Revelation 2 – Various Commentaries

Revelation 2: Albert Barnes Commentary

Albert Barnes	Commentary
Intro	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. 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…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. 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,” Revelation 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.
2:1	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, (1 Corinthians 1:1) one church in Thessalonica, (1 Thessalonians 1:1,) etc. 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. 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 views seem to be sanctioned by the character of the punishment threatened, (Revelation 2:5,) “that he would remove the candlestick representing their church out of its place.” Who walketh in the midst, etc. In chapter Revelation 1:13, he is represented simply as being seen amidst the golden candlesticks…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.
2:2	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
2:3	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 Revelation 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.
2:4	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.
2:5	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 (Jeremiah 2:2) to God. Let them read the Bible as they did then; let them pray as they did then…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…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…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…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.
2:6	That thou hatest the deeds of the Nicolaitanes. Gr., works—\~ta erga\~. The word Nicolaitanes occurs only in this place, and in Revelation 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. See Barnes “Revelation 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 Revelation 2:15 their doctrine.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 Revelation 2:20, which is supposed to be symbolical there. Vitringa supposes that the word is derived from \~nikov\~, victory, and \~laov\~, people, and that thus it corresponds with the name Balaam, as meaning either \^HEBREW\^ lord of the people, or \^HEBREW\^ 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 Revelation 2:15, they are expressly distinguished from those who held the doctrine of Balaam, Revelation 2:14–“So hast thou also (\~kai\~) 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.
2:7	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 Matthew 11:15 Mark 4:23; 7:16. 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 John 3:34😉 or as imparted to John, through whom he addressed the churches. Which is in the midst of the paradise of God. Heaven, represented as paradise…Compare 2 Corinthians 12:4
2:8
2:9	And poverty…It is, however, the only church of the seven which has survived, and perhaps in the end its poverty was no disadvantage. And I know the blasphemy. The reproaches; the harsh and bitter revilings…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…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–\~malista\~ \~proyumwv, wv eyov autoiv\~–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.
2:10	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 Genesis 24:55; 1 Samuel 25:38; Daniel 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.
2:11	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, (Revelation 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.
2:12	These things saith he which hath the sharp sword etc. See Barnes “Revelation 1:16“. Compare Hebrews 4:12; Ecclesiastes 12:11; Isaiah 49:2.
2:13	And where thou dwellest…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…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. 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…It was this name that subjected the early Christians to reproach. See 1 Peter 4:14. 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 (Acts 7) was put to death, and so Paul at Lystra was stoned until it was supposed he was dead, Acts 14:19.
2:14	But I have a few things against thee. As against the church at Ephesus, Revelation 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,” Revelation 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 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.
2:15	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“–\~outwv\~–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. See Barnes “Revelation 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, (Revelation 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.
2:16	Or else I will come unto thee quickly. 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… 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.
2:17	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, (Exodus 16:16-35) a pot of that manna was laid up in the most holy place to be preserved as a memorial, (Exodus 16:32-34) it is called “angel’s food,” (Psalms 78:25) and “corn of heaven,” (Psalms 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. 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 \~qhfon\~– stone –from the gods, i.e. as an approving testimonial of their virtue. (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.
2:18	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.
2:19	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.
2:20	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 1 Kings 16:31.
2:21	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.
2:22	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.
2:23	And I will kill her children with death…It 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.  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. The word reins–\~nefrouv\~–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.
2:24	But unto you I say, and unto the rest in Thyatira. The word “and“–\~kai\~–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. 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. 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… 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.
2:25
2:26	And keepeth my works unto the end. The works that I command and that I require, to the end of his life. (Even as Jesus was faithful to the end, See John 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. See Romans 8:17; 1Co 6:2-3.
2:27	And he shall rule them with a rod of iron. There is an allusion here to Psalms 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, 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, Psalms 2:6-9.
2:28	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…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 Daniel 12:3; nor that he would be compared with the morning star, like the king of Babylon, Isaiah 14:12; nor that he would resemble a star which Balaam says he saw in the distant future, Numbers 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.
2:29

Revelation 2: John Gill Commentary

John Gill	Commentary
2:1	it is named first, because it was the largest, most populous, and famous, and was nearest to Patmos, where John now was, and most known to him, it being the place where he had resided; and it was the place from whence the Gospel came to others, and spread itself in lesser Asia; but especially it is first written to, because it represented the church in the apostolic age
2:2	I know thy works… The good works, both of ministers and churches; no evil works are mentionedAnd how thou canst not bear them that are evil;…their zeal for church discipline is here taken notice of to their commendation.And thou hast tried them which say they are apostles, and are not, and hast found them liars; this doubtless was done in the church at Ephesus, where, after the Apostle Paul’s departure, grievous wolves, in sheep’s clothing, entered, and men arose from among themselves, speaking perverse things, (Acts 20:29,30)
2:3
2:4	Compare with this (2 Timothy 1:15)
2:5	Or else I will come unto thee quickly; not in a spiritual way, to pay a love visit, nor in a judicial way, to take vengeance or inflict punishment, but in a providential way, to rebuke and chastise: and will remove thy candlestick out of his place, except thou repent… either by persecution or by death; or else the church, and church state itself, signified by a candlestick; (See Gill on 1:12); and may design a shaking and an unsettling of it, which is sometimes done by violent persecutions, and by false teachers and their doctrines, and by the divisions and contentions of saints among themselves; and by the former particularly was there a change made in the state of this apostolic church, when it passed into the Smyrnean one, which was a period of great persecution and distress; for this cannot be understood of the total removing of the church state itself quickly, no, not of Ephesus itself; for though there is not now indeed, nor has there been for many hundred years, a church of Christ in that place, yet there was one till the times of Constantine, when there was none in any of the other seven cities, and a long time after; (See Gill on 20:17); which shows, that this was not a commination or threatening of divine vengence to that church literally, but to the state of the church, which that represented; nor does it intend the utter abolition of that church, for the apostolic church still continued, though it ceased to be in the circumstances it was before.
2:6	Though these Christians had left their first love, yet they bore an hatred to the filthy and impure practices of some men, who were called “Nicolaitans”; who committed fornication, adultery, and all uncleanness, and had their wives in common, and also ate things offered to idols; who were so called, as some think {c}, from Nicolas of Antioch, one of the seven deacons in (Acts 6:5) ; though as to Nicolas himself, it is said F4, that he lived with his own lawful married wife, and no other, and that his daughters continued virgins all their days, and his son incorrupt; and that these men, so called, only shrouded themselves under his name, and abused a saying or action of his, or both, to patronize their wicked deeds… Dr. Lightfoot conjectures, that these Nicolaitans were not called so from any man, but from the word (hlykn) , “Nicolah”, “let us eat”, which they often used to encourage each other to eat things offered to idols. However this be, it is certain that there were such a set of men, whose deeds were hateful
2:7	Let him hear what the Spirit saith unto the churches…it may be concluded from hence, that there are in this epistle, and so in all the rest, for the same words are subjoined to them all, some things which are parabolical and prophetic, and not obvious to everyone’s understanding and view; for a like expression is used by our Lord, when he had delivered anything in a parabolical way, or was obscure; see (Matthew 11:15) (13:9) will I give to eat of the tree of life; by which is meant Jesus Christ himself, in allusion to the tree of life in the garden of Eden; and is so called, because he is the author of life, natural, spiritual, and eternal; and because of his fruit, the blessings of life and grace, that are in him, of which believers may eat by faith, and which they find to be soul quickening, comforting, strengthening, and satisfying; and which are Christ’s gift to them, even both the food they eat, and the faith by which they eat, are his gifts. So Christ, under the name of Wisdom, is called the Tree of life, in (Proverbs 3:18) ; and this is a name which is sometimes given by the Jews to the Messiah which is in the midst of the paradise of God; as the tree of life was in the garden of Eden, (Genesis 2:9) . The Vulgate Latin, Syriac, and Ethiopic versions read, “the paradise of my God”; the God of Christ, as well as of his people; and by which may be meant, either the church on earth, which is as a paradise, (Song of Solomon 4:12) ; in the midst of which Christ is, affording his gracious presence, and reaching forth his grace, and the benefits of it, to his people; or heaven, (See Gill on 12:4), said to be of God, because it is of his preparing, and where he dwells, and in the midst of which Christ, the Tree of life, is
2:8	Some think the present angel or pastor of this church, was Polycarp, the disciple of John. Irenaeus F6, who knew him, says he was appointed bishop of Smyrna by the apostles. The Turks have in this place now thirteen mosques, the Jews two synagogues, and of the Christians there are two churches belonging to the Greeks, and one to the Armenians. Smyrna signifies “myrrh”, which being bitter of taste, is expressive of the bitter afflictions, and persecutions, and deaths, the people of God in this interval endured; and yet, as myrrh is of a sweet smell, so were those saints, in their sufferings for Christ, exceeding grateful and well pleasing to him; wherefore nothing is said by way of complaint to this church; not that she was without fault, but it was proper to use her tenderly in her afflicted state: and, as Dr. More observes, as myrrh was used in the embalming of dead bodies, it may point to the many deaths and martyrdoms of the saints in this period, whereby their names and memories are perpetuated and eternized.
