Wheler, considering the great wealth they heap up here, beyond all the rest; yet they commonly excel them in their pastor. Frequent plagues and earthquakes are the great calamities of the place; but the Christians are here more considerable, and in a far better condition, than in any other of the seven churches; as if the promise was still in some measure made good to Smyrna, Fear none of those things which thou shalt suffer, be thou faithful unto death, and I will give thee a crown of life.” — Newton. “From the conversation,” says Mr. Lindsay, “which I had with the Greek bishop and his clergy, as well as various well-informed individuals, I am led to suppose, that if the population of Smyrna be estimated at one hundred and forty thousand inhabitants, there are from fifteen to twenty thousand Greeks, six thousand Armenians, five thousand Catholics, one hundred and forty Protestants, and eleven thousand Jews.” These things saith the First and the Last — Even that glorious and Divine Person, who, having assumed the human nature into union with his Deity, is able to say he was dead and is alive; and who therefore demands, by all considerations of reverence, gratitude, and love, thy most attentive and obedient regards. How directly does this description of the person of Christ tend to confirm the pastor of this church, and all the members of it, against the fear of death! See Revelation 2:10-11 . Even with the comfort wherewith St. John himself was comforted, ( Revelation 1:17-18 ,) would the angel of this church, and the people under his care, be comforted. I know thy works — To have been, in many respects, extraordinary; and thy tribulation and poverty — A poor prerogative in the eyes of the world! The angel at Philadelphia likewise and his flock had in their own 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. And the blasphemy of them 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, is a liar and murderer from the beginning, and whose temper they breathe in their opposition to my gospel and to my people, being engaged in promoting error, superstition, and wickedness, the very things wherein the kingdom of Satan consists. Revelation 2:9 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. Revelation 2:10 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. Revelation 2:10-11 . Fear none of those things which thou shalt suffer — Probably by means of the false Jews. Behold — This intimates the nearness of the affliction; the devil — Who sets all persecutors to work, and those more particularly who persecute the followers of Christ, to imprisonment, torture, and death; shall 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 — Which God will permit, for the trial of your faith and patience, to your unspeakable advantage, 1 Peter 4:12 ; 1 Peter 4:14 . And ye shall have tribulation — Either in your own persons, or by sympathizing with your brethren; ten days — That is, a considerable time: for, as Lowman observes, It is not to be understood literally, which would have been a short time of affliction indeed, and hardly agreeable to such a description of that tribulation as this prophecy seems to have been intended to prepare the church for. Bishop Newton supposes that these ten days mean ten years, according to the usual style of prophecy; and that the persecution of Dioclesian is referred to, which lasted that time, and was the greatest persecution that the primitive church ever endured, most grievously afflicting all the Asian, and indeed all the eastern churches. This persecution, he thinks, and none of the other general persecutions, answers the character here given, none of the others lasting so long as ten years. Be thou faithful — Our Lord does not say, till I come, as in the other letters, but unto death — Signifying that the angel of the church should quickly after seal his testimony with his blood, fifty years before the martyrdom of St. Polycarp, for whom some have mistaken him. And I will give thee a crown of life — The peculiar reward of them who are faithful unto death. He that overcometh — That is victorious unto the end; shall not be hurt of the second death — Though he may encounter the first death in this world for my sake, he shall not be injured by the second, namely, the lake of fire, the portion of the fearful, who do not overcome, Revelation 21:8 ; but he shall rest in everlasting security and peace, while those who desert the cause of Christ, and renounce their duty, for the preservation of this transitory life, shall be consigned to that state of misery where they shall seek death, but it shall for ever flee from them. Revelation 2:11 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. Revelation 2:12 And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; Revelation 2:12-13 . And to the angel of the church in Pergamos write — “Pergamos, formerly the metropolis of the Hellespontic Mysia, and the seat of the Attalic kings, is by the Turks, with some little variation, still called Bergamo, and hath its situation about sixty-four miles to the north of Smyrna. Here are some good buildings, but more ruins. All the city, almost, is occupied by the Turks, very few families of Christians being left, whose state is very sad and deplorable. Here is only one church remaining, dedicated to St. Theodorus; and that the name of Christ is not wholly lost and forgotten in Pergamos, is owing to the care of the metropolitan of Smyrna, who continually sends hither a priest to perform the sacred offices. The cathedral church of St. John is buried in its own ruins; their angel or bishop removed; and its fair pillars adorn the graves and rotten carcasses of its destroyers, the Turks, who are esteemed about two or three thousand in number. Its other fine church, called Santa Sophia, is turned into a mosque, and daily profaned with the blasphemies of the false prophet. There are not in the whole town above a dozen or fifteen families of miserable Christians, who till the ground to gain their bread, and live in the most abject and sordid servitude.” There is the less reason to wonder at the wretched condition of this church, when we consider what Christ here testifies concerning the corruptions which now prevailed in it, and the