Chapter 2

What is commanded to be written to the angels, that is, the ministers of the churches of 1 Ephesus, 8 Smyrna, 12 Pergamos, 18 Thyatira: and what is commended, or found wanting in them.

1. Angel. See on ch. 1:20.

Ephesus. Some define the name Ephesus as meaning “desirable.” In John’s day Ephesus was the leading city of the Roman province of Asia, and later was its capital (see p. 88; John’s Literary Productions; see on chs. 1:4; 2:12). It was situated at the western terminus of a great highway that crossed Asia Minor from Syria, and this, together with its location as an important seaport on the Aegean, made it a focal point for trade. Christianity appears to have been preached there first about a.d. 52, by Paul, when he stopped for a short time while homeward bound to Jerusalem and Antioch from his Second Missionary Journey. His friends Aquila and Priscilla settled there at that time, and, together with an Alexandrian Jew named Apollos—whose concept of Christianity seems to have been pre-Pentecostal—fostered the work of evangelization until Paul’s return, probably a year or two later (see Acts 18:19 to 19:7). This time the apostle remained at Ephesus for about three years (see Vol. VI, p. 30), longer than at any other place on his recorded missionary journeys. This would seem to indicate that his work there was especially fruitful. His biographer, Luke, declares that “all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks” (Acts 19:10). It is probable, therefore, that during this time at least some of the other churches in Asia were established (see Col. 4:13, 15, 16). After his first Roman imprisonment Paul appears to have visited Ephesus again, probably about a.d. 64, leaving Timothy in charge (see 1 Tim. 1:3).

Nothing further is definitely known of the history of the church at Ephesus until its name appears probably about three decades later in the Revelation. However, tradition indicates that John, the beloved disciple of Jesus, became the leader of this church, presumably after the breakup of the Christian headquarters at Jerusalem about a.d. 68, during the Jewish-Roman War (see p. 716). Thus, at the time the Revelation was written, Ephesus must have been one of the leading centers of Christianity. Consequently it was fitting that Christ’s first message by John should have been addressed to this church. Its central location with respect to the Christian world as a whole makes all the more understandable the fact that its spiritual condition could well be characteristic of the whole church during the apostolic period, the era of Christian history reaching approximately to the end of the 1st century (c. a.d. 31–100; see Additional Note at end of chapter). It may well be called the Age of Apostolic Purity, an attribute highly desirable in God’s sight.

Holdeth. Gr. krateoµ, “to hold fast,” a more vigorous expression than is used in ch. 1:16.

Seven stars. See on ch. 1:16, 20. In a special way the leaders of the church on earth are to be under the protection and control of Christ. In their appointed task they are ever sustained by divine power and grace. It is to be noted that the characteristic way in which Christ introduces Himself to each of the seven churches is drawn from the composite vision John saw in ch. 1:11–18.

Walketh. A more vigorous description of Christ’s relationship to His church than in ch. 1:13, where John simply refers to Christ as being “in the midst of the seven candlesticks.” As the individual churches of apostolic times enjoyed the watchcare, attention, and ministry of Christ, so has the Christian church as a whole throughout the successive periods of its history. Thus is fulfilled His promise to the disciples to be with them “alway, even unto the end of the world” (Matt. 28:20).

Candlesticks. See on ch. 1:12.

2. I know. To each of the seven churches Christ declares, “I know thy works.” His admonition is that of One who is fully acquainted with problems of each church and who is therefore able to recommend an appropriate and effective solution.

Thy. The singular is used because Christ is here addressing the “angel” (v. 1) who represents either each member of the church individually or the church as a single corporate unit. Christ deals with men both on a group basis—as a church—and also in terms of their direct, personal relationship to Him.

Works. Gr.erga, “deeds,” “actions,” “activities,” more particularly, deeds as exhibiting moral character. The whole life and conduct of the church is known to Jesus Christ.

Labour. Gr. kopos, the lassitude, or weariness, that results from strenuous exertion, reflected in the word “toil.” Important textual evidence may be cited (cf. p. 10) for omitting the word “thy” before “labour.” This links more closely the thought of “labour” with that of the patience that accompanies it. It is as if Christ said, “I know what you have done, and I also know the toil and perseverance that were necessary to the doing of it.”

Patience. Gr. hupomoneµ, “perseverance,” “[active, steadfast] endurance,” literally, “remaining under.”

Canst not bear. Too often, now as in former times, the church is prone to “bear,” or endure, evil teachings and practices in its midst, supposedly in the name of peace. Ministers of Christ may find it easier to remain silent concerning the pet sins of their congregations than to take a bold stand for truth (cf. Isa. 30:10; 2 Tim. 4:3). The church at Ephesus was to be commended for making a clear distinction between truth and error, whether in doctrine or in the life, and for taking a firm stand against error.

Them which are evil. That is, the false apostles immediately to be discussed in more detail. Gross doctrinal error is reflected, sooner or later, in gross misconduct. What a man does is inevitably the result of what he thinks and believes (see Prov. 4:23; Matt. 12:34; 1 John 3:3).

