Chapter XXVII (continued, part 43)
1. 20, on the number seven. It is the covenant number, the sign of God's covenant relation to mankind, and especially to the Church. Thus, the «ei>e«<7i day, sabbath. Gen-
esis 2.3; Ezeklel 20.12. Circumcision, the sign of the covenant, after seven days (Genesis 17. 12). Sacrifices, Numbers 23. 1, 11, 29 ; 2 Chronicles 29. 21. Cf. also God's acts typical of His covenant, Joshua 6. 4, 15, 16; 2 Kings 5.
His love rests evermore on His people, washed us—The two oldest MSS. read, " freed (ioo^ed as from a bond) us:"' so Andreas and Prlmasius. One very old MS., Vulgate, and Coptic read as English Veision, perhaps drawn from ch. 7.14. "Loosed us in (virtue of) His blood," beint; the harder reading to understand, is less likely to havo come from the transcribers. The reference is thus to Greek lulron, the ransom paid for our release (Matthew 20.28). In favour of English Version reading is the usage whereby the priests, before putting on the holy garments and ministering, washed themselves: so spiritually believers, as priests unto God, must first be washed in Christ's blood from every slain before they can serve God aright now, or hert^after minister as dispensers of blessing to the subject nations in the millennial kingdom, or minister before God In heaven, 6. And liatli—rather iia Greek, "And (He) hath." mad* 551
10. Tlie feasts ordered by sevens of time, Deuteronomy 1.5.
1; 16.9,13,15. It is a combination of three, the Divine number (thus the Trinity: the thrice Holy, Isaiah 6.3; the blessing. Numbers 6. 21-20), and four the number of the organized world In its extension (thus the four elements, the four seasons, the four winds, the four corners or quarters of the earth, the four living creatures, emblems of redeemed creaturely life, ch. 4. 6; Ezekiel 1. 5, 6, with /ojtr faces and /our wings each ; the /oi/r beasts, and four metals, representing the four world-empires, Daniel
2. 32, 33; 7. 3; the /our-slded Gospel designed for all quar-
ters of the world; the sheet tied at four corners. Acts 10.
11; the /our horns, the sum of the world's forces against the Church, Zechariah 1. 18). In the Apocalypse, where Ood's covenant with His Church comes to its consumma-
tion, appropriately the number seven recurs still more ftequently than elsewhere in Scripture. Aala—Procon-
Tltc Cuiimiij of Clirisl with Cluuds. REVELATION I. John in the Spirit on the LorcPs J)ctj.
us Kings—The oldest MSS. read, "a kingdom." One oldt'st M.S. rc-ads tlie dative, "lor us." Another reads "us," aecusiiti ve : so Vulyate, Syriac, Coptic, and An-
book presenting to us man and God reconciled in Paradise, as the first book presented man at the lieginnlng innocent and in God's favour in Paiadise. Accomplisliinu finally what I begin. Always the same; before the dragon, the beast, false prophet, and all foes. An anticipatory consolation to the saints under tlie coming trials of the Church. tUe Lord—The oldest MSS. read " tli« Lord God." Almighty—Hebrew, Shaddtti, and Jehovah Sabaoth, i. e., of hosts; commanding all the hosts or powers in heaven and earth, so able to overcome all His Church's foes. It occiirs often in Revelation, but nowhere else in NewTeslament save2 Corinthians 0. 18,aquotation from Isaiah. 9. I Jolin—So"I Daijiel" (Daniel 7.2S; 9. 2; 10.21. One of the many features of resemblance between the Old Testament and the New Testament apocalyptic seers. No other Scripture writer uses the phrase, also—as well as being an apostle. The oldest MSS. omit "also." In his Gospel and Epistles he makes no mention of his name, though describing himself as "the disciple whom Jesus loved." Here, with similar liumilily, though naming himself, he does not mention his apostUship. companion Greek, " fellow-partaker in the tribulation." Tribulation is the necessary precursor of "the kingdom," tlierefore the is prefixed. Tliis must be borne with " patient endurance." Tlie oldest MSS. omit "in the" before "kingdom." All three are inseparable: the trihulnlion, kingdom and endurance, patience translate, "endurance." "Persevering, enduring continuance" (Acts U. 22); "(he queen of the graces (virtues)." [Chrysostom.] of—The oldest MSS. read " in Jesus," or "Jesus Christ." It is IN Him that believers have the right to the kingdom, and the spiritual strength to enable them to endure patiently for
dre<is. Tliis seems preferable, "He made us (to be) a kiiigdoiu." So Exoilus 19. 6, "a kingdom of priests:"
1 Peter 2. 9, "a royal priesthood." The saints shall constuuie peculiarly a kingdom God, and shall themselves be kiiujs (ch. 5. lOj. They shall share His KingPriest throne in the millennial kingdom. The emphasis thus fall.-; mcire on the kingdom than on priests: whereas in Engtish Version reading it is equally distributed between both. Tliis book lays prominent stress on the saints' kingdom. They are kings beea.use they are priests: the priesliiood is the continuous ground and legiluiiizatiou of their kingship; they are kings in relaliou to man, priests in relation to God, serving Him day and night in ilis temple (ch. 7.1.5; 5. lOj. The priest-kings sliall rule, not in an external mechanical manner, but simply in virtue of what they are, b.v the power ol attraction and conviction overcoming tlie heart. [AuiitKLEX.J priesLs—who have pre-eminently the privilege of near acce.ss to the king. David's sons were priests (Hebrew), 'i Samuel 8. IS. The distinction of priests and people, nearer and more remote from God, shall cease;
all shall have nearest access to Him. All persons and things shall be holy to the Lord. God and liis t'aUier— There is but one article to both in the Greek, therefore it means, " Utilo Him who is at once God and His Father." glory and dominion— GV-eeA, "the glory and tlie inig/tt." Tile iuller thretlold doxology occurs, ch. 4. 9, 11; fourlold, ch. 5. IS; Jude 25; sevenfold, ch. 7. 12; 1 (Jiiroiiicles 29. 11. Doxology occupies the prominent place above, which prayer does helow. If we thouglitof Gild's glory lirsl (as in thr Lord's Prayer), and gave tlie secondary place to our
it. was Greek, "came to be. ' In . . . Patmos— now Patmo or Palniosa. See Introduction on tliis island, and John's exile to it under Domitian, from which he was released under Nerva. Restricted to a small spot on earth, he is permitted to penetrate the wide realms of heaven and its secrets. Thus Joliii drank of Christ's cup, and was baptized with His baptism (Matthew 20.22). for— Greek, " for the sake of," "on account of;" so, "because of
lieeils, we sliould please God and gain our petitions better tllan we do. for ever and ever Greek, " mito tile ages.'' 9. %vitii clouds— 6')'<;(;/c, "/Ac clouds," viz., of lieaven. "A cloud received Him out of their sight" at His asci iisiou (Acs 1.9). His ascension corresponds to tlie manner of His coining again (Acts 1. II). CU)Uds are the symbols of
ll;e word of God and . . . testimony." Two oldest MSS. omit the second "for," thus "the Word of God" and "testimony of Jesus' are the more closely joined. Two oldest MSS. omit "Christ." The Apocalypse has been always appreciated most by tiie Churcli in adversity. Thus the Asiatic Chureli from tlie flourishing times of Constantine less estimated it. The African Church being more exposed to tliecross always made much of it. [HknGEL.] 10. 1 wsi^ — Greek, " I cnnie to be;" "I became," in tlic Spirit— in a state of ecstasy ; the outer world being shut out, and the inner and higher life or spirit being taken lull possession of by God's Spirit, so tliat an immediate connection with tile invisible world is established. Whilst the prophet "speaks" in the Spirit, tlH; apocalyptic seer i.v in the Spirit in his whole person. The spirit only
tvro'h to sinners, every eye—His coming shall therefore be a personal, visible ai)pearing. shall sec—It is because they do not now see Him, tliey will not believe. Contrast