threatening denounced against it, if they did not repent, and purge out the destructive leaven. These things saith he which hath the sharp sword — Coming out of his mouth, with two edges — To wound and pierce the unbelieving and disobedient, and bring them to the footstool of divine mercy for pardon and salvation; and to cut off the impenitent, and especially the persecuting enemies of his church; even that Word, which is quick and powerful, and sharper than any two-edged sword: I know thy works — I observe them exactly; so as to reward or punish as the case requires: the ministers are commended for what is good, or blamed for what is amiss in their respective churches, because the state thereof depends much upon them, and they will be made accountable, in some measure, for it. And where thou dwellest — What thy situation is, and the circumstances in which thou art placed; even where Satan’s seat is — Fixed in the midst of idolatry, superstition, and persecution, by the union of which the kingdom of darkness is supported. Pergamos was above measure given to idolatry. And thou holdest fast my name — Openly and resolutely confessing me before men; and hast not denied my faith — Any great truth of my gospel; even in those days wherein Antipas — Put to death under Domitian; was my faithful martyr — Laying down his life in attestation of the truth. Happy is he to whom Jesus, the faithful and true Witness, giveth such a testimony! Slain among you, where Satan dwelleth — Seems to take up his residence, as may be inferred from the enormities which are continually practised there. Revelation 2:13 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. Revelation 2:14 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. Revelation 2:14-15 . But I have a few things against thee — Things that deserve reproof, and require reformation; because thou hast there — Those whom thou oughtest to have immediately cast out from the flock, that hold the doctrine of Balaam — Doctrine nearly resembling his: who taught Balak — And the rest of the Moabites; to cast a stumbling-block before the children — Rather, the sons, as ??? ???? signifies; of Israel — So named in opposition to the daughters of Moab, by whom Balaam enticed them to the commission of gross sin; 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 heathen. So hast thou also — As well as the angel at Ephesus; them that hold the doctrine, &c. — Who go so far as to justify their bad conduct by receiving the principles of the Nicolaitanes; which thing I hate — Condemn and detest as most inconsistent with the purity of the Christian faith and religion: and these thou sufferest to remain in the flock. “It seems not improbable,” Doddridge thinks, “that the doctrine of Balaam and that of the Nicolaitanes might be the same; or the latter might be more strenuous in justifying and propagating their doctrine, and acting upon it; and that this doctrine might be like that of some modern seducers, namely, that it is lawful to dissemble the Christian faith, and to conform to the established superstition, to prevent persecution: a fatal error, which tends most effectually to overthrow Christianity, the existence of which, in these later ages, is owing to the contrary doctrine and practice.” Revelation 2:15 So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. Revelation 2:16 Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth. Revelation 2:16-17 . Repent, therefore, of these irregularities; or else I will come unto thee quickly — In the way of chastisement; and will fight against them — Those corrupt members; with the sword of my mouth — With my word, pronouncing terrible calamities against them, and executing what I have threatened. The word of God is the great engine wherewith Christ fights against, wounds, and overcomes all antichristian powers. He that hath an ear — That is disposed to receive useful instruction; let him hear what the Spirit saith unto the churches — Let him carefully regard the arguments and warnings given by the Spirit of prophecy. To him that overcometh, and eateth not of these sacrifices, will I give to eat of the hidden manna — He shall be made a partaker of those sacred pleasures which God’s sanctuary above affords, and of which the manna that fell in the wilderness, and was laid up in a golden vessel before the Lord, was only an imperfect type; even the full, glorious, everlasting fruition of God, and those comforts which flow from him. And will give him a while 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 customs; and the thing principally intended by the white stone is complete victory, and full public absolution. And in the stone a new name written — Eminent honour following thereon. So Jacob, after his victory, gained the 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. But then thou wilt read it on the white stone. Revelation 2:17 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 . Revelation 2:18 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; Revelation 2:18 . And unto the angel of the church in Thyatira write — “Next to Pergamos is Thyatira situated, at the distance of about forty-eight miles to the south-east. At present the city is called by the Turks Akhisar, or The White Castle, from the great quantities of white marble there abounding. Only one ancient edifice is left standing: the rest, even the churches, are so destroyed, that no vestiges of them are to be found. The principal inhabitants are Turks, who have here eight mosques. So terribly have the divine judgments, denounced in this letter, been poured upon this church!” “Akhizar, the ancient Thyatira,” observes the Rev. H. Lindsay, “is said to contain about thirty thousand inhabitants; of whom three thousand are Christians, all Greeks, except about two hundred Armenians. There is, however, but one Greek church and one Armenian. The superior of the Greek church, to whom I presented the Romaic Testament, esteemed it so great a treasure that he earnestly pressed me, if possible, to spare another, that one might be secured to the church, and be free from accidents, while the other went round among the people for their private reading. I have, therefore, since my return hither, sent him four copies.” Write; 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 bright and penetrating, like unto a flame of fire — Searching the reins and the heart, Revelation 2:23 ; and his feet like fine brass — Denoting his immense strength. Job comprises both these particulars, namely, his wisdom to discern whatever is amiss, and his power to avenge it, in one sentence, ( Job 42:2 ,) saying, No thought is hidden from him, and he can do all things. Or the latter emblem, his feet being like fine brass, may signify that all his ways are gloriously just and holy. Revelation 2:19 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. Revelation 2:19 . I know thy works — Of piety and mercy; and charity — Or love, rather. 