Tried. Gr.peirazoµ, “to test,” “try.” The church at Ephesus had diligently investigated the claims and teachings of these false apostles. Ignatius, writing early in the 2d century, speaks of the diligence of the Ephesian Christians in shunning heresy (To the Ephesians ix. 1).

In one of his epistles John cautioned believers with respect to the coming of “antichrist” and advised them to “try the spirits whether they are of God” (1 John 4:1–3). The warning given by Paul to the leaders at Ephesus many years before, that “grievous wolves” would enter in among them “speaking perverse things” (Acts 20:29, 30), had been fulfilled. He had counseled the Thessalonians to “prove all things” and to “hold fast that which is good” (1 Thess. 5:21). Peter had written at length concerning “false prophets” and “false teachers” (see 2 Peter 2). Compare 1 Tim. 1:20; 2 Tim. 4:14, 15. Though at first it might not be easy to recognize the subtle errors of their teachings, the teachers themselves could be known “by their fruits” (see Matt. 7:15–20).

Thus it is today, for the genuine “fruit of the Spirit” (see Gal. 5:22, 23) does not grow in the lives of those who teach and practice error. The sincere Christian who is sensitive to spiritual things is promised that he can, if he will, detect the unchristian spirit and motives that actuate every teacher of error (see on 1 John 4:1; Rev. 3:18).

Apostles. Among the more serious heresies that threatened the church toward the close of the 1st century were Docetism and an early form of Gnosticism. For a discussion of these and other heresies that beset the church of apostolic times see Vol. V, pp. 912, 913; Vol. VI, pp. 52–59. More specifically, an early tradition indicates that a Gnostic named Cerinthus visited Ephesus and fomented trouble for John and his congregation (see Irenaeus Against Heresies iii. 3. 4). What was true of Ephesus during this period with respect to struggles with false prophets seems also to have been true of the church in general.

3. Hast borne. The Ephesian church had refused to “bear them which are evil” (see on v. 2), but it did endure patiently the unavoidable affliction caused by the false teachers and the persecution that befell it at the hands of fanatical Jews and Gentiles.

Patience. See on v. 2.

My name’s sake. See on Acts 3:16. The followers of Christ were known by His name; they were called Christians. It was their allegiance to this name, their loyalty to Him whom it signified as their Lord, that subjected them to persecution by the Roman authorities (see p. 720), and led to suffering at the hands of those who were bent upon subverting their faith.

Hast laboured. Textual evidence attests (cf. p. 10) the omission of these words. The original of v. 3 probably read, “And thou hast had patience and hast borne for my name’s sake, and hast not fainted.”

Fainted. Gr. kopiaoµ, “to become weary,” “to become tired.” Compare the use of kopiaoµ in Isa. 40:31, LXX; John 4:6.

4. Thy first love. This “love” probably included wholehearted love for God and for truth, and love for one another as brethren and for their fellow men in general (see on Matt. 5:43, 44; 22:34–40). Perhaps the doctrinal controversies stirred up by the false teachers had given rise to a factious spirit. Also, in spite of diligent efforts on the part of many to stay the tide of false teaching, a number who remained in the church were no doubt affected in greater or less degree by it. To the extent that error had found a lodging place in the church, to that extent was thwarted the activity of the Holy Spirit as a messenger of truth (John 16:13), whose task it is to convert the principles of truth into a living force for the transformation of character (see John 16:8–11; Gal. 5:22, 23; Eph. 4:30; etc.). Furthermore, as the testimony of those who had personally associated with Jesus ended, as one by one they died, and the vision of the imminence of Christ’s return (see on Rev. 1:1) began to fade, the flame of faith and devotion burned ever lower. For comment on other aspects of this departure from the pristine purity of faith and practice see Vol. IV, pp. 834, 835.

5. Remove thy candlestick. See on ch. 1:12. The church would forfeit its status as an accredited representative of Christ. The church had “fallen,” but divine mercy patiently provided an opportunity to “repent” (cf. 2 Peter 3:9).

Except thou repent. In the Prologue of his epistle to the Ephesians, Ignatius reports that the church did heed the call to “remember,” “repent,” and “do the firstworks” (see also Ignatius op. cit. i. l; xi. 2).

6. Nicolaitanes. One of the heretical sects that plagued the churches at Ephesus and at Pergamum (see v. 15), and perhaps elsewhere. Irenaeus identifies the Nicolaitans as a Gnostic sect: “John, the disciple of the Lord, preaches this faith [the deity of Christ], and seeks, by the proclamation of the Gospel, to remove that error which by Cerinthus had been disseminated among men, and a long time previously by those termed Nicolaitans, who are an offset of that ‘knowledge’ might confound them, and persuade them that there is but one God, who made all things by His Word” (op. cit. iii. 11. 1; ANF, vol. 1, p. 426). There is also historical evidence of a Gnostic sect called Nicolaitans a century or so later. Some Church Fathers who report concerning this sect (Irenaeus op. cit. i. 26. 3; Hippolytus Refutation of All Heresies vii. 24) identify its founder as Nicolas of Antioch, one of the seven deacons (see Acts 6:5). Whether the tradition concerning Nicolas the deacon is correct, we do not know, but the sect may be the same as the one mentioned by John. In the 2d century, at least, adherents of this sect appear to have taught that deeds of the flesh do not affect the purity of the soul, and consequently have no bearing on salvation.

