---
title: "Commentary Critical and Explanatory on the Whole Bible -  Revelation 2"
description: "CHAPTER 2   :-. EPISTLES TO
EPHESUS, SMYRNA,
PERGAMOS, THYATIRA. Each of the seven epistles in this
and the third chapter, commences with, \"I know thy wor"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/revelation/2"
---

CHAPTER 2

. EPISTLES TO
EPHESUS, SMYRNA,
PERGAMOS, THYATIRA.
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, . Each address has a threat or a promise, and most of the
addresses have both. Their order seems to be ecclesiastical, civil,
and geographical: Ephesus first, as being the Asiatic metropolis
(termed "the light of Asia," and "first city of
Asia"), the nearest to Patmos, where John received the epistle
to the seven churches, and also as being that Church with which John
was especially connected; then the churches on the west coast of
Asia; then those in the interior. Smyrna and Philadelphia alone
receive unmixed praise. Sardis and Laodicea receive almost solely
censure. In Ephesus, Pergamos, and Thyatira, there are some things to
praise, others to condemn, the latter element preponderating in one
case (Ephesus), the former in the two others (Pergamos and Thyatira).
Thus the main characteristics of the different states of different
churches, in all times and places, are portrayed, and they are
suitably encouraged or warned.

**1. Ephesus**—famed for the
temple of Diana, one of the seven wonders of the world. For three
years Paul labored there. He subsequently ordained Timothy
superintending overseer or bishop there: probably his charge was but
of a temporary nature. John, towards the close of his life, took it
as the center from which he superintended the province.
**holdeth**—*Greek,*
"holdeth fast," as in [Revelation 2:25](../../../kjv/revelation/2/25);
[Revelation 3:11](../../../kjv/revelation/3/11); compare [John 10:28](../../../kjv/john/10/28);
[John 10:29](../../../kjv/john/10/29). The title of Christ
here as "holding fast the seven stars (from [John 10:29](../../../kjv/john/10/29): only that, for *having* is substituted *holding fast*
in His grasp), 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. I know thy works**—expressing
His omniscience. Not merely "thy professions, desires, good
resolutions" ([Revelation 14:13](../../../kjv/revelation/14/13),
end).
**thy labour**—Two oldest
manuscripts omit "thy"; one supports it. The *Greek*
means "labor *unto weariness.*"
**patience**—persevering
*endurance.*
**bear**—*evil men*
are a *burden* which the Ephesian Church regarded as
intolerable. We are to "*bear* (the same *Greek,* [Revelation 14:13](../../../kjv/revelation/14/13)) one another's burdens" in the case of *weak*
brethren; but not to bear *false brethren.*
**tried**—by experiment;
not the *Greek* for "test," as [Revelation 14:13](../../../kjv/revelation/14/13). The apostolical churches had the miraculous gift of
*discerning spirits.* Compare [Revelation 14:13](../../../kjv/revelation/14/13), wherein Paul presciently warned the *Ephesian*
elders of the coming false teachers, as also in writing to Timothy at
Ephesus. TERTULLIAN [*On
Baptism,* 17], and JEROME
[*On Illustrious Men,* in Lucca 7], record of John, that when a
writing, professing to be a canonical history of the acts of Paul,
had been composed by a presbyter of Ephesus, John convicted the
author and condemned the work. So on one occasion he would not remain
under the same roof with Cerinthus the heretic.
**say they are
apostles**—probably Judaizers. IGNATIUS
[*Epistle to the Ephesians*, 6], says subsequently, "Onesimus
praises exceedingly your good discipline that no heresy dwells among
you"; and [*Epistle to the Ephesians,* 9], "Ye did not
permit those having evil doctrine to sow their seed among you, but
closed your ears."

**3. borne . . . patience**—The
oldest manuscripts transpose these words. Then translate as *Greek,*
"persevering endurance . . . borne." "Thou hast borne"
My reproach, but "thou canst not bear the evil" (). A beautiful antithesis.
**and . . . hast laboured, and
hast not fainted**—The two oldest manuscripts and oldest versions
read, "and . . . hast not labored," omitting "and hast
fainted." The difficulty which transcribers by *English
Version* reading tried to obviate, was the seeming contradiction,
"I know thy *labor* . . . and thou hast *not labored.*"
But what is meant is, "Thou hast not been *wearied out*
with labor."

