Revelation of John 2CHAPTER II ANALYSIS OF THE CHAPTER This chapter comprises four of the seven epistles addressed to the seven churches: those addressed to Ephesus, Smyrna, Pergamos, and Thyatira. A particular view of the contents of the epistles will be more appropriate as they come separately to be considered, than in this place. There are some general remarks in regard to their structure, however, which may be properly made here. (1.) They all begin with a reference to some of the attributes of the Saviour, in general some attribute that had been noted in the first chapter; and while they are all adapted to make a deep impression on the mind, perhaps each one was selected in such a way as to have a special propriety in reference to each particular church. Thus in the address to the church at Ephesus (Rev 2:1) the allusion is to the fact that he who speaks to them "holds the seven stars in his right hand, and walks in the midst of the seven golden candlesticks ;" in the epistle to the church at Smyrna, (Rev 2:8,) it is he who "is the first and the last, who was dead and is alive ;" in the epistle to the church at Pergamos, (Rev 2:12,) it is he "which hath the sharp sword with the two edges ;" in the epistle to the church at Thyatira, (Rev 2:18,) it is "the Son of God, who hath his eyes like unto a flame of fire, and his feet like fine brass;" in the epistle to the church at Sardis, (Rev 3:1,) it is he who "hath the seven Spirits of God, and the seven stars;" in the epistle to the church at Philadelphia, (Rev 3:7,) it is "he that is holy, he that is true, he that hath the key of David, he that openeth and no man shutteth, and shutteth and no man openeth ;" in the epistle to the church at Laodicea, (Re 3:14,) it is he who is the "Amen, the faithful and true witness, the beginning of the creation of God." (2.) These introductions are followed with the formula, "I know thy works." The peculiar characteristics then of each church are referred to, with a sentiment of approbation or disapprobation expressed in regard to their conduct. Of two of the churches, that at Smyrna, (Rev 2:9,) and that at Philadelphia, (Rev 3:10,) he expresses his enure approbation; to the churches of Sardis, (Rev 3:3,) and Laodicea, (Rev 3:15-18,) he administers a decided rebuke; to the churches of Ephesus, (Rev 2:3-6,) Pergamos, (Rev 2:13-16,) and Thyatira, (Rev 2:19,20,24,25,) he intermingles praise and rebuke, for he saw much to commend, but at the same time not a little that was reprehensible. In all cases, however, the approbation precedes the blame: showing that he was more disposed to find that which was good than that which was evil. (3.) After the statement of their characteristics, there follows in each case, counsel, advice, admonition, or promises, such as their circumstances demanded--encouragement in trial, and injunctions to put away their sins. The admonitions are addressed to the churches as if Christ were at hand, and would ere long come and sit in judgment on them and their deeds. (4.) There is a solemn admonition to hear what the Spirit has to say to the churches. This is in each case expressed in the same manner, "He that hath an ear, let him hear what the Spirit saith unto the churches," Rev 2:7,11,17,29, 3:6,13,22. These admonitions were designed to call the attention of the churches to these things, and at the same time they seem designed to show that they were not intended for them alone. They are addressed to any one who "has an ear," and therefore had some principles of general application to others, and to which all should attend who were disposed to learn the will of the Redeemer. What was addressed to one church, at any time, would be equally applicable to all churches in the same circumstances; what was adapted to rebuke, elevate, or comfort Christians in any one age or land, would be adapted to be useful to Christians of all ages and lands. (5.) There then is, either following or preceding that call on all the churches to hear, some promise or assurance designed to encourage the church, and urge it forward in the discharge of duty, or in enduring trial. This is found in each one of the epistles, though not always in the same relative position. THE EPISTLE TO THE CHURCH AT EPHESUS The contents of the epistle to the church at Ephesus--the first addressed--are these: (1.) The attribute of the Saviour referred to is, that he "holds the stars in his right hand, and walks in the midst of the golden candlesticks," Rev 2:1. (2.) He commends them for their patience, and for their opposition to those who are evil, and for their zeal and fidelity in carefully examining into the character of some who claimed to be apostles, but who were in fact impostors; for their perseverance in bearing up under trial, and not fainting in his cause, and for their opposition to the Nicolaitanes, whom he says he hates, Rev 2:2,3,6. (3.) He reproves them for having left their first love to him, Rev 2:4. (4.) He admonishes them to remember whence they had fallen, to repent, and to do their first works, Rev 2:5. (5.) He threatens them that if they do not repent he will come and remove the candlestick out of its place, Rev 2:5; and (6.) he assures them and all others that whosoever overcomes, he will "give him to eat of the tree of life which is in the midst of the paradise of God," Rev 2:7. Verse 1. Unto the angel. The minister; the presiding presbyter; the bishop--in the primitive sense of the word bishop--denoting one who had the spiritual charge of a congregation. Rev 1:20. Of the church. Not of the churches of Ephesus, but of the one church of that city. There is no evidence that the word is used in a collective sense to denote a group of churches, like a diocese; nor is there any evidence that there was such a group of churches in Ephesus, or that there was more than one church in that city. It is probable that all who were Christians there were regarded as members of one church--though for convenience they may have met for worship in different places. Thus there was one church in Corinth, (1Cor 1:1) one church in Thessalonica, (1Thes 1:1,) etc. Of Ephesus. On the situation of Ephesus, Acts 18:19, and the Introduction to the Notes on the Epistle to the Ephesians. It was the capital of Ionia; was one of the twelve Ionian cities of Asia Minor in the Mythic times, and was said to have been founded by the Amazons. It was situated on the river Cayster, not far from the Icarian Sea, between Smyrna and Miletus. It was one of the most considerable cities of Asia Minor, and while, about the epoch when Christianity was introduced, other cities declined, Ephesus rose more and more. It owed its prosperity, in part, to the favour of its governors, for Lysimachus named the city Arsinbe, in honour of his second wife, and Attalus Philadelphus furnished it with splendid wharves and docks. Under the Romans it was the capital not only of Ionia, but of the entire province of Asia, and bore the honourable title of the first and greatest metropolis of Asia. John is supposed to have resided in this city, and to have preached the gospel there for many years; and on this account perhaps it was, as well as on account of the relative importance of the city, that the first epistle of the seven was addressed to that church. On the present condition of the ruins of Ephesus, Rev 2:5. We have no means whatever of ascertaining the size of the church when John wrote the book of Revelation. From the fact, however, that Paul, as is supposed, (see Introduction to the Epistle to the Ephesians,) laboured there for about three years; that there was a body of "elders" who presided over the church there, (Acts 20:1) and that the apostle John seems to have spent a considerable part of his life there in preaching the gospel, it may be presumed that there was a large and flourishing church in that city. The epistle before us shows also that it was characterized by distinguished piety. These things saith he that holdeth the seven stars in his right hand. Rev 1:16. The object here seems to be to turn the attention of the church in Ephesus to some attribute of the Saviour which deserved their special regard, or which constituted a special reason for attending to what he said. To do this, the attention is directed in this case to the fact that he held the seven stars--emblematic of the ministers of the churches--in his hand, and that he walked in the midst of the lamp-bearers--representing the churches themselves, intimating that they were dependent on him; that he had power to continue or remove the ministry, and that it was by his presence only that those lamp-bearers would continue to give light. The absolute control over the ministry, and the fact that he walked amidst the churches, and that his presence was necessary to their perpetuity and their welfare, seem to be the principal ideas implied in this representation. These truths he would impress on their minds in order that they might feel how easy it would be for him to punish any disobedience, and in order that they might do what was necessary to secure his continual presence among them. These views seem to be sanctioned by the character of the punishment threatened, (Rev 2:5,) "that he would remove the candlestick representing their church out of its place." Rev 2:5. Who walketh in the midst, etc. In chapter Rev 1:13, he is represented simply as being seen amidst the golden candlesticks, Rev 1:13. Here there is the additional idea of his "walking" in the midst of them, implying perhaps constant and vigilant supervision. He went from one to another, as one who inspects and surveys what is under his care; perhaps also with the idea that he went among them as a friend to bless them. (a) "that holdeth" Rev 1:16,20 Verse 2. I know thy works. The common formula with which all the epistles to the seven churches are introduced. It is designed to impress upon them deeply the conviction that he was intimately acquainted with all that they did, good and bad, and that therefore he was abundantly qualified to dispense rewards or administer punishments according to truth and justice. It may be observed, that as many of the things referred to in these epistles were things pertaining to the heart--the feelings, the state of the mind--it is implied that he who speaks here has an intimate acquaintance with the heart of man --a prerogative which is always attributed to the Saviour. See Jn 2:25. But no one can do this who is not Divine; and this declaration, therefore, furnishes a strong proof of the divinity of Christ. See Ps 7:9, Jer 11:20, 17:10, 1Sam 16:7, 1Kgs 8:39. And thy labour. The word here used--κοπος--means properly a beating, hence wailing, grief, with beating the breast; and then it means excessive labour or toil adapted to produce grief or sadness, and is commonly employed in the New Testament in the latter sense. It is used in the sense of trouble in Mt 26:10--"Why trouble ye [literally, why give ye trouble to] the woman?" (compare also Mk 14:6, Lk 11:7, 18:5, Gal 6:17) and in the sense of labour, or wearisome toil, in Jn 4:38, 1Cor 3:8, 15:58, 2Cor 6:5 2Cor 10:15, 2Cor 11:23,27 et al. The connexion here would admit of either sense. It is commonly understood, as in our translation, in the sense of labour, though it would seem that the other signification-- that of trouble--would not be inappropriate. If it means labour, it refers to their faithful service in his cause, and especially in opposing error. It seems to me, however, that the word trouble would better suit the connexion. And thy patience. Under these trials; to wit, in relation to the efforts which had been made by the advocates of error to corrupt them, and to turn them away from the truth. They had patiently borne the opposition made to the truth; they had manifested a spirit of firm endurance amidst many arts of those opposed to them to draw them off from simple faith in Christ. And how thou canst not bear them which are evil. Canst not endure or tolerate them. Compare Barnes on "2Jo 1:10,11". That is, they had no sympathy with their doctrines or their practices; they were utterly opposed to them. They had lent them no countenance, but had in every way shown that they had no fellowship with them. The evil persons here referred to were doubtless those mentioned in this verse as claiming that "they were apostles," and those mentioned in Rev 2:6 as the Nicolaitanes. And thou hast tried them which say they are apostles. Thou hast thoroughly examined their claims. It is not said in what way they had done this, but it was probably by considering attentively and candidly the evidence on which they relied, whatever that may have been. Nor is it certainly known who these persons were, or on what grounds they advanced their pretensions to the apostolic office. It cannot be supposed that they claimed to have been of the number of apostles selected by the Saviour, for that would have been too absurd; and the only solution would seem to be that they claimed either (1) that they had been called to that office after the Saviour ascended, as Paul was; or (2) that they claimed the honour due to this name or office in virtue of some election to it; or (3) that they claimed to be the successors of the apostles, and to possess and transmit their authority. If the first of these, it would seem that the only ground of