7. He that hath an ear. That is, to heed the counsel given (see on ch. 1:3; cf. on Isa. 6:9, 10; Matt. 11:15). The same formula accompanies the promise to each of the seven churches.

Hear. The Greek of this passage implies that those who hear will do so with understanding (cf. on Acts 9:4). Hearing God’s word is meaningless unless the life thenceforth is conformed to the pattern of what has been heard (see on Matt. 19:21–27).

The churches. The promise here addressed particularly to the church at Ephesus belongs in a special sense to all “the churches” of apostolic times, as represented by the church at Ephesus. Though particularly appropriate to them, it applies also to believers in all ages (see on ch. 1:11).

Overcometh. The form of the verb in Greek implies that the person “continues to overcome,” or “keeps on winning.” The thought of overcoming is a recurring theme in the Revelation. The promises of the Revelation have been especially precious to God’s persecuted children in all ages. However, the context (vs. 2–6) implies that the overcoming here referred to is, in a special sense, victory over the false apostles and teachers who had been tempting believers to eat of the tree of human knowledge. How appropriate that their reward for overcoming should be access to the tree of life

Tree of life. See on Gen. 2:9; Rev. 22:2.

In the midst. As in the Garden of Eden (Gen. 2:9). The location stresses the importance of the tree in God’s plan for a perfect world.

Paradise. See on Luke 23:43. The Garden of Eden was “paradise” on earth. When Eden is restored to this world (see PP 62; GC 646, 648), earth will once more become a “paradise.”

For the application of the message to the church at Ephesus to a certain period in history see Additional Note at end of chapter. For the application of the message to the literal church see on Rev. 1:11.

8. Angel. See on ch. 1:20.

Smyrna. This name was long thought to be derived from muron, the name of an aromatic gum derived from the Arabian tree Balsamodendron myrrha. This gum was used for embalming the dead, and medicinally as an unguent, or salve, and was burned as incense. See on Matt. 2:11. More recently, scholars tend to favor a derivation from the name of an Anatolian goddess, Samorna, who was worshiped in the city (see p. 93). Concerning the ancient city of Smyrna see p. 91; John’s Literary Productions.There is no record as to when or under whose ministry the church in Smyrna was established. This church is not mentioned elsewhere in Scripture.

Historically, the Smyrna period of the church may be thought of as beginning about the close of the 1st century (c. a.d. 100) and continuing until about a.d. 313, when Constantine espoused the cause of the church (see Additional Note at end of chapter; see on v. 10). Some suggest a.d. 323 or 325 as the date of his supposed conversion to Christianity. Actually, the prophecies of chs. 2 and 3 are not, strictly speaking, time prophecies, and dates are suggested simply to facilitate an approximate correlation of prophecy with history.

The first and the last. See on ch. 1:8, 17.

Was dead. See on chs. 1:18; 2:1. To a church facing persecution and death for its faith, emphasis on life in Christ would be especially meaningful.

9. Thy. See on v. 2.

Works. Textual evidence is divided (cf. p. 10) between retaining and omitting this word. See on v. 2.

Tribulation. Or, “distress,” “trouble” “affliction.” Intermittent persecution at the hands of various Roman emperors characterized the experience of the church during this period. Under Trajan (98–117), Hadrian (117–138), and Marcus Aurelius (161–180), persecution was sporadic and localized. The first general, systematic persecution of Christians was conducted by Decius (249–251) and Valerian (253–259). Political oppression reached a bloody climax under Diocletian (284–305) and his immediate successors (305–313). Historically, the period represented by the Smyrna church may well be called the Age of Martyrdom. The centuries since have been fragrant (see on v. 8) with the love and devotion of the thousands of unnamed martyrs of this period who were “faithful unto death.”

Poverty. Gr. ptoµcheia, “abject poverty” (cf. on Mark 12:42). Doubtless the church at Smyrna was not so large or so prosperous as the neighboring congregation at Ephesus. The Christians at Ephesus had left their “first love,” but no such rebuke is sent to those at Smyrna. Instead, Christ reminds them that spiritually they are “rich” (see on James 2:5).

Blasphemy. Gr. blaspheµmia, “evil speaking,” whether of God or man. In the present context the translation “slander” may be preferable.

Jews. Probably “Jews” in a figurative, not a literal, sense (in the sense that Christians now are sometimes described as Israel see Rom. 2:28, 29; 9:6, 7; Gal. 3:28, 29; 1 Peter 2:9). As here used, the term no doubt refers to those who claimed to serve God, but actually served Satan.