**4. somewhat . . . because**—Translate,
"I have against thee (this) *that,*" c. It is not a
mere somewhat" it is everything. How characteristic of our
gracious Lord, that He puts foremost all He can find to approve, and
only after this notes the shortcomings!
**left thy first love**—to
Christ. Compare [1 Timothy 5:12](../../../kjv/1-timothy/5/12), "cast
off their first faith." See the Ephesians' first *love,*
[Ephesians 1:15](../../../kjv/ephesians/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. Compare Paul's view of faith so called without
love, [1 Corinthians 13:2](../../../kjv/1-corinthians/13/2).

**5. whence**—from what a height.
**do the first works**—the
*works* which flowed from thy *first love.* Not merely
"feel thy first feelings," but do works flowing from the
same principle as formerly, "faith which worketh by love."
**I will come**—*Greek,*
"I am coming" in special judgment on thee.
**quickly**—omitted in two
oldest manuscripts, *Vulgate* and *Coptic versions:*
supported by one oldest manuscript.
**remove thy candlestick out of
his place**—I will take away the Church from Ephesus and remove
it elsewhere. "It is removal of the candlestick, not extinction
of the candle, which is threatened here; judgment for some, but that
very judgment the occasion of mercy for others. So it has been. The
seat of the Church has been changed, but the Church itself survives.
What the East has lost, the West has gained. One who lately visited
Ephesus found only three Christians there, and these so ignorant as
scarcely to have heard the names of St. Paul or St. John"
[TRENCH].

**6. But**—How graciously, after
necessary censure, He returns to praise for our consolation, and as
an example to *us,* that we would show, when we reprove, we have
more pleasure in praising than in fault-finding.
**hatest the deeds**—We
should hate men's evil *deeds,* not hate the men themselves.
**Nicolaitanes**—IRENÆUS
[*Against Heresies,* 1.26.3] and TERTULLIAN
[*Prescription against Heretics,* 46] make these followers of
Nicolas, one of *the seven* (honorably mentioned, [Acts 6:3](../../../kjv/acts/6/3);
[Acts 6:5](../../../kjv/acts/6/5)). 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
[Revelation 2:14](../../../kjv/revelation/2/14); [Revelation 2:15](../../../kjv/revelation/2/15),
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 ([2 Peter 2:15](../../../kjv/2-peter/2/15); [2 Peter 2:16](../../../kjv/2-peter/2/16);
[2 Peter 2:19](../../../kjv/2-peter/2/19); [Judges 1:4](../../../kjv/judges/1/4);
[Judges 1:11](../../../kjv/judges/1/11) who both describe the
same sort of seducers as followers of *Balaam*). The difficulty
that they should appropriate a name branded with infamy in Scripture
is met by TRENCH: The
Antinomian Gnostics were so opposed to John as a Judaizing apostle
that they would assume as a name of chiefest honor one which John
branded with dishonor.