2:9	and poverty; which was true in a literal sense, through the spoiling of their goods, to which they were exposed for the profession of Christ: nothing is more contemptible among men than poverty, yet Christ takes notice of it, and owns his people in it; for this poverty came not by sin, but by sufferings for his sake but thou art rich…they were kings and priests unto God, had a kingdom of grace here, and a right to the kingdom of glory hereafter; and were heirs of God, and joint heirs with Christ. And [I know] the blasphemy of them which say they are Jews, and are not; who asserted themselves to be the true Israel of God, Jews that were so inwardly, regenerate persons, or truly Christians; for the Christians, baptized persons F13, were by the Heathens called Jews; but these were not, they professed Christianity in words, but in works denied it; they were men of bad principles and practices, and both blasphemed the ways and doctrines of Christ themselves, and caused them to be blasphemed by others also; they were false Christians, nominal professors, and shunned persecution for the Gospel; who were not what they would be thought to be: these were the broachers of heresies in this period of time, in which there was a multitude of them, and which chiefly respected the doctrine of the Trinity, and the person of Christ; and they were introducers of Pagan and Jewish rites into the church, and were men of flagitious lives and conversations, and paved the way for the man of sin: but [are] the synagogue of Satan: were the children of the devil, imitated him, and were influenced by him, and were the forerunners of antichrist, whose coming was after the working of Satan.
2:10	Fear none of those things which thou shalt suffer… God’s people undergo sufferings of various sorts, as the Christians of those times did, scourgings, imprisonment, confiscation of goods, and death itself in various shapes; and these are certain, they shall suffer them; they are all known beforehand to Christ, and he sometimes gives his people previous notice of them, nor should they indulge a slavish fear about them. It is reported of Polycarp, bishop of this church at Smyrna, in a letter written by the church itself F14 that three days before he suffered, he dreamed his pillow, on which he laid his head, was on fire; upon which, awaking, he said to those that were by him, that he should be burnt for Christ; and when he came to suffer, as he was led along, a voice was heard by the bystanders, Polycarp, be strong, and play the man. and ye shall have tribulation ten days: meaning it may be the ten persecutions under the Roman emperors; the “first” was under Nero, in the year 64 or 66; the “second” was under Domitian, about the year 93; the “third” was under Trojan, in the year 104; the “fourth” was under Hadrian, in the year 125; the “fifth” was under Marcus Antoninus, in the year 151; the “sixth” was under Septimius Severus, in the year 197; the “seventh” was under Maximinus, in the years 235, 236, 237; the “eighth” was under Decius, in the year 250; the “ninth” was under Valerianus, in the year 257; and the “tenth” was under Dioclesian, in the year 303. Austin F15 reckons the ten persecutions thus: the first by Nero, the second by Domitian, the third by Trojan, the fourth by Antoninus, the fifth by Severus, the sixth by Maximus, the seventh by Decius, the eighth by Valerianus, the ninth by Aurelianus, the tenth by Dioclesian and Maximianus. Others, inasmuch as Nero’s persecution was before this vision, reckon the ten persecutions thus: Domitian, Trojan, M. Antoninus, Verus and Lucius, Severus, Maximinus, Decius, Valerianus, Aurelianus, Dioclesianus, Licinius: the Dioclesian persecution lasted ten years almost throughout: and some think that this last persecution, which held ten years, is here particularly meant, and not without some good reason; since it is usual in prophetic writings, and in this book of the Revelation, to put days for years; so that these ten days may be the ten years the last persecution held, and at which time the period of this church state ended, and that of Pergamos took place. and I will give thee a crown of life; which may refer not only to eternal life, which is so called, (James 1:12) ; because of the glory of that state, and its everlasting continuance, and is in the possession and gift of Christ; but to the deliverance of the Christians from persecution, by Constantine; who coming to the imperial crown, that became not only a crown of glory to him, but of life to the church, and was as life from the dead unto the saints: to dead men is promised a crown of life, in allusion to the Gentiles, who crowned their dead F16.
2:11	shall not be hurt of the second death; by which is meant eternal death, in distinction from a corporeal and temporal one; and lies in a destruction of both body and soul in hell, and in an everlasting separation from God, and a continual sense of divine wrath; but of this the saints shall never be hurt, they are ordained to eternal life; this is secured for them in Christ, and he has it in his hands for them, and will give it to them. The phrase is Jewish, and is opposed to the first death, or the death of the body; which is the effect of sin, and is appointed of God, and which the people of God die as well as others; but the second death is peculiar to wicked men. So the Jerusalem Targum on (Deuteronomy 33:6) ; paraphrases those words, “let Reuben live, and not die”, thus; “let Reuben live in this world, and not die (anyynt atwmb) , “by the second death”, with which the wicked die in the world to come.” Of which sense of the text and phrase Epiphanius makes mention F17. See the same phrase in the Targum of Jonathan ben Uzziel, in (Isaiah 22:14) (65:6,15) ; and in (Jeremiah 51:39,57) ; and in Philo the Jew F18.
2:12	Pergamos signifies high and lofty…It was built under a very high and steep mountain, upon the top of which a tower was erected, by the lords of the lesser Asia, which still continues. The church it represents had its principal seat at Rome, where Satan dwelt, (Revelation 2:13) The man of sin should be destroyed, with the breath of Christ’s mouth, and the brightness of his coming; of which his fighting against the Nicolaitans, with the sword of his mouth, (Revelation 2:16) ; is an emblem.
2:13	Now to dwell where such an one has his seat, his throne, has a kingdom, power, and authority, must be very uncomfortable, as well as dangerous; and required great care, circumspection, and prudence how to behave: and yet to the commendation of this church it is said, and thou holdest fast my name, and hast not denied my faith…even in those days wherein Antipas [was] my faithful martyr, who was slain among you, where Satan dwelleth. Antipas is the proper name of a man; so a son of Herod was called F6, even he that beheaded John, and mocked Christ: and there might be a man of this name at Pergamos, that might suffer martyrdom for the Gospel of Christ; and who was an emblem of the confessors, witnesses, and martyrs, that suffered for Christ, in this period of time, through their opposition to the popes of Rome; for Antipas is the contraction of Antipater, and is the same with Antipapas, or Antipappas, which signifies one that is against the pope, an opposer of that holy father; and so intends all those that made head against him, upon his rising and revelation, and when he assumed the power he did to himself; such as the Waldenses and Albigenses particularly, who set themselves against him, openly declared that the pope was antichrist, and that his government was tyrannical, and his doctrines the doctrines of devils, abominable and fabulous. They bore a faithful testimony against all his corruptions and innovations, and became martyrs in the cause of Christ, many thousands of them being slain for his sake within the dominions of this firstborn of Satan.