The figure has its basis in history. The book of Acts reveals that many of the troubles of the early church grew out of slanderous accusations hurled at them by Jews (see Acts 13:45; 14:2, 19; 17:5, 13; 18:5, 6, 12; 21:27). Apparently this situation was true at Smyrna. In the 2d century Jews are said to have brought about the martyrdom of Polycarp, a bishop of Smyrna. During this time Tertullian speaks of the synagogues as “fountains of persecution” (Scorpiace 10; ANF, vol. 3, p. 643).

Are not. They were hypocrites.

Synagogue of Satan. Compare the opprobrious epithet, “generation [brood] of vipers” (Matt. 3:7). As a center of Jewish communal life the synagogue (see Vol. V, pp. 56–58) was doubtless the place where many an evil plot was formed against Christians. The name Satan means “accuser,” or “adversary” (see on Zech. 3:1; Rev. 12:10). These Jewish centers became, literally, “synagogues of the accuser.”

10. Fear none. See on James 1:2; cf. John 16:33.

Shalt suffer. Or, “art about to suffer.” Apparently, the Smyrna church had been an important target of Jewish slander, but the members had not yet felt the full brunt of persecution. However, the Christians there doubtless knew of the persecution that already raged elsewhere, and must have anticipated future trouble for themselves. This is implied by the form of the verb here translated “fear,” which indicates that they were already fearful. Christ consoles them with the assurance that, despite the prospect of persecution, they need not be afraid. See on Matt. 5:10–12.

Tried. Or, “tested.” Satan would subject them to persecution in order to prevail upon them to relinquish their faith. God would permit the persecution as a means of strengthening and proving the genuineness of their faith. Though Satan may rage against the church, God’s hand accomplishes His purpose. See on James 1:2; Rev. 2:9.

The Roman emperor Trajan (a.d. 98–117) laid down the first official Roman policy toward Christianity. In the famous ninety-seventh letter, written to Pliny the Younger, his governor in Bithynia and Pontus in Asia Minor, Trajan outlined a procedure for dealing with Christians, who were, at that time, an illegal religious society. He ordered that Roman officials were not to hunt Christians out, but that if persons were brought before them for other offenses and proved to be Christians, they were to be executed unless they recanted. This regulation, though by no means uniformly enforced, remained the law until Constantine issued his edict of toleration in a.d. 313.

Thus, for two centuries Christians were constantly subject to the possibility of sudden arrest and death for their faith. Their well-being depended in large measure upon the favor of their pagan and Jewish neighbors, who might either leave them in peace or complain against them before the authorities. This might be termed permissive persecution. The emperor did not take the initiative in persecuting Christians, but permitted his own representatives and the local authorities to take such measures against Christians as they might see fit. This policy left the Christians to the mercy of the various local administrations under which they lived. Especially in times of famine, earthquake, storm, and other catastrophes, Christians found themselves the objects of attack, their pagan neighbors supposing that by refusing to worship the gods the Christians had brought divine wrath upon the whole country.

At times, however, the Roman government carried on aggressive persecution against the church (see on v. 9). Thinking Romans observed that Christianity was constantly growing in extent and in influence throughout the empire, and that it was fundamentally incompatible with the Roman way of life. They realized that, given time, it would destroy the Roman way of life. Accordingly, it was often the more capable emperors who persecuted the church, whereas those who took their responsibilities less seriously were usually content not to molest Christians.

The first general, systematic persecution of the church was undertaken by the emperor Decius, whose imperial edict of the year 250 decreed the universal suppression of Christianity by means of torture, death, and the confiscation of property. The occasion for this decree was the millennial celebration of the founding of Rome, some three years earlier, when the decadent state of the empire was rendered more apparent by comparison with the glories of the past. Christianity became the scapegoat, and it was decided to obliterate the church in order, presumably, to save the empire. This policy lapsed with the death of Decius in a.d. 251, but was revived by Valerian a short time later. With his death the policy again lapsed, and not until the reign of Diocletian did the church face another major crisis (see below on “ten days”).

Ten days. This expression has been understood in two ways. On the basis of the year-day principle of reckoning prophetic time periods (see on Dan. 7:25), it has been interpreted as a period of ten literal years and applied to the period of the most severe imperial persecution (a.d. 303–313), begun by Diocletian and continued by his associate and successor Galerius. This was an attempt to wipe out Christianity by burning the Scriptures, destroying church buildings, and imprisoning the leaders. These rulers believed that the church had grown to such dimensions of strength and popularity in the empire that unless Christianity should be promptly stamped out the traditional Roman way of life would cease to exist and the empire itself would disintegrate. Consequently they inaugurated a policy designed to exterminate the church. Diocletian’s first decree against Christians was issued in the year 303, banning the practice of Christianity throughout the empire.