Joliii 21). '^9. tliey (f/.vo— they in. particular ; " whosoever." Primaiiiy, at Ilis pie-millennial advent the Jews, wiio Khali "look upon Him whom they have pierced,'' and mourn in repentance, and say, "Blessed is lie lliat cometh in the name of the Ijord." Secondarily, and hevv chicjty, at the general judgment nil the ungodly, not only those who actually pierced Him, but those who did so by tlieir sins, sliall lo(jk with trembling upon Him. St. Jolin is the oHl.y one of the I'Jvungelists wln) records the piercing of C'luisi's side. X"'s allusion idc'iitilies liini as the autlmriif the Apocalypse. The reality of Christ's luiiuHnIty and Ilis death is proved by His liaving been ^i/erced
(tliat which connects us with God and the in visible world)
atid the Kia/er and blood from His side Were the antitype to the Leviiical waters of cleansing and blood olleriiigs. all kln<lreds . . . sJiall wall—all the uneon verti <l at the geneial Jiidgnn^nt; and especially at His pre-millelinial advent, tillAnticliristlaii confederacy (Zecliariah 12. :>-(!,
is active, or rather recipient, In the apocalyptic state. Willi Ciirist tliis being "in the Spirit" was not the exception, but His continual state, on the liord's day Though forcibly delaiiied from Church communion with
tlie brethren in the sanctuary on the Lord's day, the weekly conimeniorntioii of the resurreciloii, John was holding spiritual comni nil ion with them. This Is tlie earli-
9; 11. 11; Matthew 21. :\0). Greek, "all the trihcs of the land," or "the earth." See the limitation to "all," ch. lA.K Kvcn tlie godly whilst rejoicing in Ills love shall
est nient inn ol //ic /(;/«" I lie Lord's day." ilut tlicconse-
feel iHriilh ntial .sorrow at their sins, which sliall all be maiiirested at the general Judgment. bceaiise tif— Oreek, "<tt," or "in regard to Him." liven so, Aiiieii — Ood's »eal of His own word; to which corresjionds the believer's prayer, ch. 22. 20. The "even so " is Oreek, "Amen" is Hebrew. To both Oi'ntlles and .lews His iiidiiiises and tlireals are unchangeable. 8. Greek, "I am tlie AI|iha and llic Omega." 'J'lu: llist ami hist
eiatioii of the day to worship, almsgiving, and the Lord's .Supper, is implied Acts '20. 7 ; 1 Corinthians Hi. 2; cf. John
20. 19-21). The name corresiionds to "the Lord's Supper,"
1 Oirlntlitaiis U. '20. 1(;natius seems to allude to "the Lord's day"(a(< Magnrs. 9), and li!KN.*'.ua in t he Quawt. ad
OrWiof/. ll.')(in Ju.STiN .MAurvit). Justin M .\ irrv it, .IpoUtffy,
2. 9,s, A<'., " On Sunday we all hold our Joint meeting; lor
llie first day Is that on wliicli God, having removed darkness and chaos, made tlie world, and Jissiis Christ our Sa viour ro.se from tlie dead. On the day. before Saturday they crucllled Him; and on the day after Sat urdiiy, wliUtli
letters ol tlie alphabet. God In Christ comiirlses all that goes jjetweeii, as well as the first ami last, tlie beginning and (lie e>i<ling—Onilltod In llie oldest M.SS., thoegli found In I'lilgtit.e and Coptic. Tra nscrllx'is |iriil)-
Is Sunday, having appeal ed to II is apostles and disciplen. He tauglit these things." I'o tlio Lord's day I'l.iSY doubtless refers (/&. 97, U. 10), " The Christians on -.x fixed
ttbly iiiHi rted the clause from ch.21.C. In Clirisl, (ieiu sis, the Aljilia of th«! Old Testament, ami Revelation, I hit Omega of the New Testamout, meet togeth<;r: tlie last 652
Christ the Alpha and Omega. REVELATION I. His Glorious rower and Majeitu
day before dawn meet and sing a hymn to Christ as GoU," &c TERTULlilAN, De Coron. 3, "On the Lord's day we deem It wrong to fast." Melito, bishop of Sardis (second century), wrote a book on the Lord's ilai/ (EusEBirs 4. 26). Also, DiONYSius OF Corinth, in Eusebius, Ecclesiastical History, i. "2^, 8Clement of Alexandria, Btrmnata 5. and 7. 12; Origen, c. Cels. 8. 22. The theory that tin day of ClirisVs second coming is meant, is untenable. "The day of the Lord" is different in the Greek from " the Lord's (an adjective) day," which latter in the ancient Cliurch always designates our Sunday, though it is not Impossible that the two shall coincide (at least in Bome parts of the earth), whence a tradition is mentioned In Jerome, on Matthew 25., that the Lord's coming was expected especially on the Paschal Lord's day. The visIons of the Apocalypse, the seals, trumpets, and vials, Ac, are grouped in sevens, and naturally begin on the first day of the seven, thebirtli-day of the Church, whose future they set forth. [Wordsworth.] great voice—summontng solemn attention ; Ch-eek order, " 1 heard a voice benind me great (loud) as (that) of a trumpet." The trumpet Bummoned to religious feasts, and accompanies God's revelations of Himself. 11. I am Alpha and Omega, the first and the last; and—The oldest MSS. omit all tliis clause, write tn a book—To this book, having such an origin, and to the other books of Holy Scripture, who is there that gives the weight which their importance demands, preferring them to the many books of the world? [Bengel.] seven churches—As there were many other Churches in Proconsular Asia (e. g., Miletus, Magnesia, Tralles), besides the seven specified, doubtless the number teven is fixed upon because of its mystical signification, expressing totality and universality. The words "which are in Asia " are rejected by the oldest MSS., A, B, C, Cyprian, Vt' If/ate, and Syriac ; Coptic alone supports them of old authorities. These seven are representative churches
and transfiguration, so here in presenting Christ a.«( our High Priest, spake-The oldest MSS., versions, and Fathers read, "was speaking." being — "having turned." seven . . . candlesticks—" lamp-stands." [Kelly.] The stand holdiiig the lamp. In Exodus 25. .-SI,."2, the seven are united in one candlestick or lamp-stand, i. e., sis arms and a central shaft; so Zechariah 4. 2, 11. Here the seven are sejiarate candlesticks, typilying, as tliat one, the entire Church, but now no longer as the Jewish Church (represented by the one sevenfold candlestick) restricted to one outward unity and one phice ; the several churches are mutually Independent as to external ceremonies and government (provided all things are done to edificat ion, and schisms or needless separations are avoided), j-et one in the unity of the Spirit and the Headship of Christ. The candlestick is not light, but the bearer of light, holding It forth to give light around. The light is the Lord's, not the Church's; from Him she receives it. She is to be a lightbearer to His glory. The candlestick stood in the holy place, the type of the Church on earth, as the holiest place was type of the Church in heaven. The holy place's only light was derived from the candlestick, daylight being excluded; so the Lord God is the Church's only
liglit; hers is the light of grace, not nature. "Golden" symbolizes at once the greatest precioiisness and sacredness : so that in theZend Avesta " golden " is synonymous with heavenly or divine. [Trench.] 13. His glorified form as man could be recognized by John, who had seen
it at the Transfiguration. In the midst—Implying Christ'a continual presence and ceaseless activity in the midst of His people on earth. In ch.4., when He appears in heaven. His insignia undergo a corresponding change; yet even there the rainbow reminds us of His everlasting covenant with them, seven—Omitted in two of the oldest MSS., but supported by one. Son of man—The form whicli John had seen enduring the agony of Gethsemane, and tho shame and anguish of Calvary, he now sees glorified. His glory (as iSono/jnan, not merely <S'on of God) is the resultof His humiliation stsSonof man. dowie tuthc foot—A iiiark of high rank. The garment and girdle seem to be emblema of His priesthood. Cf. Exodus 28. 2, 4, 31 ; LXX. Aaron's robe and girdle were "for glory and beauty," and combined the insignia of royalty and priesthood, the characteristics of Christ's antitypical priesthood " alter the order of Melchisedec." His being in the midst of the candlesticks (only seen in the temple), shows that it is as a king-priest He is so attired. This priesthood He has exercised ever since His ascension; and, therefore, here wears its emblems. As Aaron wore these insignia when He came forth from the sanctuary to bless the people (Leviticus 16.