2:14	the instruction Balaam gave to Balak, which is here called his doctrine, was, that Balak should get some of the most beautiful women in his kingdom to ply the men of Israel, and draw them into uncleanness, and so to idolatry; by which means, God being angry with them, he might get an advantage over them: that the Israelites did commit whoredom with the daughters of Moab, and eat things sacrificed to idols, and bowed down to Baal Peor, is certain, (Numbers 25:1-3) ; but that this was brought about through the counsel of Balaam is not so plainly expressed, though it is hinted at in (Numbers 31:15,16) ; but the Jewish writers are very express about this matter. By Balaam may be meant the pope of Rome, for that name signifies, “the lord of the people”; and is very appropriate to him, who in this interval took upon him to be universal bishop, and lorded it over both church and state, in a most haughty and tyrannical manner; and the Balaamites were those who submitted to his power and authority, and received his doctrines; and by Balak, king of Moab, may be intended the secular powers, the emperors, kings, and princes of the earth, who were instructed by the popes of Rome, to draw their subjects into idolatry, which is spiritual fornication, to eat the breaden God, to worship the host, images, and saints departed; and which proved a snare, and a stumbling to some of this church, as to the Israelites of old, to do the same things.
2:15
2:16	Repent… This is said to those who were truly godly in those times, but still retained their communion with these corrupt men, and had not, as yet, separated from then; nor had they protested against these evil doctrines and practices, at least but very coldly, and had too much connived at them; and therefore are called upon to repent of their lukewarmness, negligence, and sinful compliances and will fight against them with the sword of my mouth; of this sword, (See Gill on 1:16). And it is observable, that Christ does not say, “I will fight against thee”; the true members of his mystical body, though lax and supine, for Christ does not fight against his people, but for them; but he says, “and will fight against them”; the Balaamites and Nicolaitans, for their idolatry and uncleanness.
2:17	And will give him a white stone…But rather the allusion is to a custom among the Jews, who used to examine the priests and Levites before they went to their service, or to the sanhedrim, to judge and pass sentence, whether their ways and works were right; and if they were as they should be, they gave them (avdqmd armwx) , “the stone of the sanctuary”: if not, they might not enter on business, as it is said; “and of Levi he said, thy Urim and thy Thummim be with thy Holy One”, (Deuteronomy 33:8) F19. Now on the Urim and Thummim, the stones in the high priest’s breastplate, were engraven the names of the children of Israel; and, as the Jews say, the name Jehovah, to which reference may be had in the following clause; and may denote that the church, though in the wilderness, is regarded by Christ, is bore upon his heart and cared for by him; and also its spotless purity in him, and justification by him. And in the stone a new name written, which no man knoweth, saving he that receiveth [it]; by this name may be meant, either the name of “Jehovah” our righteousness, which is the name both of Christ, and of his church, (Jeremiah 23:6) (33:16) , or the name of a child of God, sometimes called a new name; see (Isaiah 56:5) (62:2) ; and so designs the blessing of adoption; this may be said to be a new name, because renewed, manifested to, and put upon the people of God, when they are made new creatures
2:18	Thyatira is the same as Thygatira, which signifies a “daughter”; and it had its name, as Stephanus Byzantius says F25, from hence: Seleucus, the son of Nicanor, being at war with Lysimachus, and hearing that he had a daughter born, called this city Thygatira, which was before called Pelopia, and Semiramis…Mr. Daubuz observes, that the first Christian of Thyatira was a woman, and that the false prophets which first enticed the Christians to apostasy in this church were women, as Maximilia, Quintilia, and Priscilla; to which I would add, that according to Epiphanius, that among those heretics, and which swallowed up this church, their bishops were women, and so were their presbyters, or elders; and Dr. Smith F26 is of opinion, that the inhabitants of this place, when Heathen, were worshippers of the goddess Diana These things saith the Son of God; he who is truly, properly, naturally, and essentially the Son of God: this character Christ makes use of to assert his proper deity, as being of the same nature, and having the same perfections with his Father and his feet [are] like fine brass; in the description of Christ in (Revelation 1:14) ; it is added, as if they burned in a furnace; (See Gill on 1:14); and may denote the strength, stability, and support Christ gave his people while suffering for his sake
2:19
2:20	The impartiality of Christ may be observed in taking notice of the bad deeds, as well as of the good ones of his people, and his tenderness in representing them as few Jezebel, as here; and by Josephus F1 Jezabela; she had her name from (lbz) , “Zebel”, “dung”, to which Elijah has reference in (2 Kings 9:37) By her is meant the apostate church of Rome, comparable to Jezebel, the wife of Ahab; as she was the daughter of an Heathen, so is Rome Papal the daughter of Rome Pagan; and as she was the wife of Ahab, and therefore a queen, so the whore of Babylon calls herself; and as Jezebel was famous for her paintings, so the church of Rome for her pretensions to religion and holiness, and for the gaudiness of her worship; and as she was remarkable for her idolatry, whoredoms, witchcrafts, and cruel persecution of the prophets of the Lord, and for murder, and innocent blood she shed; so the church of Rome, for her idolatrous worship of images, for her whoredoms, both in a literal and spiritual sense, and for the witchcrafts, magic, and devilish arts many of her popes have been addicted to, and especially for her barbarities and cruelties exercised upon the true professors of Christ, and for the blood of the martyrs, with which she has been drunk; and as Jezebel stirred up Ahab against good and faithful men, is has this church stirred up the secular powers, emperors, kings, and princes, against the true followers of Christ: and the end of both of them is much alike; as scarce anything was left of Jezebel, so Babylon the great, the mother of harlots, shall be cast into the sea, and be found no more at all: compare (2 Kings 9:7,22,30,31,33,37) with (Revelation 17:1,2,4-6,17,18) (18:3,7,21,23) which calleth herself a prophetess; as perhaps Jezebel might do, since she was such a favourer of the prophets of Baal, and so familiarly conversed with them, and kept them, even a hundred of them, at her table
2:21
2:22	except they repent of their deeds; their spiritual fornication or idolatry, and all the abominations the members of that apostate church are guilty of. There seems to be an allusion in this verse to Ahaziah and Joram, sons of Ahab and Jezebel, who followed their mother’s idolatrous practices, and were cast upon a bed of sickness, (2 Kings 1:2) (8:29)
2:23	they shall be killed with death; there shall be an utter extirpation of them in God’s own time; or they shall be killed with the second death: (antwm) , when used alone, or as distinct from any other kind of death, signifies the plague; compare with this (2 Kings 9:24) (10:1,7) ;
2:24	I will put upon you none other burden; meaning not any affliction or tribulation than the present one; nor any other errors and heresies than what were broached; but no other precept or command than what follows; see (2 Kings 9:25)
2:25
2:26	and keepeth my works unto the end; either of life, or of this church state, or of time, when Christ will personally appear, even at the end of the world; and by his works are meant, not the works which were done by him…but the works which are commanded, and required by Christ to be done by his people; as the public work of the ministry, by the preachers of the Gospel; and every private work, both internal and external, as the work of faith, the labour of love, and every act of obedience, which is constantly to be discharged. the kingdom and the dominion under the whole heaven shall be given to the saints of the most High; (Daniel 7:25-27)
2:27	as the vessels of a potter shall they be broken to shivers; which may be expressive either of the breaking of rocky hearts in pieces at conversion, and of making souls humble and contrite; or of the irreparable ruin and destruction of antichrist, when the saints shall consume and destroy him
2:28
2:29

Revelation 2: Geneva Study Bible

Geneva Study Bible	Commentary
2:1
2:2
2:3
2:4
2:5
2:6
2:7
2:8
2:9
2:10	That is, of ten years. For so commonly both in this book and in Daniel, years are signified by days: that God by this might declare, that the space of time is appointed by him and the same very short. Now because John wrote this book in the end of Domitian the Emperor�s reign, as Justinus and Ireneus do witness, it is altogether necessary that this should be referred to that persecution which was done by the authority of the emperor Trajan: who began to make havock of the Christian church in the tenth year of his reign, as the historians do write: and his bloody persecution continued until Adrian the emperor had succeeded in his stead: The space of which time is precisely ten years, which are here mentioned.