Persecution began in the army and spread throughout the empire. The Roman authorities concentrated their terrors on the Christian clergy, in the belief that if the shepherds were removed, the flock would scatter. The horrors of this persecution are vividly described by the church historian Theodoret (Ecclesiastical History i. 6), who describes the gathering of the bishops of the church to the Council of Nicaea some years after the end of the persecution (a.d. 325). Some came with out eyes, some without arms, which had been pulled from their sockets, others with their bodies horribly maimed in different ways. Many, of course, did not survive this time of trouble. In 313, ten years after the beginning of these persecutions, Constantine and his colleague Licinius issued an edict that granted Christians (and all others) liberty to practice their religion.

Other interpreters think it is not altogether certain that the “ten days” were intended to represent prophetic time. They reason thus: The “things which thou shalt suffer,” “the devil,” “prison,” and “death” are obviously literal, and it would seem most natural to expect the “ten days” to be literal also. In this case the number “ten” would be considered a round number, as is so often the case in Scripture (see Eccl. 7:19; Isa. 5:10; Dan. 1:20; Amos 6:9; Haggai 2:16; Zech. 8:23; Matt. 25:1, 28; Luke 15:8; etc.; cf. Mishnah Aboth 5. 1–9). As a round number, “ten days” would represent a brief period of persecution such as the literal church at Smyrna no doubt suffered in apostolic times. It would be entirely consistent with sound principles of prophetic interpretation (see on Deut. 18:15) for the “ten days” to have a literal application to the immediate historical situation at Smyrna and a figurative application to the period of history represented by the Smyrna church (see on Rev. 1:11; 2:1, 8; see p. 725; Additional Note at end of chapter).

Be thou faithful. The Greek verb form implies, “continue to be faithful.” Smyrna proved to be a faithful church.

Unto death. The Greek implies, “up to and including death.”

Crown. Gr.stephanos, “a chaplet,” or “garland, of victory,” not a diadem of rulership. This word was used for the wreaths given to victors in Greek games. Here, it is a symbol of the reward given to the victor in the struggle with Satan.

Of life. The phrase “crown of life” is probably best translated in the sense, the “crown that is life”—the “crown” is “life.” This crown is evidence of victory over the devil and the “tribulation” he has caused. Compare 2 Tim. 4:8.

11. He that hath an ear. See on v. 7.

He that overcometh. See on v. 7. Here, stress should probably be placed on overcoming in spite of the “tribulation” mentioned in v. 10.

Second death. As contrasted with the first death, which ends human life temporarily now, and from which there is a resurrection, both for “the just and unjust” (Acts 24:15). The second death is the final extinction of sin and sinners, and from it there can be no resurrection (see on Rev. 20:14; cf. ch. 21:8).

12. Angel. See on ch. 1:20.

Pergamos. Or, Pergamum. This city had been the capital of the Roman province of Asia for two centuries after its last king, Attalus III, bequeathed it, together with the kingdom of Pergamum, to Rome in 133 b.c. (see p. 95). Since the early 3d century b.c. the city of Pergamum had been a chief center of cultural and intellectual life of the Hellenistic world. Although by John’s time Ephesus was beginning to supersede it as the leading city of Asia, Pergamum continued to retain much of its former importance. The two cities long contended for this honor. For further information concerning the ancient city of Pergamum see p. 93; John’s Literary Productions.

The meaning of the name Pergamos is uncertain, but “citadel,” or “acropolis,” seems to be one of its derived meanings. The characteristic experience of the church during the Pergamos period was one of exaltation. From the status of a proscribed and persecuted sect it rose to a position of unchallenged popularity and power (see on v. 13).

Sword with two edges. Like the descriptive titles that introduce the messages to the churches of Ephesus and Smyrna, this is drawn from the description of the glorified Christ in ch. 1:16 (see comment there and on ch. 2:1).

13. Thy works. Textual evidence favors (cf. p. 10) the omission of the words “thy works, and.” Compare on v. 2.

Satan’s seat. Pergamum had distinguished itself in 29 b.c. by becoming the site of the first cult of a living Roman emperor. A temple was built and dedicated to the joint worship of the goddess Roma (a personification of the spirit of the empire) and the emperor Augustus. At the very time John wrote these words Christians were suffering persecution for refusing to worship the emperor Domitian (a.d. 81–96), who insisted on being worshiped as “lord and god.” Pergamum was also the religious capital of Asia Minor. It was a center of Hellenistic (Greco-Mesopotamian) thought and emperor worship, and had many pagan temples. Its designation as the place “where Satan’s seat is” was thus appropriate indeed (see p. 95).

The Pergamos period of church history may be thought of as beginning about the time of Constantine’s espousal of the Christian cause, in a.d. 313, or of his supposed conversion—perhaps in 323 or 325—and ending in 538 (see Additional Note at end of chapter). It was during this time that the papacy won religious, and to some extent political, leadership of Western Europe (see Additional Note on Dan. 7), and that Satan established his “seat” within the church. The papacy was a skillful blend of paganism with Christianity. This period may be termed the Age of Popularity.

Name. See on v. 3.

My faith. That is, faith in Me. Compare the experience of the heroes of faith whose names are enshrined in Heb. 11.