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 Nicolaitanes; but he had left his first love and first works. The former retained his first love, and had more and more works, but bore with 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 service, and faith, and thy patience, and thy works — Love is shown, exercised, and improved, by serving God and our neighbour: so is faith by patience and good works. And the last to be more than the first — Greater and better. Very far art thou from that declining state of religion of which I have had reason elsewhere to complain. Revelation 2:20 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. Revelation 2:20-21 . Notwithstanding, I have a few things, &c. — Yet, observe, there are some things in thy conduct I take notice of, which deserve blame, and call for reformation, namely, thou sufferest that woman Jezebel — Thou givest too much countenance to some evil persons, who, like that wicked woman Jezebel, of old, who defiled Israel with her idolatrous and lewd practices, set themselves to teach, and, on wicked pretences of prophecy and revelation, to seduce my servants to commit fornication, and to eat things sacrificed to idols — Both which are contrary to the truth and purity of the doctrine and worship of my gospel. When the description of the imitators or followers of Jezebel in this verse is compared with what was before said of the Nicolaitanes, Revelation 2:14-15 , “the resemblance,” says Doddridge, “appears so great, that I am induced to believe it is the same heresy which is represented under

Expositors

Expositor's Bible Commentary Revelation 2:1 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; CHAPTER II THE CHURCH ON THE FIELD OF HISTORY. Revelation 2:1-29 ; Revelation 3:1-22 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: I know thy works, and thy toil and patience, and that thou canst not bear evil men, and didst try them which call themselves apostles, and they are not, and didst find them false; and thou hast patience and didst bear for My name’s sake, and hast not grown weary. But I have this against thee, that thou didst leave thy first love. Remember therefore from 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. But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate. 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. And to the angel of the church in Smyrna write; These things saith the first and the last, which became dead, and lived again: I know thy tribulation, and thy poverty (but thou art rich), and the blasphemy of them which say they are Jews, and they are not, but are a synagogue of Satan. Fear not the things which thou art about to suffer: behold, the devil is about to cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days. Be thou faithful unto death, and I will give thee the crown of life. 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. And to the angel of the church in Pergamum write; These things saith He that hath the sharp two-edged sword: I know where thou dwellest, even where Satan’s throne is: and thou boldest 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. But I have a few things against thee, because thou hast there some that hold the teaching of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed to idols and to commit fornication. So hast thou also some that hold the teaching of the Nicolaitans in like manner. Repent therefore; or else I come to thee quickly, and I will make war against them with the sword of My mouth. 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. 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: I know thy works, and thy love and faith and ministry and patience, and that thy last works are more than the first. But I have this against thee, that thou sufferest thy wife Jezebel, which calleth herself a prophetess; and she teacheth and seduceth My servants to commit fornication, and to eat things sacrificed to idols. And I gave her time that she should repent; and she willeth not to repent of her fornication. Behold, I do cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of her works. 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 each one of you according to your works. But to you I say, to the rest that are in Thyatira, as many as have not this teaching, which know not the deep things of Satan, as they say; I cast upon you none other burden. Howbeit that which ye have, hold fast till I come. And he that overcometh, and he that keepeth My works unto the end, to him will I give authority over the nations: and as a shepherd he shall tend them with a scepter of iron, as the vessels of the potter are they broken to shivers; as I also have received of My Father: and I will give him the morning star. He that hath an ear, let him hear what the Spirit saith to the churches. And to the angel of the church in Sardis write; These things saith He that hath the seven Spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest, and thou art dead. Be thou watchful, and stablish the things that remain, which were ready to die: for I have found no works of thine fulfilled before My God. Remember therefore how thou hast received and didst hear; and keep it, and repent. If therefore thou shalt not watch, I will come as a thief, and thou shalt not know what hour I will come upon thee. But thou hast a few names in Sardis which did not defile their garments: and they shall walk with Me in white; for they are worthy. He that overcometh shall thus be arrayed in white garments; and I will in no