2:11
2:12
2:13
2:14	That which is here spoken of things offered to idols, is meant of the same type which Paul speaks of in (1 Corinthians 10:14).
2:15
2:16
2:17	White Stone — Which is a sign and witness of forgiveness and remission of sins, of righteousness and true holiness, and of purity uncorrupted after the sin nature is destroyed. New name written – A sign and testimony of newness of life in righteousness and true holiness, by putting on the new man
2:18
2:19
2:20	Often in the scripture, by fornication they mean idolatry
2:21
2:22
2:23
2:24	He points out the bragging of certain men, who boasted of their deep, that is, plentiful and common knowledge, which nonetheless is devilish.
2:25
2:26	That is, I will make him a king, by communion with me, and my fellow heir, as it is promised; (Matthew 19:28,25:34) (Romans 8:17; 1 Corinthians 6:3; Ephesians 2:6; 2 Timothy 2:12).
2:27
2:28
2:29

Revelation 2: Jamieson, Fausset, and Brown Commentary

Jamieson, Fausset, and Brown	Commentary
Intro	Each of the seven epistles in this and the third chapter, commences with, “I know thy works.” Each contains a promise from Christ, “To him that overcometh.” Each ends with, “He that hath an ear, let him hear what the Spirit saith unto the churches.”The title of our Lord in each case accords with the nature of the address, and is mainly taken from the imagery of the vision, Re 1:12-16Their 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 which John was especially connected; then the churches on the west coast of Asia; then those in the interior.
2:1	The title of Christ here as “holding fast the seven stars,” and, “walking in the midst of the seven candlesticks,” accords with the beginning of His address to the seven churches representing the universal Church. Walking expresses His unwearied activity in the Church, guarding her from internal and external evils, as the high priest moved to and fro in the sanctuary.
2:2	bear—evil men are a burden which the Ephesian Church regarded as intolerable. We are to “bear (the same Greek, Ga 6:2) one another’s burdens” in the case of weak brethren; but not to bear false brethren.
2:3
2:4	left thy first love–to Christ. Compare 1Ti 5:12, “cast off their first faith.” See the Ephesians’ first love, Eph 1:15. This epistle was written under Domitian, when thirty years had elapsed since Paul had written his Epistle to them. Their warmth of love had given place to a lifeless orthodoxy.
2:5	do the first works–the works which flowed from thy first love. Not merely “feel thy first feelings,” but do works flowing from the same principle as formerly, “faith which worketh by love.” I will come—Greek, “I am coming” in special judgment on thee. 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.
2:6	But–How graciously, after necessary censure, He returns to praise for our consolation, and as an example to us, that we would show, when we reprove, we have more pleasure in praising than in fault-finding. Nicolaitanes–IRENÆUS [Against Heresies, 1.26.3] and TERTULLIAN [Prescription against Heretics, 46] make these followers of Nicolas, one of the seven (honorably mentioned, Ac 6:3, 5). They (CLEMENT OF ALEXANDRIA [Miscellanies, 2.20 3.4] and EPIPHANIUS [Heresies, 25]) evidently confound the latter Gnostic Nicolaitanes, or followers of one Nicolaos, with those of Revelation. MICHAELIS’ view is probable: Nicolaos (conqueror of the people) is the Greek version of Balaam, from Hebrew “Belang Am,” “Destroyer of the people.” Revelation abounds in such duplicate Hebrew and Greek names: as Apollyon, Abaddon: Devil, Satan: Yea (Greek, “Nai“), Amen. The name, like other names, Egypt, Babylon, Sodom, is symbolic. Compare Re 2:14, 15, which shows the true sense of Nicolaitanes; they are not a sect, but professing Christians who, like Balaam of old. tried to introduce into the Church a false freedom, that is, licentiousness; this was a reaction in the opposite direction from Judaism, the first danger to the Church combated in the council of Jerusalem, and by Paul in the Epistle to Galatians. These symbolical Nicolaitanes, or followers of Balaam, abused Paul’s doctrine of the grace of God into a plea for lasciviousness (2Pe 2:15, 16, 19; Jude 4, 11 who both describe the same sort of seducers as followers of Balaam)
2:7	He that hath an ear–This clause precedes the promise in the first three addresses, succeeds it in the last four. Thus the promises are enclosed on both sides with the precept urging the deepest attention as to the most momentous truths. Every man “hath an ear” naturally, but he alone will be able to hear spiritually to whom God has given “the hearing ear”; whose “ear God hath wakened” and “opened.” Compare “Faith, the ears of the soul” [CLEMENT OF ALEXANDRIA] the Spirit saith–What Christ saith, the Spirit saith; so one are the Second and Third Persons. unto the churches–not merely to the particular, but to the universal Church overcometh–In John’s Gospel (Joh 16:33) and First Epistle (1Jo 2:13, 14; 5:4, 5) an object follows, namely, “the world,” “the wicked one.” Here, where the final issue is spoken of, the conqueror is named absolutely. Paul uses a similar image (1Co 9:24, 25; 2Ti 2:5; but not the same as John’s phrase, except Ro 12:21). will I give–as the Judge. The tree of life in Paradise, lost by the fall, is restored by the Redeemer. Allusions to it occur in Pr 3:18; 11:30; 13:12; 15:4, and prophetically, Re 22:2, 14; Eze 47:12; compare Joh 6:51. It is interesting to note how closely these introductory addresses are linked to the body of Revelation. Thus, the tree of life here, with Re 22:1; deliverance from the second death (Re 2:11), with Re 20:14; 21:8; the new name (Re 2:17), with Re 14:1; power over the nations, with Re 20:4; the morning star (Re 2:28), with Re 22:16; the white raiment (Re 3:5), with Re 4:4; 16:15; the name in the book of life (Re 3:5), with Re 13:8; 20:15; the new Jerusalem and its citizenship (Re 3:12), with Re 21:10. give . . . tree of life–The thing promised corresponds to the kind of faithfulness manifested. They who refrain from Nicolaitane indulgences (Re 2:6) and idol-meats (Re 2:14, 15), shall eat of meat infinitely superior, namely, the fruit of the tree of life, and the hidden manna (Re 2:17). Paradise (a Persian, or else Semitic word), originally used of any garden of delight; then specially of Eden; then the temporary abode of separate souls in bliss; then “the Paradise of God,” the third heaven, the immediate presence of God.
2:8
2:9	say they are Jews, and are not–Jews by national descent, but not spiritually of “the true circumcision.” The Jews blaspheme Christ as “the hanged one.” As elsewhere, so at Smyrna they bitterly opposed Christianity; and at POLYCARP’S martyrdom they joined the heathens in clamoring for his being cast to the lions; and when there was an obstacle to this, for his being burnt alive; and with their own hands they carried logs for the pile. synagogue of Satan–The Jews, who might have been “the Church of God,” had now, by their opposition and unbelief, become the synagogue of Satan. So “the throne of Satan” (Re 2:13) represents the heathens’ opposition to Christianity; “the depths of Satan” (Re 2:24), the opposition of heretics.