Antipas. A familiar Greek name, compounded of the Greek words anti, “in place of,” and pas, an abbreviated form of pateµr, “father” (cf. on Luke 3:1; 24:18; see Josephus Antiquities xiv. 1. 3 [10]). It reflected a father’s hope that the son so named would eventually take his place in the world. Some commentators hold that a Christian by this name at Pergamum had recently been martyred for his faith, presumably for refusing to worship the emperor. If so, the experience and example of this faithful martyr may be considered as typical of that of untold thousands who suffered for their faith in later ages. Although it is possible that the name may have a figurative application to the Pergamos period of church history, Inspiration provides no apparent clue with respect to such an application.

Martyr. Gr. martus, “witness.” A “martyr” is one whose death testifies to his faith. The Greek here rendered “faithful martyr” is identical with that used of Christ in ch. 1:5 and translated “faithful witness.”

14. Thee. For the force of the singular see on v. 2.

Balaam. See Num. 22–24. The analogy with Balaam suggests that there were some at Pergamum whose purpose was to divide and ruin the church by encouraging practices that were forbidden to Christians (see below on “things sacrificed”; cf. on Acts 15:29). Balaam was concerned about advancing his own interests, not those of God’s people.

Stumblingblock. Gr. skandalon, the trigger that springs a trap. Thus to “cast a stumblingblock” before someone is to trip him up. See on Matt. 5:29.

Things sacrificed. The two practices here mentioned had been expressly prohibited by the council at Jerusalem (see on Acts 15:29; Rom. 14:1; 1 Cor. 8:1). Balaam influenced Israel to commit “whoredom with the daughters of Moab,” to sacrifice to Moabite gods, and to “eat,” presumably of the meat sacrificed to these gods (Num. 25:1, 2, 31:16).

These two sins led to a mixture of paganism with true religion. Applied to Christian history, this portrayal is peculiarly appropriate to the situation in the church in the period following the legalization of Christianity by Constantine in a.d. 313 and his nominal conversion some 10 or 12 years later. He pursued a policy of blending paganism and Christianity at as many points as possible, in a studied attempt to unite the diverse elements within the empire and thus strengthen it. The favorable, even dominant, position he accorded the church made it a prey to the temptations that always accompany prosperity and popularity. Under Constantine and his successors, almost all of whom continued his favorable policy, the church rapidly became a politico-ecclesiastical institution and lost much of its former spirituality.

15. Nicolaitanes. See on v. 6.

16. Repent. This sharp warning reflects the grave spiritual peril that confronted the Pergamum church.

Sword of my mouth. See on ch. 1:16; cf. ch. 2:12. The sword typifies the punishment that would result from a failure to “repent.”

17. Hath an ear. See on v. 7.

Him that overcometh. See on v. 7.

Hidden manna. See Ex. 16:14–36. Some think the allusion here may be to the manna Aaron placed in a pot and preserved in the ark (Ex. 16:33; Heb. 9:4). An ancient Jewish teaching declares that when the Messiah would come, “the treasury of manna shall again descend from on high, and they will eat of it in those years” (2 Baruch 29:8; R. H. Charles, Apocrypha and Pseudepigrapha of the Old Testament, vol. 2, p. 498). In view of John 6:31–34 it seems that John here intends manna to be symbolic of spiritual life in Christ now, and eternal life in the hereafter (see on John 6:32, 33).

White stone. Various ancient customs have been suggested as providing a basis for this allusion to the gift of a white stone, but none of these is altogether satisfactory. One of the more common ancient customs was that of the use of a white and a black stone by jurors to determine acquittal or conviction. All that may be said with reasonable certainty is that John doubtless refers to some ceremony involving the bestowal of a special gift or honor.

New name. In the Bible a person’s name often stands for his character, and a new name would indicate a new character. The new is not patterned after the old, but replaces it and is different from it. Here the Christian is promised a “new name,” that is, a new and different character, patterned after that of God (cf. Isa. 62:2; 65:15; Rev. 3:12).

No man knoweth. The experience of spiritual rebirth, of the transformation of character, can be understood only by personal experience. Attempts to explain this experience to a man who himself has not been born again can never convey a true or complete picture of it (cf. John 3:5–8).

18. Angel. See on ch. 1:20.

Thyatira. The origin and meaning of this name are uncertain. Some have suggested that Thyatira means “sweet savor of labor,” perhaps on the basis of the “works” of the church set forth in v. 19. Although less notable than the other six cities, ancient Thyatira was nevertheless distinguished by the number and variety of trades and crafts that flourished there. Apparently, prominent among these was that of the dyeing of cloth (see Acts 16:14). The Christians of Thyatira doubtless found employment largely in the local crafts. For further information concerning the ancient city of Thyatira see p. 96; John’s Literary Productions.

As applied to Christian history, the message to Thyatira is particularly appropriate to the experience of the true church in the Dark Ages and the later Middle Ages (see Additional Note on ch. 2).