**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 ([John 16:33](../../../kjv/john/16/33)) and First
Epistle ([1 John 2:13](../../../kjv/1-john/2/13); [1 John 2:14](../../../kjv/1-john/2/14);
[1 John 5:4](../../../kjv/1-john/5/4); [1 John 5:5](../../../kjv/1-john/5/5))
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 ([1 Corinthians 9:24](../../../kjv/1-corinthians/9/24);
[1 Corinthians 9:25](../../../kjv/1-corinthians/9/25); [2 Timothy 2:5](../../../kjv/2-timothy/2/5);
but not the same as John's phrase, except [2 Timothy 2:5](../../../kjv/2-timothy/2/5)).
**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 [Proverbs 3:18](../../../kjv/proverbs/3/18);
[Proverbs 11:30](../../../kjv/proverbs/11/30); [Proverbs 13:12](../../../kjv/proverbs/13/12);
[Proverbs 15:4](../../../kjv/proverbs/15/4), and prophetically,
[Revelation 22:2](../../../kjv/revelation/22/2); [Revelation 22:14](../../../kjv/revelation/22/14);
[Ezekiel 47:12](../../../kjv/ezekiel/47/12); compare [Ezekiel 47:12](../../../kjv/ezekiel/47/12). It is interesting to note how closely these introductory
addresses are linked to the body of Revelation. Thus, *the tree of
life* here, with [Revelation 22:1](../../../kjv/revelation/22/1);
deliverance from *the second death* ([Revelation 22:1](../../../kjv/revelation/22/1)), with [Revelation 20:14](../../../kjv/revelation/20/14);
[Revelation 21:8](../../../kjv/revelation/21/8); *the new name* ([Revelation 21:8](../../../kjv/revelation/21/8)), with [Revelation 14:1](../../../kjv/revelation/14/1); *power
over the nations,* with [Revelation 20:4](../../../kjv/revelation/20/4);
*the morning star* ([Revelation 2:28](../../../kjv/revelation/2/28)),
with [Revelation 22:16](../../../kjv/revelation/22/16); *the white
raiment* ([Revelation 3:5](../../../kjv/revelation/3/5)), with
[Revelation 4:4](../../../kjv/revelation/4/4); [Revelation 16:15](../../../kjv/revelation/16/15);
*the name in the book of life* ([Revelation 16:15](../../../kjv/revelation/16/15)), with [Revelation 13:8](../../../kjv/revelation/13/8); [Revelation 20:15](../../../kjv/revelation/20/15);
*the new Jerusalem* and its citizenship ([Revelation 20:15](../../../kjv/revelation/20/15)), with [Revelation 21:10](../../../kjv/revelation/21/10).
**give . . . tree of life**—The
thing promised corresponds to the kind of faithfulness manifested.
They who refrain from Nicolaitane indulgences ([Revelation 21:10](../../../kjv/revelation/21/10)) and idol-meats ([Revelation 2:14](../../../kjv/revelation/2/14);
[Revelation 2:15](../../../kjv/revelation/2/15)), shall eat of meat
infinitely superior, namely, the fruit of the tree of life, and the
hidden manna ([Revelation 2:17](../../../kjv/revelation/2/17)).
**in the midst of the
paradise**—The oldest manuscripts omit "the midst of."
In [Genesis 2:9](../../../kjv/genesis/2/9) these words are
appropriate, for there were *other* trees in the garden, but not
*in the midst of it.* Here *the tree of life* is simply *in
the paradise,* for no other tree is mentioned in it; in [Genesis 2:9](../../../kjv/genesis/2/9) the tree of life is "*in the midst* of the street
of Jerusalem"; from this the clause was inserted here. *Paradise*
(a Persian, or else Semitic word), originally used of any garden of
delight; then specially of Eden; then the temporary abode of separate
souls in bliss; then "the Paradise *of God,*" the
third heaven, the immediate presence of God.
**of God**— ([Genesis 2:9](../../../kjv/genesis/2/9)). One oldest manuscript, with *Vulgate, Syriac,* and
*Coptic,* and CYPRIAN,
read, "MY God,"
as in [Revelation 3:12](../../../kjv/revelation/3/12). So Christ calls
God, "*My* God and your God" ([Revelation 3:12](../../../kjv/revelation/3/12); compare [Ephesians 1:17](../../../kjv/ephesians/1/17)).
God is *our* God, in virtue of being peculiarly *Christ's*
God. The main bliss of Paradise is that it is the Paradise *of God;*
God Himself dwelling there ([Ephesians 1:17](../../../kjv/ephesians/1/17)).