2:10	tried–with temptation by “the devil.” The same event is often both a temptation from the devil, and a trial from God–God sifting and winnowing the man to separate his chaff from his wheat, the devil sifting him in the hope that nothing but chaff will be found in him [TRENCH]. ten days–not the ten persecutions from Nero to Diocletian. LYRA explains ten years on the year-day principle. The shortness of the duration of the persecution is evidently made the ground of consolation. The time of trial shall be short, the duration of your joy shall be for ever. Compare the use of “ten days” for a short time, Ge 24:55; Nu 11:19. Ten is the number of the world powers hostile to the Church; compare the ten horns of the beast, Re 13:1. crown of life— Jas 1:12; 2Ti 4:8, “crown of righteousness”; 1Pe 5:4, “crown of glory.” The crown is the garland, the mark of a conqueror, or of one rejoicing, or at a feast; but diadem is the mark of a KING.
2:11	Smyrna (meaning myrrh) yielded its sweet perfume in being bruised even to death. Myrrh was used in embalming dead bodies (Joh 19:39); was an ingredient in the holy anointing oil (Ex 30:23); a perfume of the heavenly Bridegroom (Ps 45:8), and of the bride (So 3:6) Smyrna’s faithfulness is rewarded by its candlestick not having been removed out of its place (Re 2:5); Christianity has never wholly left it; whence the Turks call it, “Infidel Smyrna.”
2:12	It was capital of Attalus the Second’s kingdom, which was bequeathed by him to the Romans, 133 B.C. Famous for its library, founded by Eumenes (197-159), and destroyed by Caliph Omar. Parchment, that is, Pergamena charta, was here discovered for book purposes. Also famous for the magnificent temple of Æsculapius, the healing god [TACITUS, Annals, 3.63]
2:13	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 (Re 4:2)…Æsculapius was worshipped there under the serpent form; and Satan, the old serpent, as the instigator (compare Re 2:10) of fanatical devotees of Æsculapius, and, through them, of the supreme magistracy at Pergamos, persecuted one of the Lord’s people (Antipas) even to death. Thus, this address is an anticipatory preface to Re 12:1-17; Note: “throne . . . the dragon, Satan . . . war with her seed,” Re 12:5, 9, 17. Antipas — HENGSTENBERG makes the name, like other apocalyptic names, symbolical, meaning one standing out “against all” for Christ’s sake.
2:14	few–in comparison of the many tokens of thy faithfulness. hold the doctrine of Balaam–“the teaching of Balaam,” namely, that which he “taught Balak.” Compare “the counsel of Balaam,” Nu 31:16. “Balak” is dative in the Greek, whence BENGEL translates, “taught (the Moabites) for (that is, to please) Balak.” But though in Numbers it is not expressly said he taught Balak, yet there is nothing said inconsistent with his having done so; and JOSEPHUS [Antiquities,4. 6. 6], says he did so. stumbling-block–literally, that part of a trap on which the bait was laid, and which, when touched, caused the trap to close on its prey; then any entanglement to the foot [TRENCH]. The temptation to eat idol-meats was a peculiarly strong one to the Gentile converts. For not to do so involved almost a withdrawal from partaking of any social meal with the heathen around. For idol-meats, after a part had been offered in sacrifice, were nearly sure to be on the heathen entertainer’s table; so much so, that the Greek “to 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 from the market or in a heathen friend’s house. Paul handles the question in 1Co 8:1-13; 10:25-33.
2:15	I prefer taking it, “THOU also,” as well as Ephesus (“in like manner” as Ephesus; see below the oldest reading), hast . . . Nicolaitanes, with this important difference, Ephesus, as a Church, hates them and casts them out, but thou “hast them,” namely, in the Church. which thing I hate–It is sin not to hate what God hates.
2:16	The three oldest manuscripts read, “Repent, therefore.” Not only the Nicolaitanes, but the whole Church of Pergamos is called on to repent of not having hated the Nicolaitane teaching and practice. fight against them—Greek, “war with them”; with the Nicolaitanes primarily; but including also chastisement of the whole Church at Pergamos: compare “unto THEE.” with the sword of my mouth–resumed from Re 1:16, but with an allusion to the drawn sword with which the angel of the Lord confronted Balaam on his way to curse Israel: an earnest of the sword by which he and the seduced Israelites fell at last. The spiritual Balaamites of John’s day are to be smitten with the Lord’s spiritual sword, the word or “rod of His mouth.”
2:17	the hidden manna–the heavenly food of Israel, in contrast to the idol-meats (Re 2:14). A pot of manna was laid up in the holy place “before the testimony.” The allusion is here to this: probably also to the Lord’s discourse (Joh 6:31-35). Translate, “the manna which is hidden.” As the manna hidden in the sanctuary was by divine power preserved from corruption, so Christ in His incorruptible body has passed into the heavens, and is hidden there until the time of His appearing. Christ Himself is the manna “hidden” from the world, but revealed to the believer, so that he has already a foretaste of His preciousness. Compare as to Christ’s own hidden food on earth, Joh 4:32, 34, and Job 23:12. The full manifestation shall be at His coming. Believers are now hidden, even as their meat is hidden. As the manna in the sanctuary, unlike the other manna, was incorruptible, so the spiritual feast offered to all who reject the world’s dainties for Christ is everlasting: an incorruptible body and life for ever in Christ at the resurrection. white stone . . . new name . . . no man knoweth saving he–TRENCH’S explanation seems best. White is the color and livery of heaven. “New” implies something altogether renewed and heavenly. The white stone is a glistening 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, next the heart. The word Urim means “light,” answering to the color white. None but the high priest knew the name written upon it, probably the incommunicable name of God, “Jehovah.” The high priest consulted it in some divinely appointed way to get direction from God when needful. The “new name” is Christ’s (compare Re 3:12, “I will write upon him My new name”): some new revelation of Himself which shall hereafter 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 the sanctuary. Believers, as spiritual priests unto 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 in their way by Balaamites. As Phinehas was rewarded with “an everlasting priesthood” for his zeal against these very sins to which the Old Testament Balaam seduced Israel; so the heavenly high priesthood is the reward promised here to those zealous against the New Testament Balaamites tempting Christ’s people to the same sins.
2:18	Thyatira–in Lydia, south of Pergamos. Lydia, the purple-seller of this city, having been converted at Philippi, a Macedonian city (with which Thyatira, as being a Macedonian colony, had naturally much intercourse), was probably the instrument of first carrying the Gospel to her native town. John follows the geographical order here, for Thyatira lay a little to the left of the road from Pergamos to Sardis [STRABO, 13:4]. The title “Son of God,” is from Ps 2:7, 9, which is referred to in Re 2:27. The attribute, “eyes like a flame,” &c., answers to Re 2:23, “I am He which searcheth the reins and hearts.” The attribute, “feet like . . . brass,” answers to Re 2:27, “as the vessels of a potter shall they be broken to shivers,” He treading them to pieces with His strong feet.
2:19	Instead of retrograding from “the first works” and “first love,” as Ephesus, Thyatira’s last works exceeded her first (Re 2:4, 5).