and, as a complex whole, ideally complete, embody the chief spiritual characteristics of the Church, whether as faithful or unfaithful, in all ages. The churches selected are not taken at random, but have a many-sided completeness. Thus, on one side we have Smyrna, a Church exposed to persecutions unto death; on the other Sardis, having a high name for spiritual life and yet dead. Again, Laodi<rea, in its own estimate rich and having need o/nolh-
<?«£?, with ample talents, yet lukevuarm in Christ's cause; on the other hand, Philadelphia, with but a little strength, yet keeping Christ's word and having an open door of usefulness set before it by Christ Himself. Again, Ephesus, Intolerant of evil and offalse apostles,yeth&\iiig left its first love; on the other hand, Thyatira, abounding in works,
4, 2.3, 24, the chetoneth, or holy linen coat), so when Christ shall come again. He shall appear in the similar attire of "beauty and glory" (Margin, Isaiah 4.2). The angels are attired somewhat like their Lord (ch. 15. G). The ordinary girding for oneactively engaged, was at the loitrs ; but JosEPHUS, Antiquities 3., 7. 2, expressly tells us tliat the Levitical priests were girt higher up, about the breasts or paps, appropriate to calm, majestic movement. The girdle bracing the frame together, symbolizes collected powers. Righteousness and faithfulness are Christ's girdle. The high priest's girdle was only interwoven with gold, butCluist's
love, service, and faith, yet suffering the false prophetess to seduce many. In another aspect, Ephesus in conflict with false freedom, i. e., fleshly licentiousness (the Nicolai-
tiins); so also Pergamos in conflict with Balaam-like tempters to fornication and idol-meats ; and on the other Bide, Philadelphia in conflict with the Jewish synagogue,
i. e., legal bondage. Finally, Sardis and Laodicea without any active opposition to call forth their spiritual energies; a dangerous position, considering man's natural indolence. In the historic scheme of interpretation, which seems fanciful, Ephesus (meaning "the beloved" or "desired " [StierJ) represents the waning period of the apostolic age. Stnyrna (" myrrh"), bitter suS'ering, yet sweet and costly perfume, the martyr period of the Dccian and Diocletian age. Pergamos (a "castle" or "tower"), the Church possessing earthly power and decreasing spirituality from Constantine's time until the seventh century. Thyatira ("unwearied about sacrifices"), the Papal Church in the first half of the Middle Ages ; like "Jezoljel," keen about its so-called sacrifice of the mass, and slaying the prophets and witnesses of God. Sardis, from the close of the twelfth century to the Reformation. Philadelpliia (" brotherly love "), the first century of the Relorniatiou. Laodicea, the Reformed Church after its first zeal had become lukewarm. Vi. see the voice— i. e., ascertain whence the voice came; to see who was It from whom the voice proceeded, ttiat—dreek, "of what kind it was which.'' The voice Is that ol God the Father, as at Christ's baptism
is all of gold ; the antitype exceeds the type. 14. Greek, "But," or " And." like wool— Greek, "like white wool." The cotowr is the point of comparison
; signilying purity and glory. (So in Isaiah 1. 18.) Not age, for hoary hairs are the sign of decay, eyes . . . as . . . flame—ali-scai ching and penetrating like fire: at the same time, also, implying consuming Indignation against sin, especially at His coming "in flamingflre, taking vengeance" on all the ungodly, which is confirmed as the meaning here, by Revelation 19. 11, 12. 15. fine brass Greek, " chalcoUbanus," derived by some from two Greek words, brass i»ncl frankincense: derived l)y Bochaut from Greek chahon, brass, and Hebrew libbeen, to whiten ; hence, brass, wliich In the furnace has reached a white lieat. Thus it answers
to "burnished (flashing, or glowing) brass," Ezekiel 1.7; Revelation 10. 1," His feet as pillars of fire." Translate, " Glowing brass, as if they had been inade fiery (red-hot)
Christ's Gloi-'tous Power and Majesty. EEVELATION II, The Epistle to the Cliurch at EpkexuB.
The oldest MSS. read, "Write <7iere/ore" (Inasmuch as I, " the First and Last," have the keys of death, and vouchsafe to thee this vision for the comfox-tand warning of the Church), things which are—"the things which thou hast seen" are those narrated in this chapter (cf. v. 11). "The tilings which are" imply the present state of things in tlie churches when John was writing, as represented chs. 2. and 3. "The things which shall be hereafter," the things symbolically represented concerning the future history of chs. 4.-22. Alford translates, " What things they signify ;" but the antithesis of the next clause forbids this, " tlie things which shall be hereafter," Greek, " which are about to come to pass." The plural [Greek) "are," Instead of the usual G»-eeA construction singular, is owing to churches and persons being meant by "things" in the clause, " the things which are." 80. In Greek, "upon my right hand." the mystery . . . candlestieks— i u apposition to. and explaining, "the things which thou hast seen," governed by " Write." Mystery signifies the hidden truth, veiled under this symbol, and now revealed; its correlative is reretaZioJi. Stars symbolize lordship (Numbers 24. 17; cf. Daniel 12. 3, of faithful teachers; ch. 8. 10
In a furnacp." The feet of the priests were bare in ministering in the sanctuary. So our great High Priest here, voiceas . . . many waters—Ezeliiel 43.2; in Daniel 10.
6, it is "like the voice of a multitude." As the Bridegroom's voice, so the bride's, ch. 14. 2; 19. 6; Ezekiel 1. 24, the sherubim, or redeemed creation. His voice, howevei, is here regarded in its terribleness to His foes. Con-
trast Soug of Solomon 2. 8; 5. 2, with which cf. ch. 3. 20. 16. he had— Greefc, "having." St. John takes up the description from time to time, irrespective of the construc-
tion, u;t^ft^^'pam^e.s^)•o^-es o/ Zfte^iejiciZ. [ALFORD.] Ill . . . right hand seven stars—(v. 20; ch. 2. 1; 3. 1.) He holds them as a star-studded "crown of glory," or "royal diadem," in His hand : so Isaiah 62. 3. He is their Possessor and Upholder, out of . . . mouth -went— GreeA;, "going forth;" not wielded in the hand. His Word is omnipotent in executing His will in punishing sinners. It is the swoi-d of His .Spirit. Reproof and punishment, rather than its converting winning power, is the prominent point. Still, as He encourages the churches, as well as threatens, the former quality of the Word is not excluded.
Its two edges (back and front) may a"llude to its double
efficacy, condemning some, converting others. TertulriAN, adv. Jud., takes them of the Old and the New Testament. RicitARD OF St. Victor, " the Old Testament cutting externally our ca7-nal, the New Testament internally our sjnritual sins, sword Greek, Ronxphaia, the Thracian long and heavy broadsword: six times in Revelation, once only elsewhere in New Testament, viz., Luke 2. 35. iin . , . In his strength—in unclouded power. So shall the righteous siiine, reflecting the image of the Sun of righteousness. Trench notices that this description, sublime as a purely mental conception, would be intolerable if we were to give it an outward form. With the Greeks, eesthetical taste was the first consideration, to which all others must give way. With the Hebrews, truth and the full representation ideally of the religious leality were the paramount consideration, that representation being designed not to be outwardly embodied, but to remain a purely mental conception. This exalting of the essence above the form marks their deeper religious earnestness. 17. So fallen is man that God's manifestation of His glorious presence overwhelms him. laid his right hand upon me—So the same Lord Jesus did at the Transfiguration to the three prostrate disciples, of whom John was one, saying. Be not afraid. The " touch" of His liand, as of old, imparted strengtli. unto me—Omitted in the oldest MSS. the first . . . the last—(Isaiah 41.4; 44.6; 18.
12. 4; Jude 13). angels—Not as Alford, from Origen Homily 13 on Luke, and 20 on Numbers, the guardian angels of the churches, just as individuals have their guardian angels. For how could heavenly angels be charged with the delinquencies laid here to the charge of these angels? Then, if a human angel be meant (as the Old Testament analogy favours, Haggal 1. 13, "the Lord's Messenger in the Lord's message;" Malachi 2. 7; 3. 1), the bishop, or superintendent pastor, must be the angel. For whereas there weremanj' presbyters in each of the larger churches (as e. g., Ephesus, Smyrna, &c.), there was but mie angel, whom, moreover, the Chief Shepherd and Bishop of souls holds responsible for the spiritual state of the Churcli under him. The term angel, designat ing an office, is, in accordance with the enigmatic symbolism of this book, transferred from tlie heavenly to the earthly superior ministers of Jehovah; reminding them that, like the heavenly angels above, they below should fulfil God's mission zealously, promptly and etHcieutly. "Thy will be done on earth, as it is in heaven
CHATTER II.