**8. Smyrna**—in Ionia, a little
to the north of Ephesus. POLYCARP,
martyred in A.D. 168,
eighty-six years after his conversion, was bishop, and probably "the
angel of the Church in Smyrna" meant here. The allusions to
persecutions and faithfulness unto death accord with this view.
IGNATIUS [*The Martyrdom
of Ignatius* 3], on his way to martyrdom in Rome, wrote to
POLYCARP, then (A.D.
108) bishop of Smyrna; if his bishopric commenced ten or twelve years
earlier, the dates will harmonize. TERTULLIAN
[*The Prescription against Heretics,* 32], and IRENÆUS,
who had talked with POLYCARP
in youth, tell us POLYCARP
was consecrated bishop of Smyrna by St. John.
**the first . . . the last . .
. was dead . . . is alive**—The attributes of Christ most
calculated to comfort the Church of Smyrna under its persecutions;
resumed from [Revelation 1:17](../../../kjv/revelation/1/17); [Revelation 1:18](../../../kjv/revelation/1/18).
As death was to Him but the gate to life eternal, so it is to be to
them ([Revelation 2:10](../../../kjv/revelation/2/10); [Revelation 2:11](../../../kjv/revelation/2/11)).

**9. thy works, and**—omitted in
two oldest manuscripts, *Vulgate,* and *Coptic.* Supported
by one oldest manuscript.
**tribulation**—owing to
persecution.
**poverty**—owing to "the
spoiling of their goods."
**but thou art rich**—in
grace. Contrast Laodicea, *rich* in the world's eyes and her
own, *poor* before God. "There are both poor rich-men, and
rich poor-men in God's sight" [TRENCH].
**blasphemy of them**—blasphemous
calumny of thee on the part of (or *arising from*) them.
**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**—Only
once is the term "synagogue" in the New Testament used of
the Christian assembly, and that by the apostle who longest
maintained the union of the Church and Jewish Synagogue. As the Jews
more and more opposed Christianity, and it more and more rooted
itself in the Gentile world, the term "synagogue" was left
altogether to the former, and Christians appropriated exclusively the
honorable term "Church"; contrast an earlier time when the
Jewish theocracy is called "the Church in the wilderness."
Compare [Numbers 16:3](../../../kjv/numbers/16/3); [Numbers 20:4](../../../kjv/numbers/20/4),
"congregation *of the Lord.*" Even in [Numbers 20:4](../../../kjv/numbers/20/4) it is "*your* (not *the Lord's*) assembly."
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" ([Numbers 20:4](../../../kjv/numbers/20/4)) represents the *heathens'* opposition to Christianity;
"the depths of Satan" ([Numbers 20:4](../../../kjv/numbers/20/4)), the opposition of *heretics.*

**10. Fear none,** c.—the oldest
manuscripts read, "Fear *not* those things," &c.
"The Captain of our salvation never keeps back what those who
faithfully witness for Him may have to bear for His name's sake never
entices recruits by the promise they shall find all things easy and
pleasant there" [TRENCH].
**devil**—"the
accuser." He acted, through Jewish *accusers* against
Christ and His people. The conflict of the latter was not with mere
flesh and blood, but with the rulers of the darkness of this world.
**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, [Genesis 24:55](../../../kjv/genesis/24/55); [Numbers 11:19](../../../kjv/numbers/11/19).
*Ten* is the number of the world powers hostile to the Church;
compare the *ten* horns of the beast, [Numbers 11:19](../../../kjv/numbers/11/19).
**unto death**—so as even
to endure death for My sake.
**crown of life**— [James 1:12](../../../kjv/james/1/12);
[2 Timothy 4:8](../../../kjv/2-timothy/4/8), "crown of
righteousness"; [1 Peter 5:4](../../../kjv/1-peter/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.