2:20	that woman–Two oldest manuscripts read, “THY wife”; two omit it. Vulgate and most ancient versions read as English Version. The symbolical Jezebel was to the Church of Thyatira what Jezebel, Ahab’s “wife,” was to him. Some self-styled prophetess (or as the feminine in Hebrew is often used collectively to express a multitude, a set of false prophets), as closely attached to the Church of Thyatira as a wife is to a husband, and as powerfully influencing for evil that Church as Jezebel did Ahab. As Balaam, in Israel’s early history, so Jezebel, daughter of Eth-baal, king of Sidon (1Ki 16:31, formerly priest of Astarte, and murderer of his predecessor on the throne, JOSEPHUS [Against Apion, 1.18]), was the great seducer to idolatry in Israel’s later history. Like her father, she was swift to shed blood. Wholly given to Baal worship, like 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 the cherub-ox form, that is, 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. Compare 2Ki 9:22, 30, “whoredoms of . . . Jezebel and her witchcrafts” (impurity was part of the worship of the Phœnician Astarte, or Venus). Her spiritual counterpart at Thyatira lured God’s “servants” by pretended utterances of inspiration to the same libertinism, fornication, and eating of idol-meats, as the Balaamites and Nicolaitanes (Re 2:6, 14, 15)…”The deeper the Church penetrated into heathenism, the more she herself became heathenish; this prepares us for the expressions ‘harlot’ and ‘Babylon,’ applied to her afterwards” [AUBERLEN] “Thyatira was just the reverse of Ephesus. 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].
2:21	a bed–The place of her sin shall be the place of her punishment. The bed of her sin shall be her bed of sickness and anguish. Perhaps a pestilence was about to be sent. Or the bed of the grave, and of the hell beyond, where the worm dieth not. Her punishment is distinct from theirs; she is to be cast into a bed, and her children to be killed; while those who make themselves partakers of her sin by tolerating her, are to be cast into great tribulation.
2:22
2:23	her children— (Isa 57:3; Eze 23:45, 47). Her proper adherents; not those who suffer her, but those who are begotten of her. A distinct class from the last in Re 2:22 (compare Note, see on Re 2:22), whose sin was less direct, being that only of connivance. kill . . . with death–Compare the disaster that overtook the literal Jezebel’s votaries of Baal, and Ahab’s sons, 1Ki 18:40; 2Ki 10:6, 7, 24, 25. Kill with death is a Hebraism for slay with most sure and awful death; so “dying thou shalt die” (Ge 2:17). Not “die the common death of men” (Nu 16:29). according to your works–to be judged not according to the mere act as it appears to man, but with reference to the motive, faith and love being the only motives which God recognizes as sound.
2:24	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,” (namely, of knowledge of divine things) to be really “depths of Satan“; just as in Re 2:9, He says, instead of “the synagogue of God,” “the synagogue of Satan.“… The original sin of Adam was a desire to know EVIL as well as good…It is the prerogative of God alone to know evil fully, without being hurt or defiled by it. these false prophets rejected the law as a rule of life, as though it were an intolerable “burden.” But it is a “light” burden. In Ac 15:28, 29, the very term “burden,” as here, is used of abstinence from fornication and idol-meats; to this the Lord here refers.
2:25	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 uncertainty as to when He shall come.
2:26	And–implying the close connection of the promise to the conqueror that follows, with the preceding exhortation, Re 2:25. my works–in contrast to “her (English Version, ‘their’) works” (Re 2:22). The works which I command and which are the fruit of My Spirit. unto the end— 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 power—Greek, “authority.” over the nations–at Christ’s coming the saints shall possess the kingdom “under the whole heaven”; therefore over this earth; compare Lu 19:17, “have thou authority [the same word as here] over ten cities.”
2:27	rule–literally, “rule as a shepherd.” In Ps 2:9 it is, “Thou shalt break them with a rod of iron.” The Septuagint, pointing the Hebrew word differently, read as Revelation here. The English Version of Ps 2:9 is doubtless right, as the parallel word, “dash in pieces,” proves. But the Spirit in this case sanctions the additional thought as true, that the Lord shall mingle mercy to some, with judgment on others; beginning by destroying His Antichristian foes, He shall reign in love over the rest. “Christ shall rule them with a scepter of iron, to make them capable of being ruled with a scepter of gold; severity first, that grace may come after” (TRENCH, who thinks we ought to translate “SCEPTER” for “rod,” as in Heb 1:8). “Shepherd” is used in Jer 6:3, of hostile rulers; so also in Zec 11:16. As severity here is the primary thought, “rule as a shepherd” seems to me to be used thus: He who would have shepherded them with a pastoral rod, shall, because of their hardened unbelief, shepherd them with a rod of iron. shall they be broken— A potter’s vessel dashed to pieces, because of its failing to answer the design of the maker, is the image to depict God’s sovereign power to give reprobates to destruction, 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 world,” they shall also rule the world.
2:28	the morning star–that is, I will give unto him Myself, who am “the morning star” (Re 22:16); so that reflecting My perfect brightness, he shall shine like Me, the morning star, and share My kingly glory (of which a star is the symbol, Nu 21:17; Mt 2:2). Compare Re 2:17, “I will give him . . . the hidden manna,” that is, Myself, who am that manna (Joh 6:31-33)
2:29

Revelation 2: Matthew Henry Commentary

Matthew Henry	Commentary
2:1	Christ is in an intimate manner present and conversant with his churches; he knows and observes their state; he takes pleasure in them, as a man does to walk in his garden [think of God walking with Adam and Eve in the midst of the garden]. Though Christ is in heaven, he walks in the midst of his churches on earth, observing what is amiss in them and what it is that they want.
2:2	he knows their works, and therefore both his commendation and reprehension are to be strictly regarded; for he does not in either speak at a venture: he knows what he says
2:3
2:4
2:5	I will come unto thee quickly, and remove thy candlestick out of its place. If the presence of Christ’s grace and Spirit be slighted, we may expect the presence of his displeasure. He will come in a way of judgment, and that suddenly and surprisingly, upon impenitent churches and sinners…he will unchurch them, take away his gospel, his ministers, and his ordinances from them
2:6
2:7	A call to attention: He that hath an ear, let him hear what the Spirit saith unto the churches. Observe, (1.) What is written in the scriptures is spoken by the Spirit of God. (2.) What is said to one church concerns all the churches, in every place and age. (3.) We can never employ our faculty of hearing better than in hearkening to the word of God: and we deserve to lose it if we do not employ it to this purpose. Those who will not hear the call of God now will wish at length they had never had a capacity of hearing any thing at all.
2:8	our Redeemer is the first and the last. He is the first, for by him all things were made, and he was before all things with God and was God himself. He is the last, for all things are made for him, and he will be the Judge of all. This surely is the title of God, from everlasting and to everlasting, and it is the title of one that is an unchangeable Mediator between God and man, Jesus, the same yesterday, to-day, and for ever. He was the first, for by him the foundation of the church was laid in the patriarchal state; and he is the last, for by him the top-stone will be brought forth and laid in the end of time.
2:9	I know the blasphemy of those that say they are Jews, but are not; that is, of those who pretend to be the only peculiar covenant-people of God, as the Jews boasted themselves to be, even after God had rejected them; or of those who would be setting up the Jewish rites and ceremonies, which were now not only antiquated, but abrogated; these may say that they only are the church of God in the world, when indeed they are the synagogue of Satan.  Observe, (1.) As Christ has a church in the world, the spiritual Israel of God, so the devil has his synagogue. Those assemblies which are set up in opposition to the truths of the gospel, and which promote and propagate damnable errors,–those which are set up in opposition to the purity and spirituality of gospel worship, and which promote and propagate the vain inventions of men and rites and ceremonies which never entered into the thoughts of God,–these are all synagogues of Satan: he presides over them, he works in them, his interests are served by them, and he receives a horrid homage and honour from them. (2.) For the synagogues of Satan to give themselves out to be the church or Israel of God is no less than blasphemy. God is greatly dishonoured when his name is made use of to promote and patronize the interests of Satan; and he has a high resentment of this blasphemy, and will take a just revenge on those who persist in it.