claim would be that they had been called in some miraculous way to the rank of apostles, and, of course, an examination of their claims would be an examination of the alleged miraculous call, and of the evidence on which they would rely that they had such a call. If the second, then the claim must have been founded on some such plea as that the apostolic office was designed to be elective, as in the case of Matthias, (Acts 1:23-26,) and that they maintained that this arrangement was to be continued in the church; and then an examination of their claims would involve an investigation of the question whether it was contemplated that the apostolic office was designed to be perpetuated in that manner, or whether the election of Matthias was only a temporary arrangement, designed to answer a particular purpose. If the third, then the claim must have been founded on the plea that the apostolic office was designed to be perpetuated by a regular succession, and that they, by ordination, were in a line of that succession; and then the examination and refutation of the claim must have consisted in showing, from the nature of the office, and the necessary qualifications for the office of apostle, that it was designed to be temporary, and that there could be properly no successors of the apostles as such. On either of these suppositions such a line of argument would be fatal to all claims to any succession in the apostolic office now. If each of these points should fail, of course their claims to the rank of apostles would cease--just as all claims to the dignity and rank of the apostles must fail now. The passage becomes thus a strong argument against the claims of any persons to be "apostles," or to be the "successors" of the apostles in the peculiarity of their office. And are not. There were never any apostles of Jesus Christ but the original twelve whom he chose; Matthias, who was chosen in the place of Judas, (Acts 1:26;) and Paul, who was specially called to the office by the Saviour after his resurrection. On this point, see my work on the "Apostolic Church," [pp. 49-57, London ed.] And hast found them liars. Hast discovered their pretensions to be unfounded and false. In 2Cor 11:13, "false apostles" are mentioned; and in an office of so much honour as this, it is probable that there would be not a few claimants to it in the world. To set up a claim to what they knew they were not entitled to would be a falsehood; and as this seems to have been the character of these men, the Saviour in the passage before us does not hesitate to designate them by an appropriate term, and to call them liars. The point here commended in the Ephesian church is, that they had sought to have a pure ministry--a ministry whose claims were well founded. They had felt the importance of this; had carefully examined the claims of pretenders; and had refused to recognise those who could not show in a proper manner that they had been designated to their work by the Lord Jesus. The same zeal in the same cause would be commended by the Saviour now. (b) "know thy works" Rev 2:4,13,19, 3:1,8,15, Ps 1:6 (c) "tried" 1Jn 4:1 (d) "are not" 2Cor 11:13 Verse 3. And hast borne. Hast borne up under trials; or hast borne with, the evils with which you have been assailed. That is, you have not given way to murmuring or complaints in trial; you have not abandoned the principles of truth and yielded to the prevalence of error. And hast patience. That is, in this connexion, hast shown that thou canst bear up under these things with patience. This is a repetition of what is said in Rev 2:2, but in a somewhat different connexion. There it rather refers to the trouble which they had experienced on account of the pretensions of false apostles, and the patient, persevering, and enduring spirit which they had shown in that form of trial; here the expression is more general, denoting a patient spirit in regard to all forms of trial. And for my name's sake hast laboured. On account of me, and in my cause. That is, the labour here referred to, whatever it was, was to advance the cause of the Redeemer. In the word rendered "hast laboured" --εκοπιασας--there is a reference to the word used in the previous verse-- "thy labour"--κοπονσου; and the design is to show that the "labour," or trouble there referred to, was on account of him. And hast not fainted. Hast not become exhausted, or wearied out, so as to give over. The word here used (καμνω) occurs in only three places in the New Testament: Heb 12:3, "Lest ye be wearied, and faint; Jas 5:15, "the prayer of faith shall save the sick;" and in the passage before us. It means properly to become weary and faint from toil, etc.; and the idea here is, that they had not become so wearied out as to give over from exhaustion. The sense of the whole passage is thus rendered by Professor Stuart: "Thou canst not bear with false teachers, but thou canst bear with troubles and perplexities on account of me; thou hast undergone wearisome toil, but thou art not wearied out thereby." The state of mind, considered as the state of mind appropriate to a Christian, here represented, is, that we should not tolerate error and sin, but that we should bear up under the trials which they may incidentally occasion us; that we should have such a repugnance to evil that we cannot endure it, as evil, but that we should have such love to the Saviour and his cause as to be willing to bear anything, even in relation to that, or springing from that, that we may be called to suffer in that cause; that while we may be weary in his work--for our bodily strength may become exhausted (compare Mt 26:41) --we should not be weary of it; and that though we may have many perplexities, and may meet with much opposition, yet we should not relax our zeal, but should persevere with an ardour that never faints, until our Saviour calls us to our reward. (a) "fainted" Gal 6.9 Verse 4. Nevertheless I have somewhat against thee. Notwithstanding this general commendation, there are things which I cannot approve. Because thou hast left thy first love. Thou hast remitted-- αφηκας--or let down thy early love; that is, it is less glowing and ardent than it was at first. The love here referred to is evidently love to the Saviour; and the idea is, that, as a church, they had less of this than formerly characterized them. In this respect they were in a state of declension; and though they still maintained the doctrines of his religion, and opposed the advocates of error, they showed less ardour of affection towards him directly than they had formerly done. In regard to this, we may remark, (1.) that what is here stated of the church at Ephesus is not uncommon. (a) Individual Christians often lose much of their first love. It is true, indeed, that there is often an appearance of this which does not exist in reality. Not a little of the ardour of young converts is often nothing more than the excitement of animal feeling, which will soon die away of course, though their real love may not be diminished, or may be constantly growing stronger. When a son returns home after a long absence, and meets his parents and brothers and sisters, there is a glow, a warmth of feeling, a joyousness of emotion, which cannot be expected to continue always, and which he may never be able to recall again, though he may be ever growing in real attachment to his friends and to his home. (b) Churches remit the ardour of their first love. They are often formed under the reviving influences of the Holy Spirit when many are converted, and are warm-hearted and zealous young converts. Or they are formed from other churches that have become cold and dead, from which the new organization, embodying the life of the church, was constrained to separate. Or they are formed under the influence of some strong and mighty truth that has taken possession of the mind, and that gives a peculiar character to the church at first. Or they are formed with a distinct reference to promoting some one great object in the cause of the Redeemer. So the early Christian churches were formed. So the church in Germany, France, Switzerland, and England, came out from the Roman communion under the influence of the doctrine of justification by faith. So the Nestorians in former ages, and the Moravians in modern times, were characterized by warm zeal in the cause of missions. So the Puritans came out from the established church of England at one time, and the Methodists at another, warmed with a holier love to the cause of evangelical religion than existed in the body from which they separated. So many a church is formed now amidst the exciting scenes of a revival of religion, and in the early days of its history puts to shame the older and the slumbering churches around them. But it need scarcely be said that this early zeal may die away, and that the church, once so full of life and love, may become as cold as those that went before it, or as those from which it separated, and that there may be a necessity for the formation of new organizations that shall be fired with ardour and zeal. One has only to look at Germany, at Switzerland, at various portions of the reformed churches elsewhere; at the Nestorinns, whose zeal for missions long since departed, or even at the Moravians, among whom it has so much declined; at various portions of the Puritan churches; and at many an individual church formed under the warm and exciting feelings of a revival of religion, to see that what occurred at Ephesus may occur elsewhere. (2.) The same thing that occurred there may be expected to follow in all similar cases. The Saviour governs the church always on essentially the same principles; and it is no uncommon thing that when a church has lost the ardour of its first love, it is suffered more and more to decline, until "the candlestick is removed"--until either the church becomes wholly extinct, or until vital piety is wholly gone, and all that remains is the religion of forms. Verse 5. Remember therefore from whence thou art fallen. The eminence which you once occupied. Call to remembrance the state in which you once were. The duty here enjoined is, when religion has declined in our hearts, or in the church, to call to distinct recollection the former state--the ardour, the zeal, the warmth of love which once characterized us. The reason for this is, that such a recalling of the former state will be likely to produce a happy influence on the heart. Nothing is better adapted to affect a backsliding Christian, or a backsliding church, than to call to distinct recollection the former condition--the happier days of piety. The joy then experienced; the good done; the honour reflected on the cause of religion; the peace of mind of that period, will contrast strongly with the present, and nothing will be better fitted to recall an erring church or an erring individual from their wanderings than such a reminiscence of the past. The advantages of thus "remembering" their former condition would be many--for some of the most valuable impressions which are made on the mind, and some of the most important lessons learned, are from the recollections of a former state. Among those advantages, in this case, would be such as the following: (a) It would show how much they might have enjoyed if they had continued as they began--how much more real happiness they would have had than they actually have enjoyed. (b) How much good they might have done, if they had only persevered in the zeal with which they commenced the Christian life. How much more good might most Christians do than they actually accomplish, if they would barely, even without increasing it, continue with the degree of zeal with which they begin their course. (c) How much greater attainments they might have made in the Divine life, and in the knowledge of religion, than they have made: that is, how much more elevated and enlarged might have been their views of religion, and their knowledge of the word of God. And (d) such a recollection of their past state, as contrasted with what they now are, would exert a powerful influence in producing true repentance--for there is nothing better adapted to do this than a just view of what we might have been, as compared with what we now are. If a man has become cold towards his wife, nothing is better fitted to reclaim him than to recall to his recollection the time when he led her to the altar; the solemn vow then made; and the rapture of his heart when he pressed her to his bosom and called her his own. And repent. The word here used means to change one's mind and purposes, and, along with that, the conduct or demeanour. The duty of repentance here urged would extend to all the points in which they had erred. And do the first works. The works which Were done when the church was first established. That is, manifest the zeal and love which were formerly evinced in opposing error, and in doing good. This is the true counsel to be given to those who have backslidden, and have "left their first love," now. Often such persons, sensible that they have erred, and that they have not the enjoyment in religion which they once had, profess to be willing and desirous to return, but they know not how to do it--how to revive their ardour--how to rekindle in their bosom the flame of extinguished love. They suppose it must