**11. shall not be hurt**—*Greek,*
"shall not by any means (or possibly) be hurt."
**the second death**—"the
lake of fire." "The death in life of the lost, as
contrasted with the life in death of the saved" [TRENCH].
The phrase "the second death" is peculiar to the
Apocalypse. What matter about the first death, which sooner or later
must pass over us, if we escape *the second death?* "It
seems that they who die that death shall be *hurt* by it;
whereas, if it were annihilation, and so a conclusion of their
torments, it would be no way hurtful, but highly beneficial to them.
But the living torments are the second death" [BISHOP
PEARSON]. "The life
of the damned is death" [AUGUSTINE].
Smyrna (meaning *myrrh*) yielded its sweet perfume in being
bruised even to death. Myrrh was used in embalming dead bodies (); was an ingredient in the holy anointing oil (); a perfume of the heavenly Bridegroom (), and of the bride (). "Affliction, like it, is *bitter* for the time
being, but *salutary;* preserving the elect from *corruption,*
and *seasoning* them for immortality, and gives scope for the
exercise of the *fragrantly breathing* Christian virtues"
[VITRINGA]. POLYCARP'S
noble words to his heathen judges who wished him to recant, are well
known: "Fourscore and six years have I served the Lord, and He
never wronged me, how then can I blaspheme my King and Saviour?"
Smyrna's faithfulness is rewarded by its candlestick not having been
removed out of its place ([Revelation 2:5](../../../kjv/revelation/2/5));
Christianity has never wholly left it; whence the Turks call it,
"Infidel Smyrna."

**12.** TRENCH
prefers writing *Pergamus,* or rather, *Pergamum,* on the
river Caicus. 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].
**he which hath the sharp sword
with two edges**—appropriate to His address having a twofold
bearing, a searching power so as to convict and convert some ([Revelation 2:13](../../../kjv/revelation/2/13);
[Revelation 2:17](../../../kjv/revelation/2/17)), and to convict and
condemn to punishment others ([Revelation 2:17](../../../kjv/revelation/2/17), especially [Revelation 2:16](../../../kjv/revelation/2/16);
compare also see on [Revelation 1:16](../../../kjv/revelation/1/16)).

**13. I know thy works**—Two
oldest manuscripts omit this clause; one oldest manuscript retains
it.
**Satan's seat**—rather as
the *Greek* is translated all through Revelation, "throne."
Satan, in impious mimicry of God's heavenly throne, sets up his
earthly throne ([Revelation 4:2](../../../kjv/revelation/4/2)).
Æsculapius was worshipped there under the serpent form; and Satan,
the old serpent, as the instigator (compare [Revelation 4:2](../../../kjv/revelation/4/2)) 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 [Revelation 12:1-17](../../../kjv/revelation/12/1-17);
*Note:* "*throne* . . . the dragon, Satan . . . war
with her seed," [Revelation 12:5](../../../kjv/revelation/12/5);
[Revelation 12:9](../../../kjv/revelation/12/9); [Revelation 12:17](../../../kjv/revelation/12/17).
**even in those days**—Two
oldest manuscripts omit "even"; two retain it.
**wherein**—Two oldest
manuscripts omit this (then translate, "in the days of Antipas,
My faithful witness," or "martyr"); two retain it. Two
oldest manuscripts read, "My witness, MY faithful one"; two
read as *English Version.* Antipas is another form for
Antipater. SIMEON
METAPHRASTES has a
palpably legendary story, unknown to the early Fathers, that Antipas,
in Domitian's reign, was shut up in a red-hot brazen bull, and ended
his life in thanksgivings and prayers. HENGSTENBERG
makes the name, like other apocalyptic names, symbolical, meaning one
standing out "against all" for Christ's sake.

**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," [Numbers 31:16](../../../kjv/numbers/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. The dative case is a
Hebraism for the accusative case.
**children**—*Greek,*
"*sons* of Israel."
**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].
**eat things sacrificed unto
idols**—the act common to the Israelites of old, and the
Nicolaitanes in John's day; he does not add what was peculiar to the
Israelites, namely, that they *sacrificed* to idols. 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 [1 Corinthians 8:1-13](../../../kjv/1-corinthians/8/1-13);
[1 Corinthians 10:25-33](../../../kjv/1-corinthians/10/25-33).
**fornication**—often
connected with idolatry.

**15. thou**—emphatic: "So
THOU also hast," As
Balak and the Moabites of old had Balaam and his followers literally,
*so hast thou also them that hold the* same Balaamite or
*Nicolaitane doctrine* spiritually or symbolically. Literal
eating of idol-meats and fornication in Pergamos were accompanied by
spiritual idolatry and fornication. So TRENCH
explains. But I prefer taking it, "THOU
*also,*" as well as Ephesus ("in like manner" as
Ephesus; see below 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.
**doctrine**—teaching (see
on [Revelation 2:6](../../../kjv/revelation/2/6)): namely, to tempt
God's people to idolatry.
**which thing I hate**—It
is sin not to hate what God hates. The Ephesian Church ([Revelation 2:6](../../../kjv/revelation/2/6)) had this point of superiority to Pergamos. But the three
oldest manuscripts, and *Vulgate* and *Syriac,* read
instead of "which I hate," "IN
LIKE MANNER."