2:10	The devil shall cast some of you into prison, and you shall have tribulation, Revelation 2:10. The people of God must look for a series and succession of troubles in this world, and their troubles usually rise higher. They had been impoverished by their tribulations before; now they must be imprisoned. Christ fore-arms them against these approaching troubles, [1.] By his counsel: Fear none of these things. This is not only a word of command, but of efficacy, no, only forbidding slavish fear, but subduing it and furnishing the soul with strength and courage. [2.] By showing them how their sufferings would be alleviated and limited. First, They should not be universal. It would be some of them, not all, who should be cast into prison, those who were best able to bear it and might expect to be visited and comforted by the rest. Secondly, They were not to be perpetual, but for a set time, and a short time: Ten days. It should not be everlasting tribulation, the time should be shortened for the elect’s sake. Thirdly, It should be to try them, not to destroy them, that their faith, and patience, and courage, might be proved and improved, and be found to honour and glory.  [3.] By proposing and promising a glorious reward to their fidelity: Be thou faithful to death, and I will give thee a crown of life.
2:11	This second death is unspeakably worse than the first death, both in the dying pangs and agonies of it (which are the agonies of the soul, without any mixture of support) and in the duration; it is eternal death, dying the death, to die and to be always dying…the second death shall have no power over those who are partakers of the first resurrection: the first death shall not hurt them, and the second death shall have no power over them.
2:12	Some have observed that, in the several titles of Christ which are prefixed to the several epistles, there is something suited to the state of those churches; as in that to Ephesus, what could be more proper to awaken and recover a drowsy and declining church than to hear Christ speaking as one that held the stars in his hand, and walked in the midst of the golden candlesticks? &c. The church of Pergamos was infested with men of corrupt minds, who did what they could to corrupt both the faith and manners of the church; and Christ, being resolved to fight against them by the sword of his word, takes the title of him that hath the sharp sword with two edges. (1.) The word of God is a sword; it is a weapon both offensive and defensive, it is, in the hand of God, able to slay both sin and sinners. (2.) It is a sharp sword. No heart is so hard but it is able to cut it; it can divide asunder between the soul and the spirit, that is, between the soul and those sinful habits that by custom have become another soul, or seem to be essential to it. (3.) It is a sword with two edges; it turns and cuts every way. There is the edge of the law against the transgressors of that dispensation, and the edge of the gospel against the despisers of that dispensation; there is an edge to make a wound, and an edge to open a festered wound in order to its healing. There is no escaping the edge of this sword: if you turn aside to the right hand, it has an edge on that side; if on the left hand, you fall upon the edge of the sword on that side; it turns every way.
2:13
2:14	But I have a few things against thee, because thou hast there those that hold the doctrine of Balaam, &c., and those that hold the doctrine of the Nicolaitans, which thing I hate. There were some who taught that it was lawful to eat things sacrificed to idols, and that simple fornication was no sin; they, by an impure worship, drew men into impure practices, as Balaam did the Israelites. Observe, (1.) The filthiness of the spirit and the filthiness of the flesh often go together. Corrupt doctrines and a corrupt worship often lead to a corrupt conversation. (2.) It is very lawful to fix the name of the leaders of any heresy upon those who follow them. It is the shortest way of telling whom we mean. (3.) To continue in communion with persons of corrupt principles and practices is displeasing to God, draws a guilt and blemish upon the whole society: they become partakers of other men’s sins. Though the church, as such, has no power to punish the persons of men, either for heresy or immorality, with corporal penalties, yet it has power to exclude them from its communion; and, if it do not so, Christ, the head and lawgiver of the church, will be displeased with it.
2:15
2:16	He calls them to repentance: Repent, or else I will come unto thee quickly, &c., Revelation 2:16. Observe here, (1.) Repentance is the duty of saints as well as sinners; it is a gospel duty. (2.) It is the duty of churches and communities as well as particular persons; those who sin together should repent together. (3.) It is the duty of Christian societies to repent of other men’s sins, as far as they have been accessory to them, though but so much as by connivance. (4.) When God comes to punish the corrupt members of a church, he rebukes that church itself for allowing such to continue in its communion, and some drops of the storm fall upon the whole society. (5.) No sword cuts so deep, nor inflicts so mortal a wound, as the sword of Christ’s mouth. Let but the threatenings of the word be set home upon the conscience of a sinner, and he will soon be a terror to himself; let these threatenings be executed, and the sinner is utterly cut off. The word of God will take hold of sinners, sooner or later, either for their conviction or their confusion.
2:17	The new name is the name of adoption: adopted persons took the name of the family into which they were adopted. None can read the evidence of a man’s adoption but himself; he cannot always read it, but if he persevere he shall have both the evidence of sonship and the inheritance.
2:18	Thyatira, a city of the proconsular Asia, bordering upon Mysia on the north and Lydia on the south, a town of trade, whence came the woman named Lydia, a seller of purple, who, being at Philippi in Macedonia, probably about the business of her calling, heard Paul preach there, and God opened her heart, that she attended to the things that were spoken, and believed, and was baptized, and entertained Paul and Silas there. The description we have here of him is in two characters:– (1.) That his eyes are like a flame of fire, signifying his piercing, penetrating, perfect knowledge, a thorough insight into all persons and all things, one who searches the hearts and tries the reins of the children of men (Revelation 2:23), and will make all the churches to know he does so. (2.) That his feet are like fine brass, that the outgoings of his providence are steady, awful, and all pure and holy. As he judges with perfect wisdom, so he acts with perfect strength and steadiness.
2:19
2:20	Now why should the wickedness of this Jezebel be charged upon the church of Thyatira? Because that church suffered her to seduce the people of that city. But how could the church help it? They had not, as a church, civil power to banish or imprison her; but they had ministerial power to censure and to excommunicate her: and it is probable that neglecting to use the power they had made them sharers in her sin.
2:21	Two things aggravated the sin of these seducers, who, being one in their spirit and design, are spoken of as one person:– [1.] They made use of the name of God to oppose the truth of his doctrine and worship; this very much aggravated their sin. [2.] They abused the patience of God to harden themselves in their wickedness. God gave them space for repentance, but they repented not. Observe, First, Repentance is necessary to prevent a sinner’s ruin. Secondly, Repentance requires time, a course of time, and time convenient; it is a great work, and a work of time. Thirdly, Where God gives space for repentance, he expects fruits meet for repentance. Fourthly, Where the space for repentance is lost, the sinner perishes with a double destruction.
2:22	The punishment of this seducer, this Jezebel, Revelation 2:22,23, in which is couched a prediction of the fall of Babylon. (1.) I will cast her into a bed, into a bed of pain, not of pleasure, into a bed of flames; and those who have sinned with her shall suffer with her; but this may yet be prevented by their repentance. (2.) I will kill her children with death; that is, the second death, which does the work effectually, and leaves no hope of future life, no resurrection for those that are killed by the second death, but only to shame and everlasting contempt.
2:23
2:24	Observe, (1.) What these seducers called their doctrines–depths, profound mysteries, amusing the people, and endeavouring to persuade them that they had a deeper insight into religion than their own ministers had attained to. (2.) What Christ called them–depths of Satan, Satanical delusions and devices, diabolical mysteries; for there is a mystery of iniquity, as well and the great mystery of godliness. It is a dangerous thing to despise the mystery of God, and it is as dangerous to receive the mysteries of Satan.
2:25	How tender Christ is of his faithful servants: “I will lay upon you no other burden; but that which you have already hold fast till I come, Revelation 2:24,25. I will not overburden your faith with any new mysteries, nor your consciences with any new laws. I only require your attention to what you have received. Hold that fast till I come, and I desire no more.” Christ is coming to put an end to all the temptations of his people; and, if they hold fast faith and a good conscience till he come, all the difficulty and danger will be over.
2:26	Power over the nations, which may refer either to the time when the empire should turn Christian, and the world be under the government of the Christian emperor, as in Constantine’s time; or to the other world, when believers shall sit down with Christ on his throne of judgment, and join with him in trying, and condemning, and consigning over to punishment the enemies of Christ and the church.