wise blot his name out of the book of life, and I will confess his name before My Father, and before His angels. He that hath an ear, let him hear what the Spirit saith to the churches. And to the angel of the church in Philadelphia write; These things saith He that is holy, He that is true, He that hath the key of David, He that openeth, and none shall shut, and that shutteth, and none openeth: I know thy works (behold, I have set before thee a door opened, which none can shut), that thou hast a little power, and didst keep My word, and didst not deny My name. Behold, I give of the synagogue of Satan, of them which say they are Jews, and they are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou didst keep the word of My patience, I also will keep thee from the hour of trial, that hour which is to come upon the whole inhabited earth, to try them that dwell upon the earth. I come quickly: hold fast that which thou hast, that no one take thy crown. He that overcometh, I will make him a pillar in the temple of My God, and he shall come no more forth: and I will write upon him the name of My God, and the name of the city of My God, the new Jerusalem, which cometh down out of heaven from My God, and Mine own new name. He that hath an ear, let him hear what the Spirit saith to the churches. And to the angel of the church in Laodicea write; These things saith the Amen, the faithful and true Witness, the Beginning of the creation of God: I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So because thou art lukewarm, and neither hot nor cold, I will spew thee out of My mouth. Because thou sayest, I am rich, and have gotten riches, and have need of nothing; and knowest not that thou art the wretched one, and miserable and poor and blind and naked: I counsel thee to buy of Me gold refined by fire, that thou mayest become rich; and white garments, that thou mayest clothe thyself, and that the shame of thy nakedness be not made manifest, and eyesalve to anoint thine eyes, that thou mayest see. As many as I love, I reprove and chasten: be zealous therefore, and repent. Behold, I stand at the door and knock: if any man hear My voice and open the door, I will come in to him, and will sup with him, and he with Me. He that overcometh, I will give to him to sit down with Me in My throne, as I also overcame, and sat down with My Father in His throne. He that hath an ear, let him hear what the Spirit saith to the churches ( Revelation 2:1-29 , Revelation 3:1-22 ). THE fortunes of the Church are to be traced in the Revelation of St. John; and the first thing necessary therefore is that we shall learn what the Church is. To accomplish this is the leading aim of the second and third chapters of the book. An object precisely similar appears to determine the arrangement of the fourth Gospel. The Introduction or Prologue of that Gospel is found in Revelation 1:1-18 ; and there can be no doubt that we meet there, in brief and compendious form, the ideas afterwards illustrated and enforced by its selection of incidents from the life of Jesus. After the Prologue follows a section, extending from Revelation 1:19-20 to Revelation 2:1-11 , in which it is obvious that that struggle of Jesus with the world, together with His victory over it, which it is the chief purpose of the Evangelist to relate, has not yet begun. The question thus arises, What is the aim of that section? and the answer is, that it is to set forth the Redeemer with whom the Gospel is to be occupied as He enters upon the field of history. Thus also here. The first chapter of Revelation is the Introduction or Prologue of the book, containing the ideas to be afterwards illustrated in the history of the Church. The struggle of the Church with the world does not yet begin, nor will it begin until we come to Rev. 6. In the meantime we are to see in chaps. 2 and 3 that Body of Christ the struggle and victory of which are to engage our thoughts. These chapters consist of seven epistles addressed to the churches of the seven cities of Asia named in Revelation 1:11 , and now written to in the same order, beginning with Ephesus and ending with Laodicea. Each epistle contains much that is peculiar to it, but we shall fail to understand the picture presented by the two chapters as a whole if we look only at the individual parts. General considerations, therefore, regarding the seven epistles first demand our notice. Each epistle, it will be observed, is addressed to the "angel" of the church named. The object of this commentary, as explained in the prefatory note, renders an examination of the meaning of the word "angel" here used a point of subordinate importance. A few remarks, however, can hardly be avoided. The favorite interpretations of the term are two: that the "angels of the churches" are either the guardian angels to whom they were severally committed, or their bishops or chief pastors. Both interpretations may be unhesitatingly rejected. For as to the first, there is a total absence of proof that it was either a Jewish or an early Christian idea that each Christian community had its guardian angel; and as to the second, if there was, as there seems to have been, in the synagogues of the Jews, an official known as the "angel" or "messenger," he occupied an altogether inferior position, and possessed none of the authoritative control here ascribed to the several "angels" mentioned. Besides this, both interpretations are set aside by the single consideration that, keeping in view what has been said of the number seven in its relation to the number one, the seven angels, like the seven churches, must be capable of being regarded as a unity. But this cannot be the case with seven guardian angels, for such a universal guardianship can be predicated of the Lord Jesus Christ, the great Head of the Church, alone. Nor can seven bishops or chief pastors be reasonably resolved into one universal bishop or the moderator of one universal presbytery. The true idea seems to be that the "angels" of the churches are a symbolical representation in which the active , as distinguished from the passive, life of the Church finds expression. To St. John every person, everything, has its angel God proclaims and executes His will