be by silent meditation, or by some supernatural influence, and they wait for some visitation from above to call them back, and to restore to them their former joy. The counsel of the Saviour to all such, however, is to do their first works. It is to engage at once in doing what they did in the first and best days of their piety--the days of their: espousals (Jer 2:2) to God. Let them read the Bible as they did then; let them pray as they did then; let them go forth in the duties of active benevolence as they did then; let them engage in teaching a Sabbath school as they did then; let them relieve the distressed, instruct the ignorant, raise up the fallen, as they did then; let them open their heart, their purse, and their hand to bless a dying world. As it was in this way that they manifested their love then, so this would be better fitted than all other things to rekindle the flame of love when it is almost extinguished. The weapon that is used keeps bright; that which has become rusty will become bright again if it is used. Or else I will come unto thee quickly. On the word rendered quickly-- ταχει--Rev 1:1. The meaning is, that he would come as a Judge, at no distant period, to inflict punishment in the manner specified--by removing the candlestick out of its place. He does not say in what way it would be done--whether by some sudden judgment, by a direct act of power, or by a gradual process that would certainly lead to that result. And will remove thy candlestick out of his place, except thou repent. On the meaning of the word candlestick, Rev 1:12. The meaning is, that the church gave light in Ephesus; and that what he would do in regard to that place would be like removing a lamp, and leaving a place in darkness. The expression is equivalent to saying that the church there would cease to exist. The proper idea of the passage is, that the church would be wholly extinct, and it is observable that this is a judgment more distinctly disclosed in reference to this church than to any other of the seven churches. There is not the least evidence that the church at Ephesus did repent, and the threatening has been most signally fulfilled. Long since the church has become utterly extinct, and for ages there was not a single professing Christian there. Every memorial of there having been a church there has departed, and there are nowhere, not even in Nineveh, Babylon, or Tyre, more affecting demonstrations of the fulfilment of ancient prophecy than in the present state of the ruins of Ephesus. A remark of Mr. Gibbon (Dec. and Fall, iv. 260) will show with what exactness the prediction in regard to this church has been accomplished. He is speaking of the conquests of the Turks. "In the loss of Ephesus, the Christians deplored the fall of the first angel, the extinction of the first candlestick of the Revelations; the desolation is complete; and the Temple of Diana, or the Church of Mercy, will equally elude the search of the curious traveller." Thus the city, with the splendid Temple of Diana, and the church that existed there in the time of John, has disappeared, and nothing remains but unsightly ruins. These ruins lie about ten days' journey from Smyrna, and consist of shattered walls, and remains of columns and temples. The soil on which a large part of the city is supposed to have stood, naturally rich, is covered with a rank, burnt up vegetation, and is everywhere deserted and solitary, though bordered by picturesque mountains. A few corn-fields are scattered along the site of the ancient city. Towards the sea extends the ancient port, a pestilential marsh. Along the slope of the mountain, and over the plain, are scattered fragments of masonry and detached ruins, but nothing can now be fixed on as the great Temple of Diana. There are ruins of a theatre; there is a circus, or stadium, nearly entire; there are fragments of temples and palaces scattered around; but there is nothing that marks the site of a church in the time of John; there is nothing to indicate even that such a church then existed there. About a mile and a half from the principal ruins of Ephesus, there is indeed now a small village called Asalook--a Turkish word, which is associated with the same idea as Ephesus, meaning, The City of the Moon. A church, dedicated to John, is supposed to have stood near, if not on the site of, the present Mosque. Dr. Chandler (p. 150, 4to) gives us a striking description of Ephesus as he found it in 1764: "Its population consisted of a few Greek peasants, living in extreme wretchedness, dependence, and insensibility, the representatives of an illustrious people, and inhabiting the wreck of their greatness. Some reside in the substructure of the glorious edifices which they raised; some beneath the vaults of the stadium, and the crowded scenes of these diversions; and some in the abrupt precipice, in the sepulchres which received their ashes. Its streets are obscured and overgrown. A herd of goats was driven to it for shelter from the sun at noon, and a noisy flight of crows from the quarries seemed to insult its silence. We heard the partridge call in the area of the theatre and of the stadium ....Its fate is that of the entire country--a garden has become a desert. Busy centres of civilization, spots where the refinements and delights of the age were collected, are now a prey to silence, destruction, and death. Consecrated first of all to the purposes of idolatry, Ephesus next had Christian temples almost rivalling the Pagan in splendour, wherein the image of the great Diana lay prostrate before the cross; after the lapse of some centuries, Jesus gives way to Mohammed, and the crescent glittered on the dome of the recently Christian church. A few more scores of years, and Ephesus has neither temple, cross, crescent, nor city, but is desolation, a dry land, and a wilderness." See the article Ephesus in Kitto's Cyclo., and the authorities there referred to. What is affirmed here of Ephesus has often been illustrated in the history of the world, that when a church has declined in piety and love, and has been called by faithful ministers to repent, and has not done it, it has been abandoned more and more until the last appearance of truth and piety has departed, and it has been given up to error and to ruin. And the same principle is as applicable to individuals--for they have as much reason to dread the frowns of the Saviour as churches have. If they who have "left their first love" will not repent at the call of the Saviour, they have every reason to apprehend some fearful judgment--some awful visitation of his Providence that shall overwhelm them in sorrow, as a proof of his displeasure. Even though they should finally be saved, their days may be without comfort, and perhaps their last moments without a ray of conscious hope. The engraving on the previous page, representing the present situation of Ephesus, will bring before the eye a striking illustration of the fulfilment of this prophecy that the candlestick of Ephesus would be removed from its place. (a) "first works" Jer 2:2,3 (b) "remove" Mt 21:41,43 Verse 6. But this thou hast. This thou hast that I approve of, or that I can commend. That thou hatest the deeds of the Nicolaitanes. Gr., works---ταεργα. The word Nicolaitanes occurs only in this place, and in Rev 2:15. From the reference in the latter place, it is clear that the doctrines which they held prevailed at Pergamos as well as at Ephesus; but from neither place can anything now be inferred in regard to the nature of their doctrines or their practices, unless it be supposed that they held the same doctrine that was taught by Balaam. Rev 2:15. From the two passages, compared with each other, it would seem that they were alike corrupt in doctrine and in practice, for in the passage before us their deeds are mentioned, and in Rev 2:15 their doctrine. Various conjectures, however, have been formed respecting this class of people, and the reasons why the name was given to them. I. In regard to the origin of the name, there have been three opinions: (1.) That mentioned by Irenoeus, and by some of the other fathers, that the name was derived from Nicolas, one of the deacons ordained at Antioch, Acts 6:5. Of those who have held this opinion, some have supposed that it was given to them because he became apostate and was the founder of the sect, and others because they assumed his name in order to give the greater credit to their doctrine. But neither of these suppositions rests on any certain evidence, and both are destitute of probability. There is no proof whatever that Nicolas the deacon ever apostatized from the faith and became the founder of a sect; and if a name had been assumed in order to give credit to a sect and extend its influence, it is much more probable that the name of an apostle would have been chosen, or of some other prominent man, than the name of an obscure deacon of Antioch. (2.) Vitringa, and most commentators since his time, have supposed that the name Nicolaitanes was intended to be symbolical, and was not designed to designate any sect of people, but to denote those who resembled Balaam, and that this word is used in the same manner as the word Jezebel in Rev 2:20, which is supposed to be symbolical there. Vitringa supposes that the word is derived from νικος, victory, and λαος, people, and that thus it corresponds with the name Balaam, as meaning either lord of the people, or he destroyed the people; and that, as the same effect was produced by their doctrines a by those of Balaam, that the people were led to commit fornication and to join in idolatrous worship, they might be called Balaamites or Nicolaitanes--that is, corrupters of the people. But to this it may be replied, (a) that it is far-fetched, and is adopted only to remove a difficulty; (b) that there is every reason to suppose that the word here used refers to a class of people who bore that name, and who were well known in the two churches specified; (c) that, in Rev 2:15, they are expressly distinguished from those who held the doctrine of Balaam, Rev 2:14--"So hast thou also (και) those that hold the doctrine of the Nicolaitanes." (3.) It has been supposed that some person now unknown, probably of the name Nicolas, or Nicolaus, was their leader, and laid the foundation of the sect. This is by far the most probable opinion, and to this there can be no objection. It is in accordance with what usually occurs in regard to sects, orthodox or heretical, that they derive their origin from some person whose name they continue to bear; and as there is no evidence that this sect prevailed extensively, or was indeed known beyond the limits of these churches, and as it soon disappeared, it is easily accounted for that the character and history of the founder were so soon forgotten. II. In regard to the opinions which they held, there is as little certainty. Irenaeus (Adv. Haeres. i. 26) says that their characteristic tenets were the lawfulness of promiscuous intercourse with women, and of eating things offered to idols. Eusebius (Hist. Eccl. iii. 29) states substantially the same thing, and refers to a tradition respecting Nicolaus, that he had a beautiful wife, and was jealous of her, and being reproached with this, renounced all intercourse with her, and made use of an expression which was misunderstood, as implying that illicit pleasure was proper. Tertullian speaks of the Nicolaitanes as a branch of the Gnostic family, and as, in his time, extinct. Mosheim (De Rebus Christian. Ante Con. 69) says that "the questions about the Nicolaitanes have difficulties which cannot be solved." Neander (History of the Christian Religion, as translated by Torrey, i. pp. 452, 453) numbers them with Antinomians; though he expresses some doubt whether the actual existence of such a sect can be proved, and rather inclines to an opinion noticed above, that the name is symbolical, and that it is used in a mystical sense, according to the usual style of the book of Revelation, to denote corrupters or seducers of the people, like Balaam. He supposes that the passage relates simply to a class of persons who were in the practice of seducing Christians to participate in the sacrificial feasts of the heathens, and in the excesses which attended them--just as the Jews were led astray of old by the Moabites, Numbers 25. What was the origin of the name, however, Neander does not profess to be able to determine, but suggests that it was the custom of such sects to attach themselves to some celebrated name of antiquity, in the choice of which they were often determined by circumstances quite accidental. He supposes also that the sect may have possessed a life of Nicolas of Antioch, drawn up by themselves or others from fabulous accounts and traditions, in which what had been imputed to Nicolas was embodied. Everything, however, in regard to the origin of this sect, and the reason of the name given to it, and the opinions which they held, is involved in great obscurity, and there is no hope of throwing light on the subject. It is generally agreed, among the writers of antiquity who have mentioned them, that they were distinguished for holding opinions which countenanced gross social indulgences. This is all that is really necessary to be known in regard to the passage before us, for this