2:27
2:28	he will give his people that perfection of light and wisdom which is requisite to the state of dignity and dominion that they shall have in the morning of the resurrection.
2:29	He that hath an ear let him hear what the Spirit saith unto the churches. In the foregoing epistles, this demand of attention comes before the concluding promise; but in this, and all that follow, it comes after, and tells us that we should all attend to the promises as well as to the precepts that Christ delivers to the churches.

John Wesley Revelation 2 Commentary

John Wesley	Commentary
Intro	For the seven churches with their angels represent the whole Christian church, dispersed throughout the whole world, as it subsists, not, as some have imagined, in one age after another, but in every age. This is a point of deep importance, and always necessary to be remembered: that these seven churches are, as it were, a sample of the whole church of Christ, as it was then, as it is now, and as it will be in all ages.
2:1	Write – So Christ dictated to him every word. Who walketh – According to his promise, “I am with you always, even to the end of the world.” In the midst of the golden candlesticks – Beholding all their works and thoughts, and ready to “remove the candlestick out of its place,” if any, being warned, will not repent. Perhaps here is likewise an allusion to the office of the priests in dressing the lamps, which was to keep them always burning before the Lord.
2:2
2:3
2:4
2:5	It is not possible for any to recover the first love, but by taking these three steps, 1. Remember: 2. Repent: 3. Do the first works. I come to thee, and will remove thy candlestick out of its place – …from the flourishing state of the church of Ephesus after this, there is reason to believe he did repent.
2:6	That thou hatest the works of the Nicolaitans – Probably so called from Nicolas, one of the seven deacons, Acts 6:5. Their doctrines and lives were equally corrupt. They allowed the most abominable lewdness and adulteries, as well as sacrificing to idols; all which they placed among things indifferent, and pleaded for as branches of Christian liberty.
2:7	And in them to every one that overcometh; that goeth on from faith and by faith to full victory over the world, and the flesh, and the devil. In these seven letters twelve promises are contained, which are an extract of all the promises of God. Some of them are not expressly mentioned again in this book, as “the hidden manna,” the inscription of “the name of the new Jerusalem,” the “sitting upon the throne.” Some resemble what is afterwards mentioned, as “the hidden name,” Revelation 19:12; “the ruling the nations,” Revelation 19:15; “the morning star,” Revelation 22:16. And some are expressly mentioned, as “the tree of life,” Revelation 22:2; freedom from “the second death,” Revelation 20:6; the name in “the book of life,” Revelation 20:12; ; the remaining “in the temple of God,” Revelation 7:15; the inscription of “the name of God and of the Lamb,” Revelation 14:1; . In these promises sometimes the enjoyment of the highest goods, sometimes deliverance from the greatest evils, is mentioned. And each implies the other, so that where either part is expressed, the whole is to be understood. That part is expressed which has most resemblance to the virtues or works of him that was spoken to in the letter preceding. To eat of the tree of life – The first thing promised in these letters is the last and highest in the accomplishment, Revelation 22:2,14,19. The tree of life and the water of life go together, Revelation 22:1,2; both implying the living with God eternally. In the paradise of my God – The word paradise means a garden of pleasure. In the earthly paradise there was one tree of life: there are no other trees in the paradise of God.
2:8	Verse 8. These things saith the first and the last, who was dead and is alive – How directly does this description tend to confirm him against the fear of death! verses 10, 11
2:9	Who say they are Jews – God’s own people. And are not -They are not Jews inwardly, not circumcised in heart. But a synagogue of Satan – Who, like them, was a liar and a murderer from the beginning.
2:10	Fear none of those things which thou art about to suffer – Probably by means of the false Jews. Behold – This intimates the nearness of the affliction. Perhaps the ten days began on the very day that the Revelation was read at Smyrna, or at least very soon after. Ten days – (Literally taken) in the end of Domitian’s persecution, which was stopped by the edict of the emperor Nerva. Be thou faithful – Our Lord does not say, “till I come,” as in the other letters, but unto death
2:11	The second death – The lake of fire, the portion of the fearful, who do not overcome, Revelation 21:8.
2:12	The sword – With which I will cut off the impenitent, verse 16.
2:13
2:14	Them that hold the doctrine of Balaam – Doctrine nearly resembling his. To cast a stumblingblock before the sons of Israel – They are generally termed, the children, but here, the sons, of Israel, in opposition to the daughters of Moab, by whom Balaam enticed them to fornication and idolatry. To eat things sacrificed to idols – Which, in so idolatrous a city as Pergamos, was in the highest degree hurtful to Christianity. And to commit fornication – Which was constantly joined with the idol-worship of the heathens
2:15	Verse 15. In like manner thou also – As well as the angel at Ephesus. Hast them that hold the doctrine of the Nicolaitans – And thou sufferest them to remain in the flock.
2:16	And will fight with them – Not with the Nicolaitans, who are mentioned only by the by, but the followers of Balaam. With the sword of my mouth – With my just and fierce displeasure. Balaam himself was first withstood by the angel of the Lord with “his sword drawn,” Numbers 22:23, and afterwards “slain with the sword,” Numbers 31:8.
2:17	Will I give of the hidden manna – Described, John vi. The new name answers to this: it is now “hid with Christ in God.” The Jewish manna was kept in the ancient ark of the covenant. The heavenly ark of the covenant appears under the trumpet of the seventh angel, Revelation 11:19, where also the hidden manna is mentioned again.  It seems properly to mean, the full, glorious, everlasting fruition of God. And a new name – So Jacob, after his victory, gained the new name of Israel. Wouldest thou know what thy new name will be? The way to this is plain,-overcome. Till then all thy inquiries are vain. Thou wilt then read it on the white stone.
2:18	Who hath eyes as a flame of fire – “Searching the reins and the heart,” verse 23. And feet like fine brass – Denoting his immense strength. Job comprises both these, his wisdom to discern whatever is amiss, and his power to avenge it, in one sentence, Job 42:2, “No thought is hidden from him, and he can do all things.”
2:19	I know thy love – How different a character is this from that of the angel of the church at Ephesus! The latter could not bear the wicked, and hated the works of the Nicolaitans; but had left his first love and first works. The former retained his first love, and had more and more works, but did bear the wicked, did not withstand them with becoming vehemence.
2:20	This Jezebel, fitly called by her name, from the resemblance between their works, led them to partake in the idolatry of the heathens. This she seems to have done by first enticing them to fornication, just as Balaam did: whereas at Pergamos they were first enticed to idolatry, and afterwards to fornication.
2:21	But she will not repent – So, though repentance is the gift of God, man may refuse it; God will not compel.
2:22	It is observable, the angel of the church at Thyatira was only blamed for suffering her. This fault ceased when God took vengeance on her. Therefore he is not expressly exhorted to repent, though it is implied.
2:23	And I will kill her children – Those which she hath borne in adultery, and them whom she hath seduced. all the churches – To which thou now writest.
2:24	I will lay upon you no other burden – Than that you have already suffered from Jezebel and her adherents.
2:25	What ye – Both the angel and the church have
2:26	To him will I give power over the nations – That is, I will give him to share with me in that glorious victory which the Father hath promised me over all the nations who as yet resist me, Psalms 2:8,9.
2:27	With a rod of iron – With irresistible power, employed on those only who will not otherwise submit; who will hereby be dashed in pieces – Totally conquered.
2:28	Verse 28. I will give him the morning star – Thou, O Jesus, art the morning star! O give thyself to me! Then will I desire no sun, only thee, who art the sun also. He whom this star enlightens has always morning and no evening. The duties and promises here answer each other; the valiant conqueror has power over the stubborn nations. And he that, after having conquered his enemies, keeps the works of Christ to the end, shall have the morning star,-an unspeakable brightness and peaceable dominion in him.
2:29