by angels.1 He addresses even the Son by an angel.2 The Son acts and reveals His truth by an angel.3 The waters have an angel.4 Fire has an angel.5 The winds have an angel.6 The abyss has an angel.7 On all these occasions the "angel" is interposed when the persons or things spoken of are represented as coming out of themselves and as taking their part in intercourse or in action. In like manner the "angels of the churches" are the churches themselves, with this mark of distinction only, that, when they are thus spoken of, they are viewed not merely as in possession of inward vigor, but as exercising it towards things without. (1 Revelation 7:2 ; Revelation 8:2 ; Revelation 14:6 ; Revelation 14:8-9 ; Revelation 15:1 ; Revelation 15:6 ; 2 Revelation 14:15 ; 3 Revelation 1:1 ; Revelation 20:1 ; Revelation 22:6 ; 4 Revelation 16:5 ; 5 Revelation 14:18 ; 6 Revelation 7:1 ; 7 Revelation 9:11 ) The interpretation now given is confirmed by the fact that the "angels," as appears from the words of Revelation 1:20 , "The seven stars are the angels of the seven churches," are not different from the "stars," for it is the province of the star, instead of hiding itself in some secret chamber, to shine, and from its place in the firmament to shed light upon the earth. The uniformity of treatment, too, which must be claimed for the number seven when used both with the churches and the stars, is thus rendered possible; for if the former may represent the universal Church in what she is, the latter will represent the same Church in what she does . Thus, then, in the seven "golden candlesticks" and in the seven "stars" or "angels" we have a double picture of the Church; and each of the two figures employed points to a different aspect of her being. It is possible also that the double designation may have been chosen in conformity with a rule, often observed in the Apocalypse, which leads the writer to speak of the same thing, first under an emblem taken from Judaism, and then under one from the wider sphere of the great Gentile Church. The "golden candlestick" burning in the secret of God’s Tabernacle gives the former, the "star" shining in the firmament the latter. Such then being the case, the seven epistles being addressed to the seven churches, and not to any individual in each, the following particulars with regard to them ought to be kept in view: - 1. They are intended to set before us a picture of the universal Church. At first sight indeed it may seem as if they were only to be looked at individually and separately. The different churches are addressed by name. In what is said of each there is nothing out of keeping with what we may easily suppose to have been its condition at the time. There is as much reason to believe that each epistle contains an actual historical picture as there is to believe this in the case of the epistles of St. Paul to Rome, or Corinth, or Ephesus, or Philippi. Any other supposition would convey a false idea of the principles upon which the Apocalypse is framed, would destroy the reality of the Apostle’s writing, and would compel us to think that his words must have been unintelligible to those for whom, whatever their further application, they were primarily designed. The question, however, is not thus exhausted; for it is perfectly possible that both certain churches and certain particulars in their state may have been selected rather than others, because they afforded the best typical representation of the universal Church. Several reasons may satisfy us that this was actually done. (1) We have good ground for believing that, besides these seven churches of Asia, there were other churches in existence in the same district at the time when the Apostle wrote. One of the early fathers speaks of churches at Magnesia and Tralles It is also possible that there were churches at Colossae and Hierapolis, although these cities had suffered from an earthquake shortly after the days of St. Paul. Yet St. John addressed himself not to seven, but to "the seven churches which are in Asia," as if there were no more churches in the province.* More, however, there certainly were; and he cannot therefore have intended to address them all. He makes a selection, without saying that he does so; and it is a natural supposition that his selection is designed to represent the universal Church. (* Revelation 1:4 ) (2) Importance must be attached to the number seven. Every reader of the book of Revelation is familiar with the singular part played by that number in its structure, and with the fact that (unless Revelation 17:9 be an exception) it never means that numeral alone. It is the number of unity in diversity, of unity in that manifoldness of operation which alone entitles it to the name of unity. Such expressions, therefore, as the "seven Spirits of God" or the "seven eyes of the Lamb," are evidently symbolical. The same idea must be carried through all the notices of the number, unless there be something in the context clearly leading to a different conclusion. Nothing of that kind exists here. Were these two chapters indeed out of harmony with the rest of the book, or had they little or no relation to it, it might be urged that they were simply historical, and that no deeper meaning was to be sought in them than that lying on the surface. We have already seen, however, that their connection with the other chapters is of the closest kind; and we cannot therefore avoid bringing them under the scope of the same principles of interpretation as are elsewhere applicable. Their number seven must thus be regarded as typical of unity, and the seven churches as representative of the one universal Church. (3) The nature of the call to the hearers of each epistle to give heed to the words addressed to them leads to the same conclusion. Had each epistle been designed only for those to whom it was immediately sent, that call would probably have been addressed to them alone. Instead of this it is couched in the most general form: He that hath an ear, let him hear what the Spirit saith to the churches. (4) The character in which the Saviour speaks to each of the seven churches is always taken from the vision of the Son of man beheld by St. John in the first chapter