Ver. 1-29. Epistles to Ephf.sus, Smyrna, PkrGAMOS, 'fHYATiRA. Eacli of the seven epistles in this cliapter and ch. 3., commences with "I know thy works." Each contains a promise from Christ, "To him that overcomcth." Each ends with "He that hath an ear, let him hefl,r what the Spirit salth unto the churches." The title of our Lord in each case accoi'ds with the nature of the address, and Is mainly taken from the Imagery of the vision, ch. 1. Each address has a threat or a promise, and most of the addresses have both. Their order seems to be ecclesiastical, civil, and geographical : Ephesus first, as being the Asiatic metropolis (termed " the light of Asia," and " first city of Asia"), the nearest to Patmos, where John received the epistle to the seven churches, and also as being that Church with whli^h John was especially connected ; then the churches on the west coast of Asia; then those In the interior, Smyrna and I'hlladelphift alone receive unmixed praise. Sardls and Laodlcea receive almost solely censure. In Ephesus, Pergamos, and Thyatlra, there are some things to praise, others to condemn, the latter element preponderating In one case (Ephesus), the former in tlie two others (Pergamos and Thyatlra). Thus the main charaoterlstics of the different slates of different churches, in all times and places, are portrayed, and they are suitably encouraged or warned. 1. Ephesus—famed for the temple of Diana, one of the seven wonders of the world. For tlire(< years Paul labored there. He subsequently ordained Timothy superintending overseer or bishop there: proliably his charge was but of a temporary nature. St. John, towards the close of his life, took It ns the centre from whh^li he superintended the province, holtleth— Greek, " holdeth fast," as lu v. '25; ch. :i. 11 ; cf. John 10. »»,
12.) From eternity, and enduring to eternity :" tlie First by creation, tlie Last hj' retrll)ution ; the First, beoau.so before me there was no God formed ; the Last, because after me there sliall be no other: the First, because from me are all things; the Last, because to me all things return." [RiciiAun of St. Victor.] 18. Translate as Greek, "And the Livino One:" connected with last sentence, t'. 17. and waa— Greek, "and (yet) I became dead." alive for evermore Greek, "living unto Iho oges of ages :" not merely " I live," but I have life, and am the source of it to my people. "To Him belongs absolute being, as contrasted with the relative being of tlie creature; others may share. He only hath Immortality: hritifi in essence, ni)t bi/ mere participation, immortal. [TllKoiiOKKr in Trench.] One oldest MS., with Knnlish Version, reads "Amen." Two others, and most of the oldest versions and F'atliers, omit It. His having pa,ssed througli death as one of us, and now living In tlic Infinite plenitude of
l!fe, reassures Mis people, since through Ulm death is the gate of resurrection to eternal life, have . . . keys of Greek, "Hades;" Hebrew, "Sheol." "Hell" In the sense, the place of torment, answers to a dltrerent Greek word, viz., (le/ienna. I can release from the utisecti world of Kpir its imt\ from heath whom I will. The oldest MSS. read by transposition, " Death and Hades," or Hell. It, Is death (which came in by sin, robbing man of his Immor-
tal birth-rlglit, Romans 5. 12) that peoples Iludes, and therefore should stand Hrst In order. ViV-j/.? are emblems of authority, opening and shutting at will "the gates of
Hades" (Psalm 9. 13, 14; Isaiah 38. 10; Matthew 10. 18). Itt. 554
KUINS OF CAPEliiNAU^a.
REVELATION II.
The Promise to him that Overeometh.
The Epistle to the Church at Ephesus.
and Tbrttji.l,ian, Prceseriptione Haereticorum 4ij, make these followers of Nicolas, one of the seven (honourably mentioned. Acts 6. 3, 5). They (Clemens Alexandrinus, Stromata 2. 20; 3. 4; and Epiphanius, Hwreses 2-5) evidently confound the latter Gnostic Nicolaitanes, or followers of one Nicolaos, with those of Revelation. MlCHAELis' view is probable: Nicolaos (conqueror of the people) is the Greek version of Balaam, from Hebrew Belang
29. The title of Christ here as "holding fast the seven Btars (from cli. 1. 16: only that, for having is substituted holding fiist in His grasp), and walking in the midst ol the eeven candlesticks," accords with tlie beginning of liis addiess to tlie seven churches representing the universal Church. IFatt-i/ig' expresses His unwearied activity in tlie Cturch, guarding her Irom internal and external evils, as the high priest moved to and fro in the sanctuary. 3.
I know thy works—expressing His omniscience. Not merely " thy professions, desires, good resolutions " (ch. 14.
Am, Destroyer of the people. Revelation abounds in such duplicate J?e6re?o and Greek names: as Apollyou, Abaddon : Devil, Satan : Yea {fih-eek Nai), Amen. The name, like other names, Egypt, Babylon, Sodom, is symbolic. Cf. V. 14, 15, which shows the true sense of Nicolaitanes: they are not a sect, but professing Christians who, like Balaam of old, tried to introduce into tlie Cliurch a false freedom, i. e., licentiousness; this was a reaction in the opposite direction from Judaism, the first danger to the Church combated in the council of Jerusalem, and by Paul in the Epistle to Galatlans. These symbolical Nicolaitanes, or followers of Balaam, abused Paul's doctrine of the grace of God into a plea for lasciviousuess (2 Peter
13, end), thy laboiir—Two oldest MSS. omit " thy ;" one supports it. The Greek mean^ "labour unto weariness." pntli-nce—persevering endurance, bear Evil men are a 6«jde/i which the Ephesian Church regarded as intolerable. We are to "bear (the same Greek, Galatlans 6.2) one another's burdens " in the case of weak brethren ; but
not to he&r false brethren, tried— by experiment; not the Greek for "test," as 1 John 4. 1. The apostolical churches had the miraculous gilt of discerning spirits. Cf. Acts 20.
28-30, wherein Paul presoientlj' warned the Ephesian elders of the coming false teachers, as also iu writing to Timothy at Epliesus. Tertulman, De baptism, 17, and Jerome, in dotal. Vir. Illuslr. in Lucca 7, record of John, that when a writing, professing to be a canonical history of the acts of St. Paul, had been composed by a presbyter of Ephesus, John convicted the author and condemned the work. So on one occasion he would not remain under the same roof as Cerinthus the heretic, say they areaposllcs—probably Judaizers. Ignatius, Ad Ephcsum 6, says subseqvientlj', "Onesimus praises exceedingly your good discipline that no heresy dwells among you ;" and 9, " Ye did not permit those having evil doctrine to sow their seed among you, but closed your ears." 3. borne . . . patience —The oldest MS.S. transpose these woi'ds. Then translate as Greek, "persevering endurance . . . borne." "Thou hast borne" my reproach, but "thou canst not bear the evil" {v. 2). A beautiful antithesis, and . . . hast laboured, and hast not fainted— The two oldest MSS. and oldest versions read, "and . . . hast not lalioured," omitting ',' and hast fainted." The difficulty wiiich transcribers bj' English Version reading tried to obviate, was the seeming contradiction, "I know tliy labour . . . and thou hast not laboured." But what is meant is, "Thou hast not been wearied out with labour." 4. somewhat
2. 15, 16, 19; Jude 4. 11; who both describe the same sort of seducers as followers of Balaam). The difficulty that they should appropriate a name branded with infamy in Scripture is met by Trench: T„c Antinomian Gnostics were so opposed to John as a Judaizing apostle, that they would assume as a name of chiefest honour one which John branded with dishonour. T. He that liath an ear —This clause precedes the promise in the first three addresses, succeeds to it in the last four. Thus the promises are enclosed on both sides with the precept urging the deepest attention as to the most momentous truths. Everyman "hath an ear" naturallj', but he alone will be able to hear spiritually to whom God has given "the hearing ear;" whose "ear God hatli wakened" and "opened." Cf. " Faith, the ears of the soul." [Cj.kmENS Alexandrinus.] the Spirit saith— what Chrii4 saith, tAe Spirit saith; so one are the Second and Third Persons, unto the churclies—not merely to the particular, but to the universal Church, give . . . tree of life —The thing promised corresponds to the kind of fuithtulness manifested. They who refrain from Nicolai tune indulgences (V. 6) and idol meats (,v. 14, 15), shall eat of meat infinitely superior, viz., the fruit of the tree of life, and the hidden manna (v. 17). overcometh—In John's Gospel
. . . because translate, "I have against thee (this) Chat," &c. It is not a mere "somewhat:" it is every tiling. How characteristic of our gracious Lord, that He puts foremost all He can find to approve, and only after this notes the shortcomings! left thy first love—to Christ. Cf. 1 Timothy 5. 12, " cast off their first faith." See the Ephesians'
(16. 33) and First Epistle (2. 13, 14; 5. 4, 5) an object lollows,
viz., "the world," "the wicked one." Here, where the final issue is spoken of, tlie conqueror is named absolutely. Paul uses a similar image, 1 Corinthians 9. 24, 25 ; 2 Timothy 2. 5; but not the same as John's phrase, except Romans 12. 21. will I give—as the Judge. Tlie tree of life in Paradise, lost by the fall, is restored by the Redeemer. Allusions to It occur Proverbs 3. 18; 11. 30; 13. 12; 15. 4, and prophetically, ch. 22. 2, 14 ; Ezekiel 47. 12; cf. John 6. 51. IV
first tone, Ephesians 1. 15. This epistle was written under Doraitian, when thirty years had elapsed since Paul had written his Epistle to them. Their warmth of love had given place to a lifeless orthodoxy. Cf. Paul's view of faith so-called without love, 1 Corinthians 13. 2. 5, whence—from what a height, do the first works—the works which flowed from thy first love. Not merely " feel thy first feelings," but do works flowing from the same principle as formerly, " faith which worketh by love." qnlckly—Omitted in two oldest MSS., Vulgate and Coptic versions: supported by one oldest MS. I will come— Greek, " 1 am coming " In special Judgment on thee, remove thy candlestick out of his place—I will take away the Church from Ephesus and remove it elsewhere. "It is removal of the candlestick, not extinction of the candle, which is threatened here; judgment for some, but that very Judgment the occasion of mercy for others. So it has been. The seat of the Church has been changed, but the Church itself survives. What the East has lost, the West has gained. One who lately visited Ephesus found only three Cliristlans there, and these so ignorant ns scarcely to have heard the names of St. Paul or St. John." [Trench.] 6. But—How graciously, after necessary censure. He returns to praise for our consolation, and as an example to M, that we would show, when we reprove, we have more pleasure in praising than in fault-finding, hatest the deeds—We should hate men's evil deeds, not hate the men themselves. NIcolaltanes — Iben^US, Ucereses 1. 2«. 3; 82
is interesting to note how closely these introductory addresses are linked to the body of Revelation. Thus, </»«
tree of life here, with ch. 22. 1 ; Deliverance from the second death (ch. 2. 11), with ch. 20. 14; 21. 8; The new name (ch. 2.