Trends that began in earlier periods became dominant during the Dark Ages. The Scriptures not being available to the ordinary Christian, tradition was exalted in their place. Works came to be considered a means of attaining salvation. An earthly and human priesthood obscured the true and divine priesthood of Jesus Christ. See Additional Note on Dan. 7. It was a time of great difficulty for those who resisted the great apostasy, and the Thyatira period of church history may well be called the Age of Adversity. Because of persecution, the flame of truth flickered and nearly went out. The spiritual message of the Reformation was essentially a restoration of the great truths of the gospel. It proclaimed that men are saved only by faith in Christ, that their only standard of faith and practice is Scripture, and that every man may appear on his own behalf before the great High Priest, Jesus Christ, without a human intercessor.

Son of God. See on Luke 1:35; John 1:14. This title, like those that introduce the messages to the other churches, is drawn from the description of the glorified Christ in Rev. 1:13 (see on ch. 2:1). Here the definite article is used, thus specifically identifying the Author of the message as the second person of the Godhead (cf. on ch. 1:13).

Eyes … feet. See on ch. 1:14, 15.

19. Thy. For the force of the singular see on v. 2.

Works. See on v. 2.

Charity. Gr. agapeµ, “love” (see on Matt. 5:43, 44). Textual evidence attests (cf. p. 10) the sequence “love, and faith, and service, and patience.” These are an enumeration of the “works” of the church at Thyatira, love and faith providing the inner basis for the outward expression of service and patience.

Service. Gr. diakonia, “service,” or “ministry” (see on Rom. 12:7).

Faith. Gr.pistis (see on Rom. 3:3).

Patience. Gr. hupomoneµ (see on ch. 1:9).

The last. That is, the last more than the first works, as the Greek indicates. The message to Thyatira is the only one of the seven that contains a recognition of improvement. In spite of difficulties at Thyatira, the church there experienced spiritual growth. Contrast the opposite experience at Ephesus (vs. 4, 5).

20. A few things. Textual evidence favors (cf. p. 10) the omission of this phrase. However, some ancient manuscripts read “much” or “many things.” The simple reading, “I have [it] against thee” (cf. v. 4), is to be preferred.

Sufferest. Gr. aphieµmi, “to permit,” “to allow to operate.” The church was at fault not only because many openly submitted to apostasy but also because no earnest effort was being made to check the course of evil.

Jezebel. For the account of the historical Jezebel see 1 Kings 16:31; 18:13; 19:1, 2; 21:5–16, 23–25; 2 Kings 9:30–37. It would appear that, as Jezebel sponsored the worship of Baal in Israel (1 Kings 21:25), so in John’s day some false prophetess was attempting to lead astray the church at Thyatira. The message indicates that here, even more than at Pergamum (Rev. 2:14), apostasy was openly and defiantly rampant. As applied to the Thyatira period of Christian history, the figure of Jezebel represents the power that produced the great apostasy of the medieval centuries (see Additional Note on Dan. 7; see on Rev. 2:18; cf. Rev. 17).

Commit fornication … eat things sacrificed. See on Rev. 2:14; cf. 2 Kings 9:22. This doubtless had, first, a local application to the church at Thyatira. Applied to the Thyatira period of church history, this would represent an admixture of paganism with Christianity (see on Eze. 16:15; Rev. 17:1). This process was accelerated greatly under Constantine and his successors. Medieval Christianity absorbed, to a great extent, pagan forms and practices.

21. Space. The offer of forgiveness was extended to the unrepentant prophetess for some considerable time.

Repented not. Textual evidence attests (cf. p. 10) the reading “is not willing to repent,” meaning that she refuses to do so. Here was no case of unenlightened, nor even of willful ignorance, but of insistent and defiant rebellion.

22. Cast her into a bed. The manner of punishment to be meted out to the false prophetess will be appropriate to her crime. This expression seems to be of Semitic origin, and is used with respect to falling ill (see Ex. 21:18; Judith 8:3, LXX; Matt. 9:2, literally, “a paralytic cast upon a bed”). Compare the English expression “to take to one’s bed.” See on Rev. 17:16, 17; 18.

Them that commit. These persons are not identified. Compare on ch. 17:1, 2.

Except they repent. The door of mercy had not yet fully shut. God never shuts Himself off from sinners; it is they who shut themselves off from Him.

Their deeds. Textual evidence favors (cf. p. 10) the reading “her deeds.” From the standpoint of God speaking to His church, the sins of Jezebel and her lovers are essentially her sins, for it is she who as a prophetess, aspires to lead the church.

23. Children. The fornication of this Jezebel was habitual and of long standing, for she had children. Figuratively, this should probably be understood in the sense that she had won committed adherents. Judgment was to descend not only upon the mother but also upon the offspring, who were contaminated by her evil character. Compare the destruction of the children of Ahab (2 Kings 10:7).

Death. John may have in mind the LXX of Eze. 33:27, where the significant passage reads “And those in the caves I will kill with death.” Instead of “death” the Hebrew reads “pestilence,” or “plague.” Possibly this is the meaning of “death” in John’s passage.