of his book. It is true that in the case of one or two of the particulars mentioned this is not at once apparent; but in that of by far the larger number it is so clear that we are entitled to infer the existence of some secret link of connection in the mind of the sacred writer even when it may not be distinctly perceptible to us. The descriptions, too, of the epistles are no doubt fuller and more elaborate than those of the vision; but this circumstance is easily accounted for when we remember that the seven different delineations of our Lord contained in the second and third chapters are in the first chapter combined in one. Keeping these considerations in view, the main point is incontestable that the germ of the epistolary description is to be found in every case in the preliminary vision. Thus to the first church - that of Ephesus - Jesus introduces Himself as He that holdeth the seven stars in His right hand, He that walketh in the midst of the seven golden candlesticks. 1; and the description is evidently that of Revelation 1:12-13 ; Revelation 1:16 , where the Seer beheld "seven golden candlesticks; and in the midst of the candlesticks one like unto a Son of man; and He had in His right hand seven stars." To the second - the church of Smyrna - Jesus introduces Himself with the words, These things saith the first and the last, which became dead, and lived again 2; and the description is taken from Revelation 1:17-18 : "I am the first and the last, and the Living One; and I became dead, and behold, I am alive for evermore." To the third - the church of Pergamum - the introduction is, These things saith He that hath a sharp two-edged sword 3; and the original of the description is found in Revelation 1:16 : and out of His mouth proceeded a sharp two-edged sword. To the fourth - the church of Thyatira - the Saviour begins, These things saith the Son of God, who hath His eyes like a flame of fire, and His feet are like unto burnished brass 4; and we see the source whence the words are drawn when we read in Revelation 1:14-15 , "And His eyes were as a flame of fire; and His feet like unto burnished brass, as if it had been refined in a furnace." Of the latter part of the salutation to the fifth church - that of Sardis - which runs, These things saith He that hath the seven Spirits of God, and the seven stars ,5 it is unnecessary to speak; but the first part is more difficult to trace. Comparing Revelation 5:6 and Revelation 4:5 , we learn that the seven Spirits of God are the possession of the Redeemer, and that they are symbolized by seven lamps burning before the throne of God. Turning now to chap. 1, we find the Seer speaking in ver. 4 { Revelation 1:4 } of "the seven Spirits which are before the throne," those very spirits which in Revelation 5:6 he tells us that the Redeemer "hath." This latter thought therefore he is accustomed to associate with them; and though in Revelation 1:4 he does not expressly say that the seven Spirits there referred to are the possession of Jesus, this view of them is obviously a part of his general conception of the matter. In Revelation 1:4 , therefore, the source of the words addressed to Sardis is to be found. To the sixth church - that of Philadelphia - it is said, These things saith He that is holy, He that is true. He that hath the key of David, He that openeth, and none shall shut, and that shutteth, and none openeth 6; and we can have no difficulty in recognizing the germ of the extended description in Revelation 1:14 ; Revelation 1:18 , where we are told that Jesus Christ, in token of His holiness, hath "His head and His hair white as white wool, white as snow," and that He hath "the keys of death and of Hades." Lastly we have the introductory address to the seventh church - that of Laodicea - These things saith the Amen, thtjaithful and true Witness, the beginning of the creation of God 7; and the origin of it is to be seen in Revelation 1:5 , where we are told of "Jesus Christ, who is the faithful Witness, and the first-born of the dead, and the Ruler of the kings of the earth." Each salutation of the seven epistles is thus part of the description of the Son of man in the first chapter of the book; and it is a legitimate inference that the contents of the epistles are, like the salutations, only portions of one whole. (1 Revelation 2:1 2 Revelation 2:8 ; 3 Revelation 2:12 ; 4 Revelation 2:18 ; 5 Revelation 3:1 ; 6 Revelation 3:7 ; 7 Revelation 3:14 ) (5) Many expressions are to be met with in the seven epistles which find their explanation only in those later chapters of the book where a reference to the Church universal cannot be denied. The tree of life of the first epistle meets us again, more fully spoken of, in the description of the new Jerusalem.1 The second death mentioned in the second epistle is not explained till judgment upon the Church’s enemies is complete.2 The writing upon believers of the new name , promised in the third epistle, is almost unintelligible until we behold the hundred and forty-four thousand upon Mount Zion.3 The authority over the nations, and more especially the gift of the morning star , referred to in the fourth epistle, cannot be comprehended until we are introduced to the vision of the thousand years and the last utterances of the glorified Redeemer.4 The white garments of the fifth epistle can hardly be rightly understood until we see the white-robed company standing before the throne and before the Lamb. 5 The mention in the sixth epistle of the city of My God, the new Jerusalem, which cometh down out of heaven from My God , remains a mystery until we actually witness her descent.6 And, finally, the sitting in Christ’s throne of the seventh epistle is only elucidated by the reign of the thousand years with Him.7 (1 Revelation 2:7 ; Revelation 22:2 ; Revelation 22:14 ; 2 Revelation 2:11 ; Revelation 20:14 ; 3 Revelation 2:17 ; Revelation 14:1 ; 4 Revelation 2:26 ; Revelation 2:28 ; Revelation 20:4-5 ; Revelation 22:16 ; 5 Revelation 3:5 ; Revelation 7:9 ; Revelation 7:14 ; 6 Revelation 3:12 ; Revelation 21:2 ; Revelation 21:10 ; 7 Revelation 3:21 ; Revelation 20:4 . Comp. Trench, The Seven Epistles , p. 37) (6) It is worthy of notice that the descriptions of our