**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.
Contrast Paul, [Acts 20:26](../../../kjv/acts/20/26).
**I will come**—I am
coming.
**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 [Revelation 1:16](../../../kjv/revelation/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."

**17. to eat**—omitted in the
three oldest manuscripts.
**the hidden manna**—the
heavenly food of Israel, in contrast to the idol-meats (). 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 (). 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,
[John 4:32](../../../kjv/john/4/32); [John 4:34](../../../kjv/john/4/34);
[Job 23:12](../../../kjv/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 [Job 23:12](../../../kjv/job/23/12), "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.
**receiveth it**—namely,
"the stone"; not "the new name"; see above. The
"name that no man knew but Christ Himself," He shall
hereafter reveal to His people.

**18. 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].
**Son of God . . . eyes like .
. . fire . . . feet . . . like fine brass**—or "glowing
brass" (see on [Revelation 1:14](../../../kjv/revelation/1/14),
whence this description is resumed). Again His attributes accord with
His address. The title "Son of God," is from [Psalms 2:7](../../../kjv/psalms/2/7);
[Psalms 2:9](../../../kjv/psalms/2/9), which is referred to in
[Revelation 2:27](../../../kjv/revelation/2/27). The attribute, "eyes
like a flame," &c., answers to [Revelation 2:27](../../../kjv/revelation/2/27), "I am He which searcheth the reins and hearts."
The attribute, "feet like . . . brass," answers to [Revelation 2:27](../../../kjv/revelation/2/27), "as the vessels of a potter shall they be broken to
shivers," He *treading* them *to pieces* with His
strong feet.

**19.** The oldest manuscripts
transpose the *English Version* order, and read, "faith and
service." The four are subordinate to "thy works";
thus, "I know thy works, *even* the love and the faith
(these two forming one pair, as 'faith works by love,' ), and the service (*ministration* to the suffering
members of the Church, and to all in spiritual or temporal need), and
the endurance of (that is, shown by) thee (this pronoun belongs to
all four)." As *love* is inward, so *service* is its
outward manifestation. Similarly, *faith* and persevering
*endurance,* or "*patient continuance* (the same *Greek*
as here, [Romans 2:7](../../../kjv/romans/2/7)) in well-doing,"
are connected.
**and thy works; and the
last**—Omit the second "and," with the three oldest
manuscripts and the ancient versions; translate, "And (I know)
thy works which are last (to be) more in number than the first";
realizing [1 Thessalonians 4:1](../../../kjv/1-thessalonians/4/1); the converse
of [Matthew 12:45](../../../kjv/matthew/12/45); [2 Peter 2:20](../../../kjv/2-peter/2/20).
Instead of retrograding from "the first works" and "first
love," as Ephesus, Thyatira's *last works* exceeded her
*first* ([Revelation 2:4](../../../kjv/revelation/2/4); [Revelation 2:5](../../../kjv/revelation/2/5)).

**20. a few things**—omitted in
the three oldest manuscripts. Translate then, "I have against
thee *that,*" c.
**sufferest**—The three
oldest manuscripts read, "lettest alone."
**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 (, 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 [2 Kings 9:22](../../../kjv/2-kings/9/22); [2 Kings 9:30](../../../kjv/2-kings/9/30),
"*whoredoms* of . . . Jezebel and her *witchcrafts*"
(impurity was part of the worship of the Phoelignician 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 ([Revelation 2:6](../../../kjv/revelation/2/6); [Revelation 2:14](../../../kjv/revelation/2/14);
[Revelation 2:15](../../../kjv/revelation/2/15)). By a false
spiritualism these seducers led their victims into the grossest
carnality, as though things done in the flesh were outside the true
man, and were, therefore, indifferent. "The deeper the Church
penetrated into heathenism, the more she herself became heathenish;
this prepares us for the expressions 'harlot' and 'Babylon,' applied
to her afterwards" [AUBERLEN].
**to teach and to seduce**—The
three oldest manuscripts read, "and she teaches and seduces,"
or "deceives." "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].