will explain the strong language of aversion and condemnation used by the Saviour respecting the sect in the epistles to the churches of Ephesus and Pergamos. Which I also hate. If the view above taken of the opinions and practices of this people is correct, the reasons why he hated them are obvious. Nothing can be more opposed to the personal character of the Saviour, or to his religion, than such doctrines and deeds. (a) "Nicolaitines" Rev 2:15 Verse 7. He that hath an ear, let him hear, etc. This expression occurs at the close of each of the epistles addressed to the seven churches, and is substantially a mode of address often employed by the Saviour in his personal ministry, and quite characteristic of him. See Mt 11:15 Mk 4:23, 7:16. It is a form of expression designed to arrest the attention, and to denote that what was said was of special importance. What the Spirit saith unto the churches. Evidently what the Holy Spirit says--for he is regarded in the Scriptures as the Source of inspiration, and as appointed to disclose truth to man. The "Spirit" may be regarded either as speaking through the Saviour, (compare Jn 3:34;) or as imparted to John, through whom he addressed the churches. In either case it is the same Spirit of inspiration, and in either case there would be a claim that his voice should be heard. The language here used is of a general character" He that hath an ear;" that is, what was spoken was worthy of the attention not only of the members of these churches, but of all others. The truths were of so general a character as to deserve the attention of mankind at large. To him that overcometh. Gr., "To him that gains the victory, or is a conqueror"--τωνικωντι. This may refer to any victory of a moral character, and the expression used would be applicable to one who should triumph in any of these respects:-- (a) over his own easily-besetting sins; (b) over the world and its temptations; (c) over prevalent error; (d) over the ills and trials of life, so as, in all these respects, to show that his Christian principles are firm and unshaken. Life, and the Christian life especially, may be regarded as a warfare. Thousands fall in the conflict with evil; but they who maintain a steady warfare, and who achieve a victory, shall be received as conquerors in the end. Will I give to eat of the tree of life. As the reward of his victory. The meaning is, that he would admit him to heaven, represented as paradise, and permit him to enjoy its pleasures--represented by being permitted to partake of its fruits. The phrase "of the tree of life" refers undoubtedly to the language used respecting the Garden of Eden, Gen 2:9, 3:22--where the "tree of life" is spoken of as that which was adapted to make the life of man perpetual. Of the nature of that tree nothing is known, though it would seem probable that, like the tree of the knowledge of good and evil, it was a mere emblem of life--or a tree that was set before man in connexion with the tree of the knowledge of good and evil, and that his destiny turned on the question whether he partook of the one or the other. That God should make the question of life or death depend on that, is no more absurd or improbable than that he should make it depend on what man does now--it being a matter of fact that life and death, happiness and misery, joy and sorrow, are often made to depend on things quite as arbitrary apparently, and quite as unimportant, as an act of obedience or disobedience in partaking of the fruit of a designated tree. Does it not appear probable that in Eden there were two trees designated to be of an emblematic character, of life and death, and that as man partook of the one or the other he would live or die? Of all the others he might freely partake without their affecting his condition; of one of these--the tree of life--he might have partaken before the fall, and lived for ever. One was forbidden on pain of death. When the law forbidding that was violated, it was still possible that he might partake of the other--but, since the sentence of death had been passed upon him, that would not now be proper, and he was driven from the garden, and the way was guarded by the flaming sword of the Cherubim. The reference in the passage before us is to the celestial paradise--to heaven--spoken of under the beautiful image of a garden; meaning that the condition of man, in regard to life, will still be the same as if he had partaken of the tree of life in Eden. Compare Rev 22:2. Which is in the midst of the paradise of God. Heaven, represented as paradise. To be permitted to eat of that tree, that is, of the fruit of that tree, is but another expression implying the promise of eternal life, and of being happy for ever. The word paradise is of Oriental derivation, and is found in several of the Eastern languages. In the Sanscrit the word paradesha and paradisha is used to denote a land elevated and cultivated; in the Armenian the word pardes denotes a garden around the house planted with grass, herbs, trees for use and ornament; and in the Hebrew form , and Greek παραδεισος, it is applied to the pleasure gardens and parks, with wild animals, around the country residences of the Persian monarchs and princes, Neh 2:8. Compare Eccl 2:5, Song 4:13; Xen. Cyro. i. 3, 14.--Rob. Lex. Here it is used to denote heaven--a world compared in beauty with a richly cultivated park or garden. Compare 2Cor 12:4. The meaning of the Saviour is, that he would receive him that overcame to a world of happiness; that he would permit him to taste of the fruit that grows there imparting immortal life, and to rest in an abode fitted up in a manner that would contribute in every way to enjoyment. Man, when he fell, was not permitted to reach forth his hand and pluck of the fruit of the tree of life in the first Eden, as he might have done if he had not fallen; but he is now permitted to reach forth his hand and partake of the tree of life in the paradise above. He is thus restored to what he might have been if he had not transgressed by eating of the fruit of the tree of the knowledge of good and evil; and in the Paradise Regained, the blessings of the Paradise Lost will be more than recovered--for man may now live for ever in a far higher and more blessed state than his would have been in Eden. (b) "he that hath" Rev 2:11,17,29, Mt 11:15 (c) "tree of life" Re 22:2 Ge 2:9 Verse 8. And unto the angel of the church in Smyrna write. On the meaning of the word angel, Rev 1:20. These things saith the first and the last. Rev 1:8, Rev 1:17. Which was dead, and is alive. Rev 1:18. The idea is, that he is a living Saviour; and there was a propriety in referring to that fact here from the nature of the promise which he was about to make to the church at Smyrna: "He that overcometh shall not be hurt of the second death," Rev 2:11. As he had himself triumphed over death in all its forms, and was now alive for ever, it was appropriate that he should promise to his true friends the same protection from the second death. He who was wholly beyond the reach of death could give the assurance that they who put their trust in him should come off victorious. (a) "the first" Rev 1:8,17 Verse 9. I know thy works. The uniform method of introducing these epistles, implying a most intimate acquaintance with all that pertained to the church. Rev 2:2. And tribulation. This word is of a general signification, and probably includes all that they suffered in any form, whether from persecution, poverty, or the blasphemy of opposers. And poverty. It would seem that this church, at that time, was eminently poor, for this is not specified in regard to any one of the others. No reason is suggested why they were particularly poor. It was not, indeed, an uncommon characteristic of early Christians, (compare 1Cor 1:26-28,) but there might have been some special reasons why that church was eminently so. It is, however, the only church of the seven which has survived, and perhaps in the end its poverty was no disadvantage. But thou art rich. Not in this world's goods, but in a more important respect--in the grace and favour of God. These things are not unfrequently united. Poverty is no hindrance to the favour of God, and there are some things in it favourable to the promotion of a right spirit towards God which are not found where there is abundant wealth. The Saviour was eminently poor, and not a few of his most devoted and useful followers have had as little of this world's goods as he had. The poor should always be cheerful and happy, if they can hear their Saviour saying unto them, "I know thy poverty--but thou art rich." However keen the feeling arising from the reflection "I am a poor man," the edge of the sorrow is taken off if the mind can be turned to a brighter image--"but thou art rich." And I know the blasphemy. The reproaches; the harsh and bitter revilings. On the word blasphemy, Mt 9:3, 26:65. The word here does not seem to refer to blasphemy against God, but to bitter reproaches against themselves. The reason of these reproaches is not stated, but it was doubtless on account of their religion. Of them which say they are Jews. Who profess to be Jews. The idea seems to be, that though they were of Jewish extraction, and professed to be Jews, they were not true Jews; they indulged in a bitterness of reproach, and a severity of language, which showed that they had not the spirit of the Jewish religion; they had nothing which became those who were under the guidance of the spirit of their own Scriptures. That would have inculcated and fostered a milder temper; and the meaning here is, that although they were of Jewish origin, they were not worthy of the name. That spirit of bitter opposition was indeed often manifested in their treatment of Christians, as it had been of the Saviour, but still it was foreign to the true nature of their religion. There were Jews in all parts of Asia Minor, and the apostles often encountered them in their journeyings, but it would seem that there was something which had particularly embittered those of Smyrna against Christianity. What this was is now unknown. It may throw some light on the passage, however, to remark, that at a somewhat later period--in the time of the martyrdom of Polycarp--the Jews of Smyrna were among the most bitter of the enemies of Christians, and among the most violent in demanding the death of Polycarp. Eusebius (Eccl. Hist. iv. 15) says, that when Polycarp was apprehended, and brought before the proconsul at Smyrna, the Jews were the most furious of all in demanding his condemnation. When the mob, after his condemnation to death, set about gathering fuel to burn him, "the Jews," says he, "being especially zealous, as was their custom--μαλιστα προθυμωςωςεθοςαυτοις--ran to procure fuel." And when, as the burning failed, the martyr was transfixed with weapons, the Jews urged and besought the magistrate that his body might not be given up to Christians. Possibly at the time when this epistle was directed to be sent to Smyrna, there were Jews there who manifested the same spirit which those of their countrymen did afterwards, who urged on the death of Polycarp. But are the synagogue of Satan. Deserve rather to be called the synagogue of Satan. The synagogue was a Jewish place of worship, (compare Mt 4:23,) but the word originally denoted the assembly or congregation. The meaning here is plain, that though they worshipped in a synagogue, and professed to be the worshippers of God, yet they were not worthy of the name, and deserved rather to be regarded as in the service of Satan. Satan is the word that is properly applied to the great evil spirit, elsewhere called the devil. Lk 22:3; Job 1:6. (b) "rich" 1Timm 6:18 (c) "Jews" Rom 2:28,29 (a) "synagogue" Rev 3:9 Verse 10. Fear none of those things which thou shalt suffer. He did not promise them exemption from suffering. He saw that they were about to suffer, and he specifies the manner in which their affliction would occur. But he entreats and commands them not to be afraid. They were to look to the "crown of life," and to be comforted with the assurance that if they were faithful unto death, that would be theirs. We need not dread suffering if we can hear the voice of the Redeemer encouraging us, and if he assures us that in a little while we shall have the crown of life. Behold, the devil shall cast some of you into prison. Or, shall cause some of you to be cast into prison. He had just said that their persecutors were of the "synagogue of Satan." He here represents Satan, or the devil--another name of the same being--as about to throw them into prison. This would be done undoubtedly by the hands of men, but still Satan was the prime mover, or the instigator in doing it. It was common to cast those who were persecuted into prison. See Acts 12:3-4, 16:23. It is not said on what pretence, or by what authority, this would be done; but, as John had been banished to Patmos from Ephesus, it is probable that this persecution was raging in the adjacent places, and there is no improbability in supposing that many might be thrown into prison. That ye may be tried. That the reality of your faith may be subjected to a test to show whether it is genuine. The design in the case is that of the Saviour, though Satan is allowed to do it. It was common in the early periods