Lord given in the first and last epistles have a wider application than to the churches of Ephesus and Laodicea, to which they are immediately addressed, thus making it evident that, while each of these epistles has its own place in the series, it is at the same time treated as the first or last member of a group which is to be regarded as a whole. To the church of Ephesus the Saviour describes Himself as He that holdeth the seven stars in His right hand, He that walketh in the midst of the seven golden candlesticks 1; and the description has no more reference to Ephesus than to any other of the churches named. In like manner to the church of Laodicea He describes Himself as the Amen, the Witness faithful and true, the Beginning of the creation of God .2 The first of these appellations is no doubt derived from Isaiah 65:16 , where we have twice repeated in the same verse the formula "God Amen;" and the meaning of the name as applied to Jesus is, not that all the Divine promises shall be accomplished by Him, but that He is Himself the fulfillment of every promise made by the Almighty to His people. The second appellation reminds us of John 18:37 , where Jesus replies to Pilate’s question in the words, "To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth." His whole mission is summed up by Him in the idea of "witnessing." He is the perfect, the true, the real Witness to eternal truth in its deepest sense, in its widest and most comprehensive range. The third appellation, again, cannot be limited to the thought of the mere material creation, as if equivalent to the statement that by the Word were all things made. It would thus fail to correspond with the two appellations preceding it, which undoubtedly apply to the work of redemption, while at the same time the addition of the words "of God" would be meaningless or perplexing. Let us add to this that In Revelation 1:5 , immediately after Jesus has been called the "faithful Witness," He is described as the "first-begotten of the dead," and we shall not be able to resist the conviction that the words before us refer primarily to the new creation, the Christian Church, that redeemed humanity which has its true life in Christ. It may not indeed be necessary to exclude the thought of the material universe; but, in so far as it is alluded to, it is only as redeemed, in its ideal condition of rest and glory, when the new Jerusalem has come down out of heaven, and when the Church’s enemies have been cast into the lake of fire.3 The three appellations, it will be observed, have thus a general rather than a special aspect; and the salutation containing them is to be distinguished from the salutations of the other epistles, all of which, with the exception of the last, exhibit the closest possible connection with the contents of the epistles to which they respectively belong. It is no mere fancy, therefore, when we say that we have in this a proof that the first, and last epistles are not simply members of a continuous series, the last of which may leave the first far behind, but that they are binding terms which gather up all the members of the series and group them into one. (1 Revelation 2:1; 2 Revelation 3:14 ; 3Comp. Romans 8:21-22 ; Jam 1:18 ) (7) It ought to be noticed that all the cities to which the seven epistles are addressed were situated beyond the boundaries of the Holy Land, and that the Christian Church in each was certainly composed, at least in large measure, of Gentile converts. These churches cannot therefore represent the Jewish Church alone, but must embody that wider idea of the Christian Church which was brought in when the middle wall of partition between Jews and Gentiles was broken down, and when both were reconciled in one body by the Cross, becoming one Church in the Son and in the Father. Were we dealing with the Jewish-Christian Church, we should unquestionably find it located in Jerusalem or in some of the cities of Palestine. When we are taken to heathen soil, and to churches known to have been at least for the most part Gentile, it is a proof that we have before us that great Gentile Church in the very conception of which lies the thought of universality. (8) The view now taken is confirmed by the general nature of the Apocalypse. That book is symbolical. It begins with a symbolical representation in the first chapter. Symbolism, by the admission of all, is resumed in the fourth chapter, and is continued from that point to the end. Now it is certainly possible that between these two groups of symbols a passage only strictly historical might be introduced. But if there be reason on independent grounds to think that here also we have facts used at least to a certain extent to serve a higher than a simply historic thought, it cannot fail to be allowed that the general unity of the book is thus preserved, and that a completeness is lent to it which we are entitled to expect, but which would be otherwise wanting. The seven churches then of Rev. 2 and 3 are thus intended to represent the one universal Church, The Seer selects such particular churches of Asia and such special features of their condition as afford the best illustration of that state of God’s kingdom in the world which is to be the great subject of his prophetic words. He is to keep in view throughout all his revelation certain aspects of the Church in herself and in her relation to the world. But these aspects were not merely in the bosom of the future. Still less are they an ideal picture drawn from the resources of the writer’s own imagination. To his enlightened eye, looking abroad over that part of the world in which his lot was cast, they were also present, one in one church, another in another. St. John therefore groups them together. They are "the things which are," and they are types of "the things which shall come to pass hereafter."* (* Revelation 1:19 ) The universalism of the Apocalypse is from the first apparent. 