**21. space**—*Greek,*
"time."
**of her fornication . . . she
repented not**—The three oldest manuscripts read, "and she
*willeth* not *to repent of* (literally, 'out of,' that is,
so as to come *out* of) *her fornication.*" Here there
is a transition from *literal to spiritual* fornication, as
appears from [Revelation 2:22](../../../kjv/revelation/2/22). The idea
arose from Jehovah's covenant relation to the Old Testament Church
being regarded as a marriage, any transgression against which was,
therefore, *harlotry, fornication,* or *adultery.*

**22. Behold**—calling attention
to her awful doom to come.
**I will**—*Greek*
present, "I cast her."
**a bed**—The place of her
sin shall be 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.
**them that commit adultery
with her**—spiritually; including both the eating of *idol-meats*
and *fornication.* "With her," in the *Greek,*
implies *participation with* her in her adulteries, namely, by
*suffering her* ([Revelation 2:20](../../../kjv/revelation/2/20)),
or *letting* her *alone,* and so virtually encouraging her.
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.*
**except they repent**—*Greek*
aorist, "repent" *at once;* shall have repented by the
time limited in My purpose.
**their deeds**—Two of the
oldest manuscripts and most ancient versions read "her."
Thus, God's true servants, who by connivance, are incurring the guilt
of *her deeds,* are distinguished from her. One oldest
manuscript, ANDREAS, and
CYPRIAN, support "their."

**23. her children**— ([Isaiah 57:3](../../../kjv/isaiah/57/3);
[Ezekiel 23:45](../../../kjv/ezekiel/23/45); [Ezekiel 23:47](../../../kjv/ezekiel/23/47)).
Her proper adherents; not those who *suffer* her, but those who
are begotten of her. A distinct class from the last in [Ezekiel 23:47](../../../kjv/ezekiel/23/47) (compare *Note,* see on [Ezekiel 23:47](../../../kjv/ezekiel/23/47)), 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, [1 Kings 18:40](../../../kjv/1-kings/18/40);
[2 Kings 10:6](../../../kjv/2-kings/10/6); [2 Kings 10:7](../../../kjv/2-kings/10/7);
[2 Kings 10:24](../../../kjv/2-kings/10/24); [2 Kings 10:25](../../../kjv/2-kings/10/25).
*Kill with death* is a Hebraism for *slay with most sure and
awful death;* so "dying thou shalt die" ([2 Kings 10:25](../../../kjv/2-kings/10/25)). Not "die the common death of men" ([2 Kings 10:25](../../../kjv/2-kings/10/25)).
**all the churches shall
know**—implying that these addresses are designed for the
catholic Church of all ages and places. So palpably shall God's hand
be seen in the judgment on Thyatira, that the whole Church shall
recognize it as God's doing.
**I am he**—the "I"
is strongly emphatical: "that it is *I* am He who," c.
**searcheth . . . hearts**—God's
peculiar attribute is given to Christ. The "reins" are the
seat of the desires the "heart," that of the thoughts. The
*Greek* for "searcheth" expresses an accurate
following up of all tracks and windings.
**unto every one of
you**—literally, "unto you, to each."
**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.