of the church to suffer religion to be subjected to trial amidst persecutions, in order to show that it was of heavenly origin, and to demonstrate its value in view of the world. This is, indeed, one of the designs of trial at all times, but this seemed eminently desirable when a new system of religion was about to be given to mankind. Compare Barnes on "1Pe 1:6-7". And ye shall have tribulation ten days. A short time; a brief period; a few days. It is possible, indeed, that this might have meant literally ten days, but it is much more in accordance with the general character of this book, in regard to numbers, to suppose that the word ten here is used to denote a few. Compare Gen 24:55, 1Sam 25:38, Dan 1:12,14. We are wholly ignorant how long the trial actually lasted; but the assurance was that it would not be long, and they were to allow this thought to cheer and sustain them in their sorrows. Why should not the same thought encourage us now? Affliction in this life, however severe, can be but brief; and in the hope that it will soon end, why should we not bear it without murmuring or repining? Be thou faithful unto death. Implying, perhaps, that though, in regard to the church, the affliction would be brief, yet that it might be fatal to some of them, and they who were thus about to die should remain faithful to their Saviour until the hour of death. In relation to all, whether they were to suffer a violent death or not, the same injunction and the same promise was applicable. It is true of every one who is a Christian, in whatever manner he is to die, that if he is faithful unto death, a crown of life awaits him. Compare 2Ti 4:8. And I will give thee a crown of life. Jas 1:12. Compare 1Pet 5:4, 1Cor 9:24-27. The promise here is somewhat different from that which was made to the faithful in Ephesus, (Rev 2:7,) but the same thing substantially is promised theme happiness hereafter, or an admission into heaven. In the former case it is the peaceful image of those admitted into the scenes of paradise; here it is the triumph of the crowned martyr. (b) "faithful" Mt 10:22 (c) "crown" Jas 1:12 Verse 11. He that hath an ear, etc. Rev 2:7. He that overcometh. Rev 2:7. The particular promise here is made to him that should "overcome;" that is, that would gain the victory in the persecutions which were to come upon them. The reference is to him who would show the sustaining power of religion in times of persecution; who would not yield his principles when opposed and persecuted; who would be triumphant when so many efforts were made to induce him to apostatize and abandon the cause. Shall not be hurt of the second death. By a second death. That is, he will have nothing to fear in the future world. The punishment of hell is often called death, not in the sense that the soul will cease to exist, but (a) because death is the most fearful thing of which we have any knowledge, and (b) because there is a striking similarity, in many respects, between death and future punishment. Death cuts off from life--and so the second death cuts off from eternal life; death puts an end to all our hopes here, and the second death to all our hopes for ever; death is attended with terrors and alarms--the faint and feeble emblem of the terrors and alarms in the world of woe. The phrase, "the second death," is three times used elsewhere by John in this book, (Rev 20:6,14, 21:8) but does not occur elsewhere in the New Testament. The words death and to die, however, are not unfrequently used to denote the future punishment of the wicked. The promise here made would be all that was necessary to sustain them in their trials. Nothing more is requisite to make the burdens of life tolerable than an assurance that, when we reach the end of our earthly journey, we have arrived at the close of suffering, and that beyond the grave there is no power that can harm us. Religion, indeed, does not promise to its friends exemption from death in one form. To none of the race has such a promise ever been made, and to but two has the favour been granted to pass to heaven without tasting death. It could have been granted to all the redeemed, but there were good reasons why it should not be; that is, why it would be better that even they who are to dwell in heaven should return to the dust, and sleep in the tomb, than that they should be removed by perpetual miracle, translating them to heaven. Religion, therefore, does not come to us with any promise that we shall not die. But it comes with the assurance that we shall be sustained in the dying hour; that the Redeemer will accompany us through the dark valley; that death to us will be a calm and quiet slumber, in the hope of awaking in the morning of the resurrection; that we shall be raised up again with bodies incorruptible and undecaying; and that beyond the grave we shall never fear death in any form. What more is needful to enable us to bear with patience the trials of this life, and to look upon death when it does come, disarmed as it is of its sting, (1Cor 15:55-57) with calmness and peace? (d) "second death" Rev 20:14 Verse 12. And to the angel of the church in Pergamos. Rev 1:20. These things saith he which hath the sharp sword etc. Rev 1:16. Compare Heb 4:12, Eccl 12:11, Isa 49:2. Professor Stuart suggests that when the Saviour, as represented in the vision, "uttered words, as they proceeded from his mouth, the halitus which accompanied them assumed, in the view of John, the form of an igneous two-edged sword." It is more probable, however, that the words which proceeded from his mouth did not assume anything like a form or substance, but John means to represent them as if they were a sharp sword. His words cut and penetrate deep, and it was easy to picture him as having a sword proceeding from his mouth; that is, his words were as piercing as a sharp sword. As he was about to reprove the church at Pergamos, there was a propriety in referring to this power of the Saviour. Reproof cuts deep; and this is the idea represented here. (a) "saith he" Rev 1:16 Verse 13. I know thy works. The uniform mode of addressing the seven churches in these epistles. Rev 2:2. And where thou dwellest. That is, I know all the temptations to which you are exposed; all the allurements to sin by which you are surrounded; all the apologies which might be made for what has occurred arising from those circumstances; and all that could be said in commendation of you for having been as faithful as you have been. The sense of the passage is, that it does much to enable us to judge of character to know where men live. It is much more easy to be virtuous and pious in some circumstances than in others; and in order to determine how much credit is due to a man for his virtues, it is necessary to understand how much he has been called to resist, how many temptations he has encountered, what easily-besetting sins he may have, or what allurements may have been presented to his mind to draw him from the path of virtue and religion. In like manner, in order to judge correctly of those who have embraced error, or have been led into sin, it is necessary to understand what there may have been in their circumstances that gave to error what was plausible, and to sin what was attractive; what there was in their situation in life that exposed them to these influences, and what arguments may have been employed by the learned, the talented, and the plausible advocates of error, to lead them astray. We often judge harshly where the Saviour would be far less severe in his judgments; we often commend much where in fact there has been little to commend. It is possible to conceive that in the strugglings against evil of those who have ultimately fallen, there may be more to commend than in cases where the path of virtue has been pursued as the mere result of circumstances, and where there never has been a conflict with temptation. The adjudications of the great day will do much to reverse the judgments of mankind. Even where Satan's seat is. A place of peculiar wickedness, as if Satan dwelt there. Satan is, as it were, enthroned there. The influence of Satan in producing persecution is that which is particularly alluded to, as is apparent from the reference which is immediately made to the case of Antipas, the "faithful martyr." And thou holdest fast my name. They had professed the name of Christ; that is, they had professed to be his followers, and they had steadfastly adhered to him and his cause in all the opposition made to him. The name Christian, given in honour of Christ, and indicating that they were his disciples, they had not been ashamed of or denied. It was this name that subjected the early Christians to reproach. See 1Pet 4:14. And hast not denied my faith. That is, hast not denied my religion. The great essential element in the Christian religion is faith, and this, since it is so important, is often put for the whole of religion. Even in those days wherein Antipus was my faithful martyr. Of Antipas we know nothing more than is here stated. "In the Acta Sanctorum (ii. pp. 3, 4) is a martyrology of Antipas from a Greek MS.; but it is full of fable and fiction, which a later age had added to the original story."--Professor Stuart, in loc. Who was slain among you. It would seem from this, that, though the persecution had raged there, but one person had been put to death, It would appear also that the persecution was of a local character, since Pergamos is described as "Satan's seat;" and the death of Antipus is mentioned in immediate connexion with that fact. All the circumstances referred to would lead us to suppose that this was a popular outbreak, and not a persecution carried on under the authority of government, and that Antipas was put to death in a popular excitement. So Stephen (Actsts 7) was put to death, and so Paul at Lystra was stoned until it was supposed he was dead, Acts 14:19. Where Satan dwelleth. The repetition of this idea--very much in the manner of John--showed how intensely the mind was fixed on the thought, and how much alive the feelings were to the malice of Satan as exhibited at Pergamos. (b) "know thy" Rev 2:9 (c) "denied" 2Ti 2:12 Verse 14. But I have a few things against thee. As against the church at Ephesus, Rev 2:4. The charge against this church, however, is somewhat different from that against the church at Ephesus. The charge there was, that they had "left their first love;" but it is spoken in commendation of them that they "hated the deeds of the Nicolaitanes," Rev 2:6. Here the charge is, that they tolerated that sect among them, and that they had among them also those who held the doctrine of Balaam. Their general Course had been such that the Saviour could approve it; he did not approve, however, of their tolerating those who held to pernicious practical error--error that tended to sap the very foundation of morals. Because thou hast there them that hold the doctrine of Baalam. It is not necessary to suppose that they professedly held to the same opinion as Balaam, or openly taught the same doctrines. The meaning is, that they taught substantially the same doctrine which Balaam did, and deserved to be classed with him. What that doctrine was is stated in the subsequent part of the verse. Who taught Balac to cast a stumbling-block before the children of Israel. The word stumbling-block properly means anything over which one falls or stumbles, and then anything over which any one may or fall into sin, which becomes the occasion of one's falling into sin. The meaning here is, that it was through the instructions of Balaam that Balak learned the way by which the Israelites might be led into sin, and might thus bring upon themselves the Divine malediction. The main circumstances in the case were these: (1.)