2. A second characteristic of the epistles addressed to the seven churches demands our notice, for these epistles are clearly divisible into two portions, the first consisting of the first three, the second of the other four. Every inquirer admits the fact, the proof resting upon the difference of place assigned in the two portions to the call, He that hath an ear, let him hear what the Spirit saith to the churches . In the first three this call comes in as a central part of the epistle, immediately before the promise to him that overcometh 1; in the last four it closes the epistle.2 There is a still more interesting difference, though the Authorized English Version conceals it from view. According to the best attested readings of the original, the second and third epistles - those to Smyrna and Pergamum, - omit the words, found in all the others, I know thy works . The circumstance is at least remarkable, and it seems to admit of only one explanation. In the mind of the writer the first three epistles were so closely associated together - more closely perhaps than even the seven or the last four - that these words occurring in the first epistle were thought by him to extend their influence over the second and third, much in the same way as the description of the exalted Lord in the same epistle sent its voice forward, and that in the last epistle its voice backward, through the rest. At all events, it is impossible not to see that the first three epistles and likewise the last four, to whatever extent they form parts of one whole, constitute in each case a special unity. What, we have now to ask, is the ground of the distinction? In what light is the Church viewed in each of the two portions spoken of? (1 Revelation 2:7 ; Revelation 2:11 ; Revelation 2:17 ; 2 Revelation 2:29 ; Revelation 3:6 ; Revelation 3:13 ; Revelation 3:22 ) There are two aspects of the Church which may be said to pervade the whole Apocalypse: first, as she is in herself, in her own true nature; and secondly, as she is engaged in, and affected by, a struggle with the world. The distinction between the two may be traced in the grouping of which we speak. The first three epistles lead us to the thought of the Church in the former, the remaining four to the thought of her in the latter, aspect. In the first three she is the pure bride of Christ; in the last four she has yielded to the influences of the world, and the faithful remnant within her is separated from her professing but unfaithful members. The numbers into which the two portions of the even epistles are distributed illustrate this. Three is the number of the Di

Illustrator

Ephesus. Revelation 2:1-7 The address to Ephesus G. Rogers. I. The FORM OF ADDRESS. 1. The place. Ephesus. Situated in a rich and extensive country, and upon the banks of a luxuriant river, it became, in all probability, celebrated for the pleasures of the chase, on which account its richest offerings were presented on the shrine of Diana. It was in its greatest glory in the apostolic age, its population at that time amounting to some hundreds of thousands. The ruins of its theatre still remain, which is computed to have accommodated twenty thousand spectators. Its commerce, its literature, its opulence, and its luxury were in similar proportion. 2. The Church of Ephesus.(1) How great were the advantages which the Ephesian Church enjoyed! The foundation is laid during a few months' visit from the great apostle of the Gentiles. It is sustained by the labours of Priscilla and Aquila. It is favoured with the discourses of the eloquent Apollos. It next enjoys the entire ministrations of Paul for two years and three months. He is succeeded by Timothy, of whom Paul says, he knew no man so like-minded with himself, who evidently gave the prime of his days to the Ephesians. A most instructive and encouraging letter is sent them by Paul, for their guidance both in doctrine and practice. Timothy receives full instructions from the apostle for the performance of his pastoral duties among them. And to crown all their privileges, during the apostolic age, John, the last of the apostles, gives them the benefit of the rich experience of his latter days, and the benedictions of his last breath.(2) The chief difficulties with which the gospel had to contend in this city. (a) The prejudices of the Jews. (b) The pride of human learning. (c) The influence of a popular idolatry and an interested priesthood. (d) The effect of riches. (e) Sensual indulgence.(3) The gospel when faithfully preached, and accompanied by pastoral visits and fervent prayer, will surmount all opposition, and extensively prevail. 3. The angel of the Church at Ephesus. 4. The character in which Christ addresses this Church. II. THE SUBJECT OF COMMUNICATION. 1. The Ephesians are commended here for their zealous and active performance of Christian duties; for their patience and submission under trial and persecution; and for their purity of discipline. 2. He has something against them, as well as in their favour. He does not dispute the sincerity of their love, but reproves them for its diminished fervour. It was not so pure, burning, and enkindling as at first. Diminution of love in His people is displeasing to Christ, on their account as well as His own. Love is the fruit of all other graces of the Christian combined. If this decays, the whole work of grace in the soul is on the decline. 3. The admonition: "Remember, therefore, from whence thou art fallen," etc. 4. The threatening: "Or else I will come unto thee quickly," etc. Unless the flame of love be kept bright and glowing, He will withdraw His support. He will not hold up an expiring lamp. The light of the gospel is not extinguished, but is removed from one place to another. If it has become dim, or ceased to shine in one part of the earth, it burns with brilliancy in another. While its first fervour was declining in Judaea, it burst forth in the cities of the Gentiles. The gospel seeks the hearts of men. If they are withheld in one place, it seeks them in another. 5. The closing commendation: "But this thou hast," etc. III. GENERAL APPLICATION is appended to the address to the Church at Ephesus, and the same order is observed in the rest: "He that hath an ear, let him hear," etc. ( G. Rogers. )

Matthew Henry

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. 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. 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. 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.