17), with ch. 14. 1; Power over the tiations, with ch. 20. 4; The morning star (ch. 2. 28), with ch. 22. 16; The tvhile raiment (ch. 3. 5), with ch. 4. 4; 16. 15; The name in the book of
life (ch. 3. 5), with ch. 13. 8 ; 20. 15; The new Jerusalem its citizenship (ch. 3. 12), with ch. 21. 10. in tlte midst of tlie paradise—The oldest MSS. omit " the midst of." In Genesis 2. 9 these words are appropriate, for there were other trees in the garden, but not in the midst of it. Here the
tree of life is simply in the paradise, for no other tree is mentioned in it; in ch. 22.2 the tree of life is"t« the midst of the street of Jerusalem;" from this the clause was Inserted here. Paradise (a Persian, or else Semitic word), originally used of any garden of delight; then specially of Eden; then the temporary abode of separate souls in
bliss; then "the Paradise o/ God," the third heaven, the Immediate presence of God. of God—(Ezcklel 28. 13.) One oldest MS., with Vulgate, iSyriac,&m\ Coi>tic,a.ut\ CYPHiyVN, read, "XY God," as in ch. 3. 12. So Christ calls God "Mj/ God and your God" (John 20. 17; cf. Ephesians 1. 17). God
Is our God, in virtue of being peculiarly Chri-Ws God. The
'JJie Epistle to the Cliurch at Smyrna. REVELATION II. The Epistle to the Church at Perganun,
not be hurt Greek, " shall not by any means (or popslbly) be hurts" the second death—" the lake of fire. ' "The death in life of the lost, as contrasted with tl>e life in death of the saved." [Trench.] The phrase "the second death" is peculiar to the Apocalypse. What matter about the first death, which sooner or later must pass over us,
main bliss of Paradise is, that It is the Paradise of Ood; God Himself dwelling there (ch. 21. 3). 8. S»nj-rn«—in ionla, a little to the nortli of Ephesus. Polycakp, martyred in 168 A. r>., eighty-six years after his conversion, was bishop, and probably "the angel of the Clinrch in Smyrna ' meant here. The allusions to persecutions and
If we escape the second death f " It seems that they who die that death shall be hurt by it; whereas, if it were annihilation, and so a conclusion of their torments, it would be no way hurtful, but highly benetloial to them. But the living torments are the second death." [Bishop Peakson.] "The life of the damned is death." [Augustine.] Smyrna (meaning myrrh) yielded its sweet perfume in being bruised even to death. Myrrh was used in embalmingdead bodies (John 19. 39); was an ingredient in the holy anointing oil (Exodus 30. "23); a perfume of the hea venly Bridegroom (Psalm 45. 8), and of the bride (Song of Solomon 3. 6). "Atfliction, like it, is bitter for the time being, but salutary; preserving the elect from corruption, and seasoning them for immortality, and gives scope for the exercise of the fragrantly-breathing Christian virtues.' [ViTRiNGA.] Polycarp's noble words to his heathen judges who wished him to recant, are well known: "Fourscore and six years have I served the liOrd, and He never wronged me, how then can 1 blaspheme ray King and Saviour?" Smyrna's faithfulness is rewarded by its candlestick not having been removed out of it-s place (v. 5); Christianity has never wholly left it; whence the Turks call it "Infidel Smyrna." VA. Trench prefers writing Pergamus, or rather, Pergamum, on the river Caicus. It was capital of Attains the Second's kingdom, which was bequeathed by him to the Romans, b. c. 13.?. Famous for its library, founded by Eumenes (197-159), and destroyed by Caliph Omar. Parchment, i. e., Pergamena charta, was here discovered for book purposes. Also, famous for the magnificent temple of Esculapius, the healing god. [Tacitus, Annals, 3.63.] he whleh hath the sharp sword with two edges—Appropriate to His address having a twofold beaming, a searching power so as to convict and convert some (y. 13, 17), and -to convict and condemn to punishment others (v. 14-10, especially u
faltlifulness nnto death accord with this view. Ignatius {Martyrium Ignatii, 3), on his way to martyrdom in Pvome, wrote to Poi/YCARP, then (108 a. d.) bishop of Smyrna; if
nis bishopric commenced ten or twelve years earlier, the dates will harmonize. Tertullian, Frcescriptione Hcere-
<ioc« «m, 32, and iRENiEUS, who had talked with Polycarp in youth, tell us Polycarp was consecrated bishop of Smyrna by St. John, tlie First . . . tlie L.a»t . . . was dead . . . ts alive—Ttie attributes of Christ most calculated to comfort the Church of Smyrna under its persecutions; resumed from ch. 1. 17, 18. As death was to Him but the gate to life eternal, so it is to be to them (v. 10, 11). 9. tUy worlts, and—Omitted in two oldest MSS.. Vulgate, and Coptic. Supported by one oldest MS. trlbnlatJon— owing to persecution, poverty—owing to " the spoiling of their goods." but thou art ricli—in grace. Contrast Laodicea, rich in the world's eyes and her own, poor before God. "There are both poor rich-men, and ricli poor-men In God's sight." [Trench 1 blaspliemy of tliem—blasphemous calumny of thee on the part of (or arising from) them, &c. say they ore Jews, and are not—Jews by national descent, but not spiritually of " the true circumcision." The Jews blaspheme Christ as "the hanged
one."' As elsewhere, so at Smyrna they bitterly opposed Christianity; and at Polycarp's martyrdom tliey joined theheathens in clamouring for his being cast totlielions; and when there was an obstacle ta tliis, lor his being burnt alive; and with their own hands they carried logs for the pile, synagogue of Satan—Only once is tlie terra "synagogue" in the New Testament used of tlie Christian assembly, and that by tlie apostle wlio longest maintained
tJie union of tlie Church and Jewish Synagogue. As the Jews more and more opposed Christianity, and it more and more rooted itself in the Gentile world, the term "synagogue" was left altogether to the forraer,and Christians appropriated exclusively the honourable term "Cliurch;" contrast an earlier time, when the Jewish tlieocracy is called "the Churcli in the wiUlenicss." Cf. Numbers 16. 3; 20. 4, "congregation of the Lord." Even in James 2. 2 it is "your (not the Lord's) assembly." The
16; cf. also Note, ch. 1. 16). 13. 1 know thy worlts—Two oldest MSS. omit this clause; one oldest MS retains it. Satan's seat—rather as the Greek is translated all through Revelation, "throne." Satan, in impious mimicry of God's heavenly throne, sets up his earthly throne (ch. 4.