-Balak, king of Moab, when the children of Israel approached his borders, felt that he could not contend successfully against so great a host, for his people were dispirited and disheartened at their numbers, Nu 22:3-4. (2.) In these circumstances he resolved to send for one who had a might distinguished reputation as a prophet, that he "curse" that people, or might utter a malediction over them, in order at the same time to ensure their destruction, and to inspirit his own people in making war on them: in accordance with a prevalent opinion of ancient times, that prophets had the power of blighting anything by their curse. Job 3:8. For this purpose, he sent messengers to Balaam to invite him to come and perform this service, Nu 22:5-6. (3.) Balaam professed to be a prophet of the Lord, and it was obviously proper that he should inquire of the Lord whether he should comply with this request. He did so, and was positively forbidden to go, Nu 22:12. (4.) When the answer of Balaam was reported to Balak, he supposed that he might be prevailed to come by the offer of rewards, and he sent more distinguished messengers, with an offer of ample honour if he would come, Nu 22:15-17. (5.) Balaam was evidently strongly inclined to go, but, in accordance with his character as a prophet, he said that if Balak would give him his house full of silver and gold he could do no more, and say no more, than the Lord permitted, and he proposed again to consult the Lord, to see if he could obtain permission to go with the messengers of Balak. He obtained permission, but with the express injunction that he was only to utter what God should say; and when he came to Balak, notwithstanding his own manifest desire to comply with the wish of Balak, and notwithstanding all the offers which Balak made to him to induce him to do the contrary, he only continued to bless the Hebrew people, until, in disgust and indignation, Balak sent him away again to his own land, Numbers chapters 22-23 and Nu 24:10 seq. (6.) Balaam returned to his own house, but evidently with a desire still to gratify Balak. Being forbidden to curse the people of Israel; having been overruled in all his purposes to do it; having been, contrary to his own desires, constrained to bless them when he was himself more than willing to curse them; and having still a desire to comply with the wishes of the king of Moab, he cast about for some way in which the object might yet be accomplished--that is, in which the curse of God might in fact rest upon the Hebrew people, and they might become exposed to the Divine displeasure. To do this, no way occurred so plausible, and that had such probability of success, as to lead them into idolatry, and into the sinful and corrupt practices connected with idolatry. It was, therefore, resolved to make use of the charms of the females of Moab, that through their influence the Hebrews might be drawn into licentiousness. This was done. The abominations of idolatry spread through the camp of Israel; licentiousness everywhere prevailed, and God sent a plague upon them to punish them, Nu 25:1. That also this was planned and instigated by Balaam is apparent from Nu 31:16: "Behold these [women] caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord, in the matter of Peor, and there was a plague among the congregation of the Lord." The attitude of Balaam's mind in the matter was this: I. He had a strong desire to do that which he knew was wrong, and which was forbidden expressly by God. II. He was restrained by internal checks and remonstrances, and prevented from doing what he wished to do. III. He cast about for some way in which he might do it, notwithstanding these internal checks and remonstrances, and finally accomplished the same thing in fact, though in form different from that which he had first prepared. This is not an unfair description of what often occurs in the plans and purposes of a wicked man. The meaning in the passage before us is, that in the church at Pergamos there were those who taught, substantially, the same thing that Balaam did; that is, the tendency of whose teaching was to lead men into idolatry, and the ordinary accompaniment of idolatry--licentiousness. To eat things sacrificed unto idols. Balaam taught the Hebrews to do this--perhaps in some way securing their attendance on the riotous and gluttonous feasts of idolatry celebrated among the people among whom they sojourned. Such feasts were commonly held in idol temples, and they usually led to scenes of dissipation and corruption. By plausibly teaching that there could be no harm in eating what had been offered in sacrifice--since an idol was nothing, and the flesh of animals offered in sacrifice was the same as if slaughtered for some other purpose--it would seem that these teachers at Pergamos had induced professing Christians to attend on those feasts--thus lending their countenance to idolatry, and exposing themselves to all the corruption and licentiousness that commonly attended such celebrations. See the banefulness of thus eating the meat offered in sacrifice to idols. 1Cor 8:1. And to commit fornication. Balaam taught this; and that was the tendency of the doctrines inculcated at Pergamos. On what pretence this was done is not said; but it is clear that the church had regarded this in a lenient manner. So accustomed had the heathen world been to this vice, that many who had been converted from idolatry might be disposed to look on it with less severity than we do now, and there was a necessity of incessant watchfulness lest the members of the church should fall into it. Acts 15:20. (a) "who taught" Nu 31:16 (b) "eat" Acts 15:29 (c) "fornication" 1Cor 6:13,18 Verse 15. So hast thou also them, etc. That is, there are those among you who hold those doctrines. The meaning here may be, either that, in addition to those who held the doctrine of Balaam, they had also another class who held the doctrine of the Nicolaitanes; or that the Nicolaitanes held the same doctrine, and taught the same thing as Balaam. If but one class is referred to, and it is meant that the Nicolaitanes held the doctrines of Balaam, then we know what constituted their teaching; if two classes of false teachers are referred to, then we have no means of knowing what was the peculiarity of the teaching of the Nicolaitanes. The more natural and obvious construction, it seems to me, is to suppose that the speaker means to say that the Nicolaitanes taught the same things which Balaam did--to wit, that they led the people into corrupt and licentious practices. This interpretation seems to be demanded by the proper use of the word so"--ουτως--meaning, in this manner, on this wise, thus; and usually referring to what pr cedes. If this be the correct interpretation, then we have, in fact, a description of what the Nicolaitanes held, agreeing with all the accounts given of them by the ancient fathers. Rev 2:6. If this is so, also, then it is clear that the same kind of doctrines was held at Smyrna, at Pergamos, and at Thyatira, (Rev 2:20) though mentioned in somewhat different forms. It is not quite certain, however, that this is the correct interpretation, or that the writer does not mean to say that in addition to those who held the doctrine of Balaam, they had also another class of errorists who held the doctrine of the Nicolaitanes. Which thing I hate. So the common Greek text-- ομισω. But the best supported reading, and the one adapted by Griesbach, Tittmann, and Hahn, is ομοιως--in, like manner; that is, "as Balak retained a false prophet who misled the Hebrews, so thou retainest those who teach things like to those which Balaam taught." Verse 16. Repent. Rev 2:5. Or else I will come unto thee quickly. On the word quickly, Rev 1:1. The meaning here is, that he would come against them in judgment, or to punish them. And will fight against them. Against the Nicolaitanes. He would come against the church for tolerating them, but his opposition would be principally directed against the Nicolaitanes themselves. The church would excite his displeasure by retaining them in its bosom, but it was in its power to save them from destruction. If the church would repent, or if it would separate itself from the evil, then the Saviour would not come against them. If this were not done, they would feel the vengeance of his sword, and be subjected to punishment. The church always suffers when it has offenders in its bosom; it has the power of saving them if it will repent of its own unfaithfulness, and will strive for their conversion. With the sword of my mouth. Rev 1:16, 2:12. That is, he would give the order, and they would be cut as if by a sword. Precisely in what way it would be done he does not say; but it might be by persecution, or by heavy judgments. To see the force of this, we are to remember the power which Christ has to punish the wicked by a word of his mouth. By a word in the last day he will turn all the wicked into hell. (a) "and will fight" Isa 11:4 Verse 17. He that hath an ear, etc. Rev 2:17. To him that overcometh. Rev 2:7. Will I give to eat of the hidden manna. The true spiritual food; the food that nourishes the soul. The idea is, that the souls of those who "overcame," or who gained the victory in their conflict with sin, and in the persecutions and trials of the world, would be permitted to partake of that spiritual food which is laid up for the people of God, and by which they will be nourished for ever. The Hebrews were supported by manna in the desert, (Ex 16:16-35) a pot of that manna was laid up in the most holy place to be preserved as a memorial, (Ex 16:32-34) it is called "angel's food," (Ps 78:25) and "corn of heaven," (Ps 78:24) and it would seem to have been emblematical of that spiritual food by which the people of God are to be fed from heaven, in their journey through this world. By the word "hidden," there would seem to be an allusion to that which was laid up in the pot before the ark of the testimony, and the blessing which is promised here is that they would be nourished as if they were sustained by that manna thus laid up before the ark: by food from the immediate presence of God. The language thus explained would mean that they who overcome will be nourished through this life as if by that "hidden manna;" that is, that they will be supplied all along through the "wilderness of this world" by that food from the immediate presence of God which their souls require. As the parallel places in the epistles to the churches, however, refer rather to the heavenly world, and to the rewards which they who are victors shall have there, it seems probable that this has immediate reference to that world also, and that the meaning is, that, as the most holy place was a type of heaven, they will be admitted into the immediate presence of God, and nourished for ever by the food of heaven--that which the angels have; that which the soul will need to sustain it there. Even in this world their souls may be nourished with this "hidden manna;" in heaven it will be their constant food for ever. And will give him a white stone. There has been a great variety of opinion in regard to the meaning of this expression, and almost no two expositors agree. Illustrations of its meaning have been sought from Grecian, Hebrew, and Roman customs, but none of these have removed all difficulty from the expression. The general sense of the language seems plain, even though the allusion on which it is founded is obscure or even unknown. It is, that the Saviour would give him who overcame, a token of his favour which would have some word or name inscribed on it, and which would be of use to him alone, or intelligible to him only: that is, some secret token which would make him sure of the favour of his Redeemer, and which would be unknown to other men. The idea here would find a correspondence in the evidences of his favour granted to the soul of the Christian himself; in the pledge of heaven thus made to him, and which he would understand, but which no one else would understand. The things, then, which we are to look for in the explanation of the emblem are two--that which would thus be a token of his favour, and that which would explain the fact that it would be intelligible to no one else. The question is, whether there is any known thing pertaining to ancient customs which would convey these ideas. The word rendered stone--ψηφον--means properly a small stone, as worn smooth by water--a gravel-stone, a pebble; then any polished stone, the stone of a gem, or ring.- Rob. Lex. Such a stone was used among the Greeks for various purposes, and the word came to have a signification corresponding to these uses. The following uses are enumerated by Dr. Robinson, Lex.: the stones or counters for reckoning; dice, lots, used in a kind of magic; a vote, spoken of the black and white stones or pebbles anciently used in voting--that is, the white for approval, and the black for condemning. In regard to the use of the word here, some have supposed that the reference is to a custom of the Roman emperors, who, in the games and spectacles which they gave to the people in imitation of the Greeks, are said to have thrown among the populace dice or tokens inscribed with the words, "Frumentum, vestes," etc.; that is, "corn, clothing," etc.; and whosoever obtained one of these received from the emperor whatever was marked upon it. Others suppose that allusion is made to the mode of casting lots, in which sometimes dice or tokens were used with names inscribed on them, and the lot fell to him whose name first came out. The "white stone" was a symbol of good-fortune and prosperity; and it is a remarkable circumstance that, among the Greeks, persons of distinguished virtue were said to receive a ψηφον-- stone --from the gods, i.e. as an approving testimonial of their virtue. See Robinson's Lex., and the authorities there referred to; Wetstein, N. T., in loc., and Stuart, in loc. Professor Stuart supposes that the allusion is to the fact that Christians are said to be kings and priests to God, and that as the Jewish high priest had a mitre or turban, on the front of which was a plate of gold inscribed "Holiness to the Lord," so they who were kings and priests under the Christian dispensation would have that by which they would be known, but that, instead of a plate of gold, they would have a pellucid stone, on which the name of the Saviour would be engraved as a token of his favour. It is possible, in regard to the explanation of this phrase, that there has been too much effort to find all the circumstances alluded to in some ancient custom. Some well-understood fact or custom may have suggested the general thought, and then the filling up may have been applicable to this case alone. It is quite clear, I think, that none of the customs to which it has been supposed there is reference correspond fully