**24. you . . . and . . . the rest**—The
three oldest manuscripts omit "and"; translate then, "Unto
you, the rest."
**as many as have not**—not
only do not *hold,* but are free from contact with.
**and which**—The oldest
manuscripts omit "and"; translate, "whosoever."
**the depths**—These false
prophets boasted peculiarly of their *knowledge of mysteries*
and *the deep things of God;* pretensions subsequently expressed
by their arrogant title, *Gnostics* ("full of knowledge").
The Spirit here declares their so-called "depths," (namely,
of knowledge of divine things) to be really "depths *of
Satan*"; just as in [Revelation 2:9](../../../kjv/revelation/2/9),
He says, instead of "the synagogue *of God,*" "the
synagogue *of Satan.*" HENGSTENBERG
thinks the teachers themselves professed to fathom *the depths of
Satan,* giving loose rein to fleshly lusts, without being hurt
thereby. They who thus think to fight Satan with his own weapons
always find him more than a match for them. The words, "as they
speak," that is, "as they call them," coming after not
only "depths," but "depths of Satan," seem to
favor this latter view; otherwise I should prefer the former, in
which case, "as they speak," or "call them," must
refer to "depths" only, not also "depths *of Satan.*"
The original sin of Adam was a desire to know EVIL
*as well as good,* so in HENGSTENBERG'S
view, those who professed to know "the depths of Satan." It
is the prerogative of God alone to know evil fully, without being
hurt or defiled by it.
**I will put**—Two oldest
manuscripts have "I put," or "cast." One oldest
manuscript reads as *English Version.*
**none other burden**—save
abstinence from, and protestation against, these abominations; no
"depths" beyond your reach, such as they teach, no new
doctrine, but the old faith and rule of practice once for all
delivered to the saints. Exaggerating and perfecting Paul's doctrine
of grace without the law as the source of justification and
sanctification, 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 [Acts 15:28](../../../kjv/acts/15/28);
[Acts 15:29](../../../kjv/acts/15/29), the very term
"burden," as here, is used of abstinence from fornication
and idol-meats; to this the Lord here refers.

**25. that which ye have already**—
([Judges 1:3](../../../kjv/judges/1/3), 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.

**26. And**—implying the close
connection of the promise to the conqueror that follows, with the
preceding exhortation, [Revelation 2:25](../../../kjv/revelation/2/25).
**and keepeth**—*Greek,*
"and he that keepeth." Compare the same word in the passage
already alluded to by the Lord, [Acts 15:28](../../../kjv/acts/15/28);
[Acts 15:29](../../../kjv/acts/15/29), end.
**my works**—in contrast to
"her (*English Version,* 'their') works" ([Acts 15:29](../../../kjv/acts/15/29)). The works which I command and which are the fruit of My
Spirit.
**unto the end**— ([Acts 15:29](../../../kjv/acts/15/29)). 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 [Acts 15:29](../../../kjv/acts/15/29), "have thou *authority* [the same *word* as
here] over ten cities."

**27.** From [Psalms 2:8](../../../kjv/psalms/2/8);
[Psalms 2:9](../../../kjv/psalms/2/9).
**rule**—literally, "rule
as a shepherd." In [Psalms 2:9](../../../kjv/psalms/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 [Psalms 2:9](../../../kjv/psalms/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 [Hebrews 1:8](../../../kjv/hebrews/1/8)).
"Shepherd" is used in [Hebrews 1:8](../../../kjv/hebrews/1/8), of *hostile rulers;* so also in [Hebrews 1:8](../../../kjv/hebrews/1/8). 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**—So
one oldest manuscript, *Vulgate, Syriac,* and *Coptic Versions*
read. But two oldest manuscripts, read, "as the vessels of a
potter *are* broken to shivers." *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.
**even as I**—"as *I*
also have received of (from) My Father," namely, in [Hebrews 1:8](../../../kjv/hebrews/1/8). Jesus had refused to receive the kingdom without the cross
at Satan's hands; He would receive it from none but the Father, who
had appointed the cross as the path to the crown. As the Father has
given the authority to Me over the heathen and uttermost parts of the
earth, so I impart a share of it to My victorious disciple.

**28. the morning star**—that is,
I will give unto him *Myself,* who am "the morning star"
([Revelation 22:16](../../../kjv/revelation/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,
[Numbers 21:17](../../../kjv/numbers/21/17); [Matthew 2:2](../../../kjv/matthew/2/2)).
Compare [Revelation 2:17](../../../kjv/revelation/2/17), "I will
give him . . . the hidden manna," that is, *Myself,* who am
that manna ([John 6:31-33](../../../kjv/john/6/31-33)).

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