Jexvs, who might have been "the Church of God," had now, by their opposition and unbelief, become the synagogue of Satan. So "the throne of Satan" (u. 13) repre-
2). Esculapius was worshipped there under the serpent form; and Satan, tlie old serpent, as the Instigator (cf. v.
10) of fanatical devotees of Esculapius, and, through them, of the supreme magistracy at Pergamos, persecuted one of the Lord's people (Ant I pas) even to death. Thus, this address is an anticipatory preface to ch. 12. 1-
lieuts the heathens' opposition to Christianity; "the depths of Satan" {v. 21), the opposition of heretics. lO. none—The oldest MSS. read, "Pear not those things," Ac. "The Captain of our salvation never keeps back what those wlio faithfully witness for Him may have to bear
17; Note, "throne . . . the dragon, Satan . . . w-ar with her seed," 5. 9, 17. even l» those days—Two ohiest MSB. omit "even;" two retain it. wherein—Two oldest MSS. omit this (then translate, "in the days of Antlpas, my faithful witness," or " martyr"); two retain It. Two oldest MSS. read, " My witness, my faithful one ;" two read as HMglish
for His name's sake; never entices recruits by the prom-
ise tlu y shall find all things easy and pleasant there." [Trench.] devil — "the accuser." He acted, througli Jewish accxisers, against Christ and His people. The (^on-
Vei-sion. Antlpas is another form for Antlpater. Simeon Msitaphrastks has a palpably legendary story, unknown to the early Fathers, that Antlpas, in Doinltlan's reign, was shut up in a red-hot brazen bull, and ended liln
flicl. of the latter was not with mere flesh and blood, but wltli the rulers of the darkness of this world, tried— with temptation by " the devil." The sauKi event Is often
tool ha temptation from the devil, and a trial from God God ullting and winnowing tlie man to separate his chalf
life in thanktigivlngs and prayers. Hengstknhbrq malces the name, like other apocalyptic names, symboli-
from his wheat, tlie devil sifting him In the hope tliat nothing but chafT will be found in him [Trkncii]. ten d«y«—Hot the Um persecutions from Nero to Diocletian. Lyra explains ten years on the year-day principle. The
cal, meaning one standing out "against ail" for Christ's sake. 14. few—in comparison of tlie many tokens of thy faithfulness, hold the doctrine of Ilalaam—" the teaching of Ualanm," iriz., that which he " tauglit Balak." Cf. " the counsel of Balaam," Numbers 31. 16. Jialak is dative in the Greek, whence Bbnokl translates, "taught (the Moabltes) for (i. to please) Balak." But though In Numbers It Is not expressly said he taught Jialak, yet there is nothing said InconHisteiit with his having done so ; and Johkhhus, Antiquities, 4. 6. 6, says he did so. Th* dative is a Hebraism for the accusative, children— Wree*, " sons of Israel." stumbling-block— ;i7., that part of a t rap on which the bait was laid, and which, when touched, caused the trap to close on Its prey; then any entanifl^
iJiorlnetiS of the duration of the persecution Is evidently made the ground of consolation. The time of trial shall
b(! short, the duration of your Joy shall be for ever. Cf. the use of "ton dnys" for a short time. Genesis 21.50; Kumbcis 11. 19. Ten is tlie number of the world-powers hostile to the tJliurcli ; cf. tlie ten horns of the beast.ch. 13.
1. unto deatli—BO a« even to endure death for my sake. roroM'n of life—James 1. 12; 2 Timothy i. S, "crown of
rlj;lileouKiieHS ;" 1 Peter 6. -4, "crown of glory." The crown
Is the f/<iir/««</, the mark of a conqtieror, or of one rejoiring, or at iifeoMt , but <liadem is the mark of u king. 11. nhall
6.56
Against Ealing Things Sacrificed to Idols. REVELATION II. The Epistle to the Church at Thyaiira.
next the heart. The word Urim means light, answering to the colour while. None but the high priest knew the name written upon it, probably tlie iucommunioable name of God, " Jeliovah." The high priest consulted it in some divinely-appointed way to get direction from God when needful. The " new name" is Christ's (cf. ch. 3.
ment to the foot. [Trench.] eat things sacrlllced unto Idols—the act common to the Israelites of old, and the Nicolaltaues In St. John's day; he does not add what was peculiar to the Israelites, viz., that thej' sacrificed to
Idols. The temptation to eat idol meats was a peculiarly strong one to the Gantile converts. For not to do so involved almost a withdrawal from partaliing of any social meal with the heathen around. For idol meats, after a part had been oflered in sacrifice, were nearly sure to be on the heathen entertainer's table; so much so, that the Greek" lo kill" (thuein) meant originally " to sacrifice." Hence arose the decree of the council of Jerusalem forbidding to eat such meats ; subsequently some at Corinth ate unscrupulously and knowingly of such meats, on the ground that the idol is nothing ; others needlessly tortured themselves with scruples, lest unknowingly they should eat of them, when they got meat I rom the market, or in a heathen friend's house. St. Paul handles the question, 1 Corinthians 8. and 10. 2.5-3;?. fornication— often connected with Idolatry. 15. tltou—Empliatical
12, "I will write upon him my new name"): some new revelation of Himself wliich shall hereuller be imparted to His people, and which they alone are capable of receiving. The connection with the "hidden manna" will thus be clear, as none save the high priest had access to the " manna hidden" in tlie sauotuary. Believ-
ers, as spiritual priests uuto God, shall enjoy the heavenly antitypes to the hidden manna and the Urim stone. What they had peculiarly to contend against at Pergamos was the temptation to idol meats, and fornication, put lu their way by Balaamites. As Phiiielias was rewarded with "an everlasting priesthood" for his zeal against these very sins to which the Old Testament Balaam seduced Israel ; so the heavenly higli priesthood is the reward promised here to those zealous against the New Testament Balaamites tempting Christ's people to the same sins, recelveth It— viz., "the stone;" not "the new name;" see above. The "name that no man knew but Christ Himself," He shall hereafter reveal to his people. 18. Thyaiira—in Lydia, south of Pergamos. Lydia, the purple-seller of this city, liaving been converted at Phil-
"So THOU also hast," &c. As Balak and the Moabites of old had Balaam and his followers literally, so hast Ihou
also them that hold the same Balaamite or Nicotailane doc-
trine spiritually or symbolically. Literal eating of idol meats and fornication In Pergamos, were accompanied by spiritual idolatry and fornication. So Trench explains. But I prefer taking It, "thou also," as well as Ephesus ("in like manner" as Ephesus; see below tiie oldest reading), hast . . . Nicolaitanes, with this important difference, Ephesus, as a Church, hates them, and casts them out, but thou "hast them," viz., in the jChurch. Ooctrlne—teaching {Note, v. 6): viz., to tempt God's people
ippi, a Macedonian city (with which Tliyatira, as being a Macedonian colony, had nalui-ally much intercourse), was probably the instrument of first carrying tlie Gospel to her native town. Joliu follows the geograpliical order here, for Tliyatira lay a little to the left of the road from Pergamos to Sardis (Stkabo, 13. t). Son ol God . . . eyes like . . . flre . . . feet . . . like tine brass—or "glowing brass" (Note, ch. I. 14, 15, whence this description is resumed). Again His attributes accord with His address. The title "Son of God," is from Psalm 2. 7, 9, which is referred to in t). 27. The attribute, "eyes like flame," Ac, answers to v. 23, "I am He which searcheth the reins and heart.s." The attribute, " feet like . . . brass," answers to
to idolatry, which, thing I hate—It Is sin not to hate what God hates. The Ephesian Church (u. 6)had this point of superiority to Pergamos. But the three oldest MSS., and Vulgate and Syriac, read instead of " whicli I hate," "In like manner." 16. The three oldest MSS. read, "Repent, there/ore." Not only the Nicolaitanes, but the whole Church of Pergamos is called on to repent of not having hated the Nicolaitane teaching and practice. Contrast St. Paul, Acts 20. 26. I will come— I am coming, fi^ht against them Oreek, " war with them :" with the Nicolaitanes primarily; but including also chastisement
v. 27, "as the vessels of a potter shall they be broken to shivers," He treading thein to pieces with His strong feet. 19. The oldest MSS. transpose the English Version order, and read, "Faith and service." The lour are subordinate to "thy works;" thus, " I know thy works, even tlie love and the faith (these two forming one pair, as ' faitli works by love,' Galatians 5. 6), and the service (ministration to the suffering members of the Church, and to all in spiritual or temporal need), and the endurance of (i. e., shown by) thee" (this pronoun belongs to all four). As love is inward, so service is its outward manifestation. Similarly, faith and persevering endurance, or "patient continuance