with what is stated here, and that though there may have been a general allusion of that kind, yet something of the particularity in the circumstances maybe regarded as peculiar to this alone. In accordance with this view, perhaps the following points will embody all that need be said: (1.) A white stone was regarded as a token of favour, prosperity, or success everywhere--whether considered as a vote, or as given to a victor, etc. As such, it would denote that the Christian to whom it is said to be given would meet with the favour of the Redeemer, and would have a token of his approval. (2.) The name written on this stone would be designed also as a token or pledge of his favour--as a name engraved on a signet or seal would be a pledge to him who received it of friendship. It would be not merely a white stone--emblematic of favour and approval--but would be so marked as to indicate its origin, with the name of the giver on it. This would appropriately denote, when explained, that the victor Christian would receive a token of the Redeemer's favour, as if his name were engraven on a stone, and given to him as a pledge of his friendship; that is, that he would be as certain of his favour as if he had such a stone. In other words, the victor would be assured from the Redeemer, who distributes rewards, that his welfare would be secure. (3.) This would be to him as if he should receive a stone so marked that its letters were invisible to all others, but apparent to him who received it. It is not needful to suppose that in the Olympic games, or in the prizes distributed by Roman emperors, or in any other custom, such a case had actually occurred, but it is conceivable that a name might be so engraved--with characters so small, or in letters so unknown to all others, or with marks so unintelligible to others--that no other one into whose hands it might fall would understand it. The meaning then probably is, that to the true Christian--the victor over sin--there is given some pledge of the Divine favour which has to him all the effect of assurance, and which others do not perceive or understand. This consists of favours shown directly to the soul--the evidence of pardoned sin; joy in the Holy Ghost; peace with God; clear views of the Saviour; the possession of a spirit which is properly that of Christ, and which is the gift of God to the soul. The true Christian understands this; the world perceives it not. The Christian receives it as a pledge of the Divine favour, and as an evidence that he will be saved; to the world, that on which he relies seems to be enthusiasm, fanaticism, or delusion. The Christian bears it about with him as he would a precious stone given to him by his Redeemer, and on which the name of his Redeemer is engraved, as a pledge that he is accepted of God, and that the rewards of heaven shall be his; the world does not understand it, or attaches no value to it. And in the stone a new name written. A name indicating a new relation, new hopes and triumphs. Probably the name here referred to is the name of the Redeemer, or the name Christian, or some such appellation. It would be some name which he would understand and appreciate, and which would be a pledge of acceptance. Which no man knoweth, etc. That is, no one would understand its import, as no one but the Christian estimates the value of that on which he relies as the pledge of his Redeemer's love. (b) "he that hath" Rev 2:7, 3:6,13,22 (c) "hidden manna" Ps 25:14 (d) "new name" Rev 3:12, 19:12,13, Isa 55:4,5, 65:15 Verse 18. And unto the angel of the church. Rev 1:20. These things saith the Son of God. This is the first time, in these epistles, that the name of the speaker is referred to. In each other instance, there is merely some attribute of the Saviour mentioned. Perhaps the severity of the rebuke contemplated here made it proper that there should be a more impressive reference to the authority of the speaker; and hence he is introduced as the "Son of God." It is not a reference to him as the "Son of man"--the common appellation which he gave to himself when on earth--for that might have suggested his humanity only, and would not have conveyed the same impression in regard to his authority; but it is to himself as sustaining the rank, and having the authority of the Son of God--one who, therefore, has a right to speak, and a right to demand that what he says shall be heard. Who hath his eyes like unto a flame of fire. Rev 1:14. Before the glance of his eye all is light, and nothing can be concealed from his view. Nothing would be better fitted to inspire awe then, as nothing should be now, than such a reference to the Son of God as being able to penetrate the secret recesses of the heart. And his feet are like fine brass. Rev 1:15. Perhaps indicative of majesty and glory as he walked in the midst of the churches. (a) "eyes" Rev 1:14,15 Verse 19. I know thy works. Rev 2:2. He knew all they had done, good and bad. And charity. Love: love to God, and love to man. There is no reason for restricting this word here to the comparatively narrow sense which it now bears. 1Cor 13:1 And service. Gr., ministry--διακονιαν. The word would seem to include all the service which the church had rendered in the cause of religion; all which was the proper fruit of love, or which would be a carrying out of the principles of love to God and man. And faith. Or, fidelity in the cause of the Redeemer. The word here would include not only trust in Christ for salvation, but that which is the proper result of such trust--fidelity in his service. And thy patience. Patient endurance of the sorrows of life--of all that God brought upon them in any way, to test the reality of their religion. And thy works. Thy works as the fruit of the virtues just mentioned. The word is repeated here, from the first part of the verse, perhaps, to specify more particularly that their works had been recently more numerous and praiseworthy even than they had formerly been. In the beginning of the verse, as in the commencement of each of the epistles, the word is used, in the most general sense, to denote all that they had done; meaning that he had so thorough an acquaintance with them in all respects, that he could judge of their character. In the latter part of the verse, the word seems to be used in a more specific sense, as referring to good works, and with a view to say that they had latterly abounded in these more than they had formerly. And the last to be more than the first. Those which had been recently performed were more numerous, and more commendable, than those which had been rendered formerly. That is, they were making progress; they had been acting more and more in accordance with the nature and claims of the Christian profession. This is a most honourable commendation, and one which every Christian, and every church, should seek. Religion in the soul, and in a community, is designed to be progressive; and, while we should seek to live in such a manner always that we may have the commendation of the Saviour, we should regard it as a thing to be greatly desired that we may be approved as making advances in knowledge and holiness; that as we grow in years we may grow alike in the disposition to do good, and in the ability to do it; that as we gain in experience, we may also gain in a readiness to apply the results of our experience in promoting the cause of religion, lie would deserve little commendation in religion who should be merely stationary; he alone properly developes the nature of true piety, and shows that it has set up its reign in the soul, who is constantly making advances. (b) "know" Rev 2:2 Verse 20. Notwithstanding, I have a few things against thee. Rev 2:4. Because thou sufferest that woman Jezebel. Thou dost tolerate, or countenance her. Rev 2:14. Who the individual here referred to by the name Jezebel was, is not known. It is by no means probable that this was her real name, but seems to have been given to her as expressive of her character and influence. Jezebel was the wife of Ahab; a woman of vast influence over her husband--an influence which was uniformly exerted for evil. She was a daughter of Ethbaal, king of Tyre and Sidon, and lived about 918 years before Christ. She was an idolater, and induced her weak husband not only to connive at her introducing the worship of her native idols, but to become an idolater himself, and to use all the means in his power to establish the worship of idols instead of the worship of the true God. She was highly gifted, persuasive, and artful; was resolute in the accomplishment of her purposes; ambitious of extending and perpetuating her power, and unscrupulous in the means which she employed to execute her designs. See 1Kgs 16:31. The kind of character, therefore, which would be designated by the term as used here, would be that of a woman who was artful and persuasive in her manner; who was capable of exerting a wide influence over others; who had talents of a high order; who was a thorough advocate of error; who was unscrupulous in the means which she employed for accomplishing her ends, and the tendency of whose influence was to lead the people into the abominable practices of idolatry. The opinions which she held, and the practices into which she led others, appear to have been the same which are referred to in Rev 2:6, and Rev 2:14-15. The difference was, that the teacher in this case was a woman--a circumstance which by no means lessened the enormity of the offence; for, besides the fact that it was contrary to the whole genius of Christianity that a woman should be a public teacher, there was a special incongruity that she should be an advocate of such abominable opinions and practices. Every sentiment of our nature makes us feel that it is right to expect that if a woman teaches at all in a public manner, she should inculcate only that which is true and holy--she should be an advocate of a pure life. We are shocked; we feel that there is a violation of every principle of our nature, and an insult done to our common humanity, if it is otherwise. We have in a manner become accustomed to the fact that man should be a teacher of pollution and error, so that we do not shrink from it with horror; we never can be reconciled to the fact that a woman should. Which calleth herself a prophetess. Many persons set up the claim to be prophets in the times when the gospel was first preached, and it is not improbable that many females would lay claim to such a character, after the example of Miriam, Deborah, Huldah, etc. To teach and to seduce my servants to commit fornication. Compare Rev 2:14 Whether she herself practised what she taught is not expressly affirmed, but seems to be implied in Rev 2:22. It is not often that persons teach these doctrines without practising what they teach; and the fact that they desire and design to live in this manner will commonly account for the fact that they inculcate such views. And to eat things sacrificed unto idols. Rev 2:14 The custom of attending on the festivals of idols led commonly to licentiousness, and they who were gross and sensual in their lives were fit subjects to be persuaded to attend on idol feasts--for nowhere else would they find more unlimited toleration for the indulgence of their passions. (c) "Jezebel" 1Kgs 16:31 (d) "eat things" Ex 34:14, 1Cor 10:10,28 Verse 21. And I gave her space to repent of her fornication. Probably after some direct and solemn warning of the evil of her course. The error and sin had been of long standing, but he now resolved to bear with it no longer. It is true of almost every great sinner, that sufficient time is given for repentance, and that vengeance is delayed after crime is committed. But it cannot always be deferred, for the period must arrive when no reason shall exist for longer delay, and when punishment must come upon the offender. And she repented not. As she did not do it; as she showed no disposition to abandon her course; as all plea of having had no time to repent would now be taken away, it was proper that he should rise in his anger and cut her down. (e) "space" Rom 2:14 (f) "repented not" Rev 9:20 Verse 22. Behold, I will cast her into a bed. Not into a bed of ease, but a bed of pain. There is evidently a purpose to contrast this with her former condition. The harlot's bed and a sick bed are thus brought together, as they are often, in fact, in the dispensations of Providence and the righteous judgment of God. One cannot be indulged without leading on, sooner or later, to the horrid sufferings of the other: and how soon no one knows. And them that commit adultery with her. Those who are seduced by her doctrines into this sin; either they who commit it with her literally, or who are led into the same kind of life. Into great tribulation. Great suffering; disease of body or tortures of the soul. How often--how almost uniformly is this the case with those who thus live! Sooner or later, sorrow always comes upon the licentious; and God has evinced by some of his severest judgments, in forms of frightful disease, his displeasure at the violation of the laws of purity. There is no sin that produces a more withering and desicating effect upon the soul than that which is here referred to; none which is more certain to be followed with sorrow. Except they repent of