of the whole Church at Pergamos: cf. " unto thee." wltli the sword of my menth—Resumed from ch. 1. 16, but with an allusion to the drawn sword witli^wliich the angel of the Lord confronted Balaam on his way to curse Israel: an earnest of the sword by whicli he and the seduced Israelites fell at last. The spiritual Balaamites of
8t. John's day are to be smitten with tlie Lord's spiritual sword, the word or "rod of His moutli." 17. to eat Omitted in the three oldest MSS. the lilddeii iiiunnn the heavenly food of Israel, in contrast to the idol meats
(tlie same G'reeA; as here, Romans '2. 7) in well-doing," are connected, and thy works; and the last—Omit the second "and," with the three oldest MSS. and the ancient versions; translate, "And (I know) thy works which are
(v. 14). A pot of manna was laid up in tlie holy place "before the testimony." The allusion is here to this: probably also to the Lord's ' discourse (John 6. iJl-lW). IVamlate, " The manna which is hidden." As the manna bidden in the sanctuary was by Divine power preserved from corruption, so Christ in Ills incorruptible body has passed into the heavens, and is hidden tliere until the time of His appearing. Christ Himself is tlie manna "hidden" from the world, but revealed to the believer, so that he has already a foretaste of His preclousness. Cf. as to Christ's own hidden food on earthj John t. 32, 31, and Job 23.12. The lull manifestation shall beat His coming. Believers are now hidden, even as their meat Is hidden. As the manna in the sanctuary, unlike the oilier manna, was iiieorruplible, so the spiritual feast offered to all who reject the world's dainties for Christ Is everlasting : an iiicorruptii)le body and life for ever In Christ at the resurrection, white stone . . new name . . . no man kitoweth saving he, &c. — Trench's explanation seems best. H7a/f is tlie colour and livery of heaven. " New" implies sonielliing altogether renewed and heavenly. The white stone Is a
last (to be) more in number than the first;" realizing 1 The.ssalonians 4. 1 ; the converse of Matthew 12. 45; 2 Peter
2. 20. Instead of retrograding from " the first works " and
"first love," as Ephesus, TliyaMra's last works exceeded her/rr«Mv. 4, 5). 20. a few things-Omitted in the three oldest M.SS. Translate then, " 1 have against thee that,"
&.C. sufTercst—The three oldest MSS. read, " let test alone." that woman—Two oldest M.SS. read, "thy wife;" two omit it. Vulgate and most .ancient versions read as English Version. The symbolical Jezebel was to flio Church of Tliyatira what Jezebel, Ahali's " wile," waji to him. Some self-styled prophetess (or as tlie feminine la Hebrew is often used collectively to express a multUude, a set offalie in-ophets), as closely attached to llie Church of Thyatira as a wife is to a husband, and as powerfully Influencing for evil thai Church as Jezeliel did Aliab. As Balaam, in Israel's early lilst.ory, so Jezeliel, daiighler of
Eth-liaal, king of SIdon (I Kings Id. 31, foniicrly priest of Astarte, and murderer of his predecessor on the tiirono, Jo.SKPHUS, Contra Apion, 1. 18), was the great seducer to
glltttering diamond, the Urim borne by the high priest within the choschen or breastplate of judgment, with the twelve tribes' names on the twelve precious stones.
Idolatry in Israel's later history. Like her father, slie was
swift to shed blood. Wholly given lo Baal-worsliip, like
What is Commended and what is EEVELATION 11. Wanting in the Church at Thyalira.
Eth-baal, whose name expresses his idolatry, she, with her strong will, seduced the weak Ahab and Israel beyond the calf-worship (which was a worship of the true God under tlie cherub-ox form, i. e., a violation of the second commandment) to that of Baal (a violation of the first commandment also). She seems to have been herself a priestess and prophetess of Baal. Cf. 2 Kings 9. 22, 30, " whoredoms of . . . Jezebel and her !<;ite/iera/<s" (impurity was part of the worship of the Piioenician Astarte, or Venus). Her spiritual counterpart at Thj'atira lured God's '"servants " by pretended utterances of inspiration to the
being the only motives whicn God recognizes as sound.
24;. you . . . and . . . the rest—The three oldest MSS. omit "and;" translate then, "Unto you, the rest." aa many as have not—not only do not hold, but are free from contact with, and which—The oldest MSS. omit "and ;"
translate, " whosoever." the depths—These false prophets boasted peculiarly of their knowledge of mysteries and the deep things of God; pretensions subsequently expressed by their arrogant title, Gnostics ("full of knowledge"). The Spirit here declares their so-called "depths" (viz., of knowledge of Divine things) to be really "depths of Satan ,•" just as in v. 9, He says, instead of " the synagogue
same libertinism, fornication, and eating of idol meats, as the Balaamites and Nicolaitanes (v. 6, 14, 15). By a false spiritualism these seducers led their victims into the grossest carnality.as though things done in the flesh were outside the true man, and were, therefore, indifferent. "The deeper the Church penetrated into heathenism, the more she herself became heathenish ; tliis prepares us for the expressions 'harlot' and ' Babj-lon,' applied to her afterwards." [Auberlen.] to teach and to seduce—The three oldest MSS. read, "And she teaches and seduces," or "deceives." "Thyatira n^as just the reverse of Ephe-
of God," "the synagogue of Satan." HENOSTEKBERa thinks the teachers themselves professed to fathom Die depths of Satan, giving loose rein to fleshly lusts, without being hurt thereby. They who thus think to fight Satan with his own weapons always find him more than a match for them. The words, "as they speak," i. e., "as they call them," coming after not only "depths," but "depths of
Sii tan,"seem to favour this latter view, otherwise I should prefer the former, in whicli case, "as they speak," or "call them," must refer to "depths" only, not also " depths of Satan." The original sin of Adam was a desire to know EVIL as well as good; so in Hengstenberq's view, those who professed to know " the depths of Satan."
8us. There, much zeal for orthodoxy, but little love; here, activity of faith and love, but insufficient zeal for godly discipline and doctrine, a patience of error even where there was not a participation in it." [Trench.] 31. space — GJ'ce/t, " time." of her fomlcatloii . . . site repented not—The three oldest MSS. read, "And she willeth not lo repent of (lit., out of, i. e., so as to come out of) her fornica-
It is tiie prerogative of God alone to know evil fully, without being hurt or defiled by it. I will put—Two oldest MSS. have "I put," or "cast." One oldest MS. reads as English Versiott. none other burden—save abstinence from, and protestation against, these abominations; no "depths" beyond your reach, such as they teach, no new doctrine, but the old faith and rule of practice once for all delivered to the saints. Exaggerating and perfecting Paul's doctrine of grace without the law as the source of Justification and sanctlUcatlon, these false prophets rejected the law as a rule of life, as though
tion." Here there is a transition from litei-al to spirituat fornication, as appears from v. 22. The idea arose from .lehovah's covenant relation to tlie Old Testament Church being regarded as a marriage, any transgression against which was, therefore, harlotry, fomication, or adultery. Behold—Calling attention to her awful doom to come. I will— Greek present, " I cast her." a bed—The place of her sin shall be tlie place of her punishment. The bed of her sin shall be her bed of sickness and anguish. Perhaps
it were an lutoleralile "burden." But It is a "light" burden. In Acts 15. 28, 29, the very term "burden," as here, is used of abstinence fi-om fornication and idol meats; to this tlie Lord here refers. 25. that which ye have already—(Jude 3, end.) hold fast—do not let go from your grasp, however false teachers may wish to wrest it from you. till I come—when your conflict with evil will be at an end. The Greek implies vncertaxnty as to when He shall come. 20. And—Implying the close connection of the promise to the conqueror tliat follows, wltii the preceding exhortation, v. 25. and keepeth— Greek, "and he that keepeth." Cf. the same word in the passage already alluded to by the Lord, Acts 15. 28, 29, end. luy works—in contrast to "her (English Version, their) works" (v. 22). The works which I command, and which are the fruit of my Spirit, unto the end—(Matthew 24.
B. pestilence was about to be sent. Or the bed of the grave, and of the hell beyond, where the worm dieth not. them that commit adultery with her—spiritually; including both the eating of idol meats and fornication. " Witli lier," in the Oreeh, \mp\'ies participation tvil/i her in lier adulte-
ries, viz., hy suffering her {v. 20), or lettinc/ her alone, and so virtually encouraging her. Her punishment is distinct from theirs; slie ia to l)e cast into a bed, and her children to be killed; whilst those whomalce tlieraselves partakers of her sin Ijy tolerating her, are to be cast into great tribu-
lation, except they repent Oreck aorist, "repent" at once ; shall have repented by the l ime limited In my purpose, their deeds—Two of the oldest MSS. and most ancient versions read " her." Thus, God's true servants, who hy connivance, are incurring the guilt of her deeds, are distinguished from her. One oldest MS., ANnitEAS, and CYPitr AN, support " their." 23. her children—(Isaiah
1.'!.) The image is perhaps from the race, wherein it Is not enough to enter the lists, but the runner must persevere to the end. give ftower— Greek, " authority." over the nations—at Christ's coming tlie .saints shall possess the kingdom " under the wliole heaven;" therefore over this earth ; cf. Luke 19. 17, " Have thou authority (the same word as here) over ten cities." 27. From Psalm 2. 8, 9. rnle — lit., "rule as a shepherd." In Psalm 2. 9 It is, "Thou Shalt break them with a rod of iron." The LXX. polnllng the Jlebrew word differently, read as llovelation liere. The English Version of Psalm 2.9 is doubtless right, as the parallel word, "dash In pieces," proves. But the Spirit in tills case sanctions the additional thought as true, tliat the I^ord shall mingle mercy to some, with Judgment on others; lieginning by destroying His Antichrlstlaii foes. Ho shall reign In love over the rest. "Christ shall rule them witli a sceptre of iron, to make tluMn capable of being ruled with a sceptre of gold; severity first, that grace may come after" [Tkknch, who
57. 3; Kzekiel '£i. 45, 47.) Hor proper adherents; not those who suffer her, hut those who are l)egotten of her. A distinct class from the last in v. 22 (cf. A'ole there), whose sin was less direct, being that only of connivance, kill . . . with death—Cf. the disaster that overtoolc the literal Jezebel's votaries of Baal, and Ahab'.s sons, 1 Kings IH. 40; 2 Kings 10. 0,7, 24, 25. Kill with death is a Hebnilsni lor slay with moat sure and awful death ; so"dylng thou shalt die" (Genesis 2. 17). Not "die the (common d(>iilh of men" (Numbers 18. 29). all the churches shall know— Implying tliat tliese addresses arc designed for tlie calliolic Church of all ages and places. So palpably shall God's band be seen In the Judgment on Thyallni, that IIk! whole Cliureh sliall recognl/.o It as God's doing. I am he—the "I" is strongly emphatical : "that it Is / am He who," searcheth . . . hearts—God's peculiar at tribute Is given to CliriKt. The "reins" are the seat of the desires; the "lieart," lliat of the tlioughts. TIk; Greek for "searcheth" expresses an accurate following up of h11 tracks and wIndliigK. unto every one of yaw— lit., "unto you, to each," Ac. accordlnjj lo your works— to be Judged not according to tlie mere act as It appenrs M Uinn, bul witli reference to tliu motl ve,/ui7/i and love
111 Inks we ought to translate "sckptkk" for "rod," as
ill Kelirews 1. 8). "Shepherd" is used in Jeremiah 6.
3, of hostile rulers ; so also Zcchariah II. l(i. As severity here is the primary .thought, "rule as a shepherd" seems to mo to be used thus: He who would have shepherded them with a pastoral rod, shall, because of their Imrduucd unbelief, shepherd them with a rod of
The Epkde to the Church at Sardis. REVELATION III. Tlireatenings against Uarepmlanct.
tron. sliall they be broken—So one oldest MS., Vulgate,
Father's judgment. In the sight of men, Sardis had "a name of living:" "so many and so great are the obligations of pastors, that he who would in reality fulfil even a third of them, would be esteemed holy by men, whereas, if content with that alone, he would be sure not to escape hell." [Juan d'Avila.] Note, in Sardis and Laodicea alone of the seven we read of no conflict with foes within or without the Church. Not that either had renounced the appearance of opposition to the world; but neither had the faithfulness to witness for God by word and example, so as to "torment them that dwelt on the earth" (ch. 11. 10). 3. how thou hast received—(Colossi an s 2. 0; 1 Thessalonians 4. 1 ; 1 Timothy 6. 20.) What Sardis is to "remember" is, not how joyfullj' she had received originally the Gospel message, but how the precious deposit was committed to her originally, so that she could not say, she had not "received and heard" it. The Greek is not aorist (as in ch. 2. 4, as to Ephesus, "Thou didst leave thy first love"), but "thou hast received" (perfect), and still hast the permanent deposit of doctrine committed to thee. The word "keep" (so the Greek is for English Version, "hold fast") which follows, accords with tli is sense. "Keep" or observe the commandment which thou hast received and didst hear. YiearA— Greek aorist, "didst hear," viz., when the Gospel doctrine was committed to thee. Trench explains "how," with what demonstration of the Spirit and power from Christ's ambassadors the truth came to you, and how heartily and zealously you at first received it. Similarly Bengel, "Regard to her former character (how it once stood) ought to guard Sardis against the future hour, whatsoever it shall be, proving fatal to her." But it is not likely that the Spirit repeats the same exhortation virtually to Sardis as to Ephesus. if tlierefore—seeing thou art so warned, if, nevertheless, &c. come on tiice. as a thief—in special judgment on thee as a Church, with the same stealthiness and as unexpectedly as shall be my visible second coming. As t?ie thief gives no notice of his approach. Christ applies the language which in its fullest sense describes His second coming, to describe His coming in special judgments on churches and states (as Jerusalem, Matthew 24.), these special judgments being anticipatory earnests of that great last coming. " The last day is hidden from us, that every day may be observed by us." [Augustine.] Twice Christ in the days of His flesh spake the same words (Matthew 24. 42, 43; Luke 12. 39, 40); and so deeply had his words been engraven on the minds of the apostles, that they are often repeated in their writings (ch. 16. 15; I Thessalonians 5. 2, 4, 6 ; 2 Peter 3. 10). The Greek proverb was that " the feet of the avenging deities are shod with wool," expressing the noiseless approach of the Divine judgments, and their possible nearness at the moment when they were supposed the farthest off. [Tbencu.] 4. The three oldest MSS. prefix "but," or "nevertheless" (notwithstanding thy spiritual deadness), and omit "even.'' names—persons named in the book of life (i>. 5j known by name by the Lord as His own. These had the reality corresponding to their name; not a mere »ia»t€ •among men as living, whilst really dead (v. 1). The gracious Lord does not overlook any exceptional cases of
(il/riac, and Coptic Versions read. But two oldest MSS. read, "As the vessels of a potter are broken to shivers." A potter's vessel dashed topieces, because of its failing to answer the design of the maker, is the Image to depict God's sovereign power to give reprobates to destruciion, not by caprice, but in the exercise of His righteous judgment. The saints shall be in Christ's victorious " armies" when He shall inflict the last decisive blow, and afterwards shall reign with Him. Having by faith "overcome the wovld," they shall also rule the world, even as I— "as / also have received of (from) my Father," viz., in Psalni 2.7-9. Jesus had refused to receive the kingdom without the cross at Satan's hands; He would receive it from none but the Father, who had appointed the cross as the path to the crown. As the Father has given the authority to me over the heathen and uttermost parts of the earth, so I impart a share of it to my victorious disciple, as. the morning star—t. e., I will give unto him Myself, who am "the morning star" (eh. Ii2. 10); so that reflecting my perfect brightness, he sliall shine like Me, the morning star, and share my kingly glory (of which a star is the sj'mbol. Numbers 21.17; Matthew 2.2). Ci.v.
17, "1 will give him . . . the hidden manna," i. e.. Myself, Who am that manna (John 6. 31-33).
Ver. 1-22. The Epistles to Sardis, Philadelphia, AND Laouicea. 1. Sardis—the ancient capital of Lydia, the kingdom of wealthy Croesus, on the river Pactolus. The address to this Church is full of rebuke. It does not seem to have been in vain ; for Melito, bishop of Sardis in the -second century, was eminent for piety and learning. He visited Palestine to assure himself and his flock as to the Old Testament canon, and wrote an epistle on the subject [EaSBBlus, 4. 26] ; he also wrote a commentary on the Apocalypse. [Eusebius, 4. 26 ; Jerome, Catalogus Scrip-, torum Ecclesiaslicoruin, 24.] he that hath the seven Spirits of God i. e., he who hath all the fulness of the Spirit (ch. 1. 4; 4. 5; 5. 6, with which cf. Zechariah 3. 9; 4.