their deeds. It is only by repentance that we can avoid the consequences of sin. The word repent here evidently includes both sorrow for the past, and abandonment of the evil course of life. (g) "I will cast" Eze 16:37, 23:29 Verse 23. And I will kill her children with death. A strong Hebraistic mode of expression, meaning that he would certainly destroy It them. has been made a question whether the word children here is to be taken literally or figuratively. The word itself would admit of either interpretation; and there is nothing in the connexion by which its meaning here can be determined. If it is to be taken literally, it is in accordance with what is often threatened in the Scriptures, that children shall be visited with calamity for the sins of parents, and with what often occurs in fact that they do thus suffer. For, it is no uncommon thing that whole families are made desolate on account of the sin and folly of the parent. Rom 5:19. If it is to be taken figuratively, then it refers to those who had imbibed her doctrines, and who, of course, would suffer in the punishment which would follow from the propagation of such doctrines. The reference in the word death here would seem to be to some heavy judgment, by plague, famine, or sword, by which they would be cut off. And all the churches shall know, etc. That is, the design of this judgment will be so apparent, that it will convince all that I know what is in the hearts of men, even the secret acts of wickedness that are concealed from human view. I am he which searcheth the reins and hearts. This is clearly a claim to omniscience; and as it is the Lord Jesus who speaks in all these epistles, it is a full proof that he claims this for himself. There is nothing which more clearly appertains to God than the power of searching the heart, and nothing that is more constantly claimed by him as his peculiar prerogative, 1Chr 28:19, Ps 7:9, 11:4, 44:21 Ps 139:2, Prov 15:3, Jer 11:20, 17:10, 20:12, 32:19, Heb 4:13. The word reins--νεφρους--means, literally, the kidney, and is commonly used in the plural to denote the kidneys, or the loins. In the Scriptures, it is used to denote the inmost mind, the secrets of the soul; probably because the parts referred to by the word are as hidden as any other part of the frame, and would seem to be the repository of the more secret affections of the mind. It is not to be supposed that it is taught in the Scriptures that the reins are the real seat of any of the affections or passions; but there is no more impropriety in using the term in a popular signification than there is in using the word heart, which all continue to use, to denote the seat of love. And I will give unto every one of you according to your works. To every one of you; not only to those who have embraced these opinions, but to all the church. This is the uniform rule laid down in the Bible by which God will judge men. (a) "kill" Rev 6:8 (b) "churches" Zeph 1:11 (c) "I am" 1Chr 28:9, 2Chr 6:30, Ps 7:9, Jer 17:10 Verse 24. But unto you I say, and unto the rest in Thyatira. The word "and"--και--is omitted in many MSS. and versions, and in the critical editions of Griesbach, Tittmann, and Hahn, and the connexion demands that it should be omitted. As it stands in the received text, it would seem that what he here says was addressed to those who had received that doctrine, and to all others as well as to them; whereas the declaration here made pertains manifestly to those who had not received the doctrine. With that particle omitted, the passage will read, as rendered by Professor Stuart, "But I say unto you, the remainder in Thyatira, so many as hold not this doctrine," etc. That is, he addresses now all the members of the church who were not involved in the charges already made. He does not say how large a portion of the church had escaped the contaminating influence of those opinions, but to that portion, whether great or small, he addresses only words of exhortation and comfort. As many as have not this doctrine. To all who have not embraced it, or been contaminated with it. It may be presumed that there was a considerable portion of the church which had not. And which have not known the depths of Satan. The deep art and designs of Satan. Deep things are those which are hidden from view--as of things which are far under-ground; and hence the word is used to denote mysteries, or profound designs and purposes. The allusion here is not to any trials or sufferings that Satan might bring upon any one, or to any temptations of which he might be the author, but to his profound art in inculcating error and leading men astray. There are doctrines of error, and arguments for sin, to originate which seems to lie beyond the power of men, and which would appear almost to have exhausted the talent of Satan himself. They evince such a profound knowledge of man; of the Divine government; of the course of events on earth; and of what our race needs; and they are defended with so much eloquence, skill, learning, and subtilty of argumentation, that they appear to lie beyond the compass of the human powers. As they speak. This cannot mean that the defenders of these errors themselves called their doctrines "the depths of Satan," for no teachers would choose so to designate their opinions; but it must mean, either that they who were opposed to those errors characterized them as "the depths of Satan," or that they who opposed them said that they had not known "the depths of Satan." Professor Stuart understands it in the latter sense. A somewhat more natural interpretation, it seems to me, however, is to refer it to what the opposers of these heretics said of these errors. They called them "the depths of Satan," and they professed not to have known anything of them. The meaning perhaps would be expressed by the familiar words, "as they say," or "as they call them," in the following manner: "As many as have not known the depths of Satan, as they say," or, "to use their own language." Doddridge paraphrases it, "as they proverbially speak." Tyndale encloses it in a parenthesis. I will put upon you none other burden. That is, no other than that which you now experience from having these persons with you, and that which must attend the effort to purify the church. He had not approved their conduct for suffering these persons to remain in the church, and he threatens to punish all those who had become contaminated with these pernicious doctrines. He evidently designed to say that there was some token of his displeasure proper in the case, but he was not disposed to bring upon them any other expression of his displeasure than that which grew naturally and necessarily out of the fact that they had been tolerated among them, and those troubles and toils which must attend the effort to deliver the church from these errors. Under any circumstances the church must suffer. It would suffer in reputation. It would suffer in respect to its internal tranquillity. Perhaps, also, there were those who were implicated in these errors, and who would be implicated in the punishment, who had friends and kindred in the church; and the judgments which were to come upon the advocates of these errors must, therefore, come in a measure upon the church. A kind Saviour says, that he would bring upon them no other, and no weightier burden, than must arise from his purpose to inflict appropriate vengeance on the guilty themselves. The trouble which would grow out of that would be a sufficient expression of his displeasure. This is, in fact, often now all that is necessary as a punishment on a church for harbouring the advocates of error and of sin. The church has trouble enough ultimately in getting rid of them; and the injury which such persons do to its piety, peace, and reputation, and the disorders of which they are the cause, constitute a sufficient punishment for having tolerated them in its bosom. Often the most severe punishment that God can bring upon men is to "lay upon them no other burden" than to leave them to the inevitable consequences of their own folly, or to the trouble and vexation incident to the effort to free themselves from what they had for a long time tolerated or practised. (e) "depths" 2Thes 2:9-12 Verse 25. But that which ye have, etc. All that there is of truth and purity remaining among you, retain faithfully. See Rev 3:11. Till I come. To receive you to myself, Jn 14:3. (f) "that which" Rev 3:11 Verse 26. And he that overcometh. Rev 2:7. And keepeth my works unto the end. The works that I command and that I require, to the end of his life. See Jn 13:1. To him will I give power over the nations. The evident meaning of what is said here, and in the next verse, is, that in accordance with the uniform promise made to the redeemed in the New Testament, they would partake of the final triumph and glory of the Saviour, and be associated with him. It is not said that they would have exclusive power over the nations, or that they would hold offices of trust under him during a personal reign on the earth; but the meaning is, that they would be associated with him in his future glory. Rom 8:17; 1Cor 6:2-3. (g) "overcometh" Rev 2:7,11,17, 3:5,12,21, 21:7 (h) "works" Jn 6:29, Jas 2:20 Verse 27. And he shall rule them with a rod of iron. There is an allusion here to Ps 2:9: "Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." There is a slight change in the passage, "he shall rule," instead of "thou shalt break," in order to adapt the language to the purpose of the speaker here. The allusion in the Psalm is to the Messiah as reigning triumphant over the nations, or subduing them under him, and the idea here, as in the previous verse, is, that his redeemed people will be associated with him in this dominion. To rule with a sceptre of iron, is not to rule with a harsh and tyrannical sway, but with power that is firm and invincible. It denotes a government of strength, or one that cannot be successfully opposed; one in which the subjects are effectually subdued. As the vessels of a potter shall they be broken to shivers. The image here is that of the vessel of a potter--a fragile vessel of clay --struck with a rod of iron, and broken into fragments. That is, as applied to the nations, there would be no power to oppose his rule; the enemies of his government would be destroyed. Instead of remaining firm and compacted together, they would be broken like the clay vessel of a potter when struck with a rod of iron. The speaker does not intimate when this would be; but all that is said here would be applicable to that time when the Son of God will come to judge the world, and when his saints will be associated with him in his triumphs. As, in respect to all the others of the seven epistles to the churches, the rewards promised refer to heaven, and to the happy state of that blessed world, it would seem also that this should have a similar reference, for there is no reason why "to him that overcame" in Thyatira a temporal reward and triumph should be promised more than in the cases of the others. If so, then this passage should not be adduced as having any reference to an imaginary personal reign of the Saviour and of the saints on the earth. Even as I received of my Father. As he has appointed me, Ps 2:6-9. (a) "And he shall" Ps 49:14, 149:1-5 (b) "shivers" Ps 2:9 Verse 28. And I will give him the morning star. The "morning star" is that bright planet--Venus--which at some seasons of the year appears so beautifully in the east, leading on the morning--the harbinger of the day. It is one of the most beautiful objects in nature, and is susceptible of a great variety of uses for illustration. It appears as the darkness passes away; it is an indication that the morning comes; it is intermingled with the first rays of the light of the sun; it seems to be a herald to announce the coming of that glorious luminary; it is a pledge of the faithfulness of God. In which of these senses, if any, it is referred to here, is not stated; nor is it said what is used implied by its being given to him that overcomes. It would seem to be here to denote a bright and brilliant ornament; something with which he who "overcame" would be adorned, resembling the bright star of the morning. It is observable that it is not said that he would make him like the morning star, as in Dan 12:3; nor that he would be compared with the morning star, like the king of Babylon, Isa 14:12; nor that he would resemble a star which Balaam says he saw in the distant future, Nu 24:17. The idea seems to be, that the Saviour would give him something that would resemble that morning planet in beauty and splendour--perhaps meaning that it would be placed as a gem in his diadem, and would sparkle on his brow--bearing some such relation to him who is called "the Sun of Righteousness," as the morning star does to the glorious sun on his rising. If so, the meaning would be, that he would receive a beautiful ornament, bearing a near relation to the Redeemer himself as a bright sun--a pledge that the darkness was past--but one whose beams would melt away into the superior light of the Redeemer himself, as the beams of the morning star are lost in the superior glory of the sun. (c) "star" Rev 22:16 Verse 29. He that hath an ear, etc. Rev 2:7.
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