Reins. That is, the kidneys, which anciently were thought to be the seat of the will and the affections (cf. on Ps. 7:9.)

Hearts. That is, minds, meaning the intellect. Christ penetrates both the thoughts and the emotions. Christ’s judgment is just because He sees and takes into consideration the secrets of the heart. See Ps. 7:9; Jer. 11:20; see on 1 Sam. 16:7.

24. The rest. That is, the loyal believers in Thyatira. Historically, this refers to small groups throughout the Middle Ages that sought to remain loyal to apostolic Christianity. Such movements were found both within and without the formal framework of the Catholic Church. Particularly important were such groups as the Waldenses on the continent of Europe and the followers of Wyclif in England. Neither of these groups had the measure of evangelical truth that was proclaimed later in the Protestant Reformation, but the message “unto the rest in Thyatira” was appropriate to them. Upon them God put no further burden than to be faithful to the light that was theirs.

This doctrine. That is, the teachings of Jezebel (see on v. 20).

Depths. Literally, “deeps,” meaning “deep things.” Christ takes the very words the apostates proudly apply to their own teachings (“as they speak”), and devastatingly terms them “the deep things of Satan.” The Gnostics claimed to be the only ones who knew “the deep things” (see Vol. VI, pp. 54–58).

None other burden. Faithfulness to the light that was theirs would be sufficient.

25. Till I come. The “blessed hope” (see Titus 2:13) of the soon coming of Christ has ever been the stay of Christians in affliction. Christ does not necessarily imply that He would return within the lifetime of the members of the literal Thyatira church, nor even within the Thyatira period of church history. However, see on ch. 1:1.

26. He that overcometh. See on v. 7.

My works. That is, works that reflect the character of Christ. These are in striking contrast with the “deeds” of those who ally themselves with Jezebel (see on v. 22).

Power over the nations. Compare on ch. 20:4.

27. Rule. Gr. poimainoµ, literally, “to shepherd,” and thus “to rule” (see on Matt. 2:6). The passage is quoted from Ps. 2:9. For the time, circumstances, and nature of Christ’s breaking the nations with a “rod of iron” see on Rev. 19:15. That the Jews considered Ps. 2:9 a Messianic prediction is evident from the pseudepigraphical Psalms of Solomon 17:26 (Charles, op. cit., p. 649): “He [Messiah, Son of David] shall thrust out sinners from (the) inheritance, He shall destroy the pride of the sinner as a potter’s vessel. With a rod of iron he shall break in pieces all their substance.” Inasmuch as the redeemed will live and reign with Christ they are here represented as sharing Christ’s work (see on Rev. 12:5; 20:4).

Rod. The word used here represents the Heb. shebet of Ps. 2:9, which may mean a shepherd’s rod (Ps. 23:4), or a scepter (Ps. 45:6), or a rod of punishment (Ps. 125:3). The context of Rev. 2:27 suggests that the “rod” is here both a symbol of rulership and an instrument of punishment.

Vessels of a potter. See Jer. 19:1, 10, 11.

Broken. The rule here spoken of results in a destruction of the wicked. For the nature of this rule see on ch. 20:4.

To shivers. Or, “to pieces.”

As I received. See Matt. 11:27; 28:18; John 3:35; 5:22, 27; Acts 17:31; Vol. V, p. 919.

28. Morning star. That is, Christ Himself (see Rev. 22:16; cf. 2 Peter 1:19).

29. Hath an ear. See on v. 7.

additional note on chapter 2

The application of the various messages to the seven churches to seven consecutive periods of church history (see on ch. 2:1) naturally suggests the utility of a series of transition dates to facilitate the coordination of the several messages with their respective historical periods. In attempting to assign such dates, however, it is well to remember that: (1) The prophecy of the seven churches is not a time prophecy in the usual sense of the term, for no specific chronological data accompany it. It is concerned primarily with successive experiences of the church, and differs considerably from such prophecies as those concerning the 1260 days of Dan. 7:25, the 2300 days of ch. 8:14, and the 70 weeks of ch. 9:25. (2) Major eras of history can hardly be marked off by exact dates. So used, dates are at best convenient landmarks of a rather general sort, not exact boundary markers. Actual transition from one period to another is a gradual process. Nevertheless it is well to select approximate dates as an aid to correlating the messages with the corresponding events of history. Some would suggest different dates from those given below and use different phrases to describe the various periods. However, these variations in dates and names do not materially affect the over-all message found in the letters to the seven churches.

1.   Ephesus. There is general agreement that the period thus represented spans the apostolic age, and may, accordingly, be dated approximately from a.d. 31, the year of our Lord’s ascension (see Vol. V, pp. 257–260), to a.d. 100.

2.   Smyrna. For a.d. 100 as marking the beginning of this period see the foregoing on “Ephesus.” The messages to the second and third churches identify the transition from Smyrna to Pergamum as one from persecution to popularity. The reign of Constantine the Great, 306–337, the first so-called Christian emperor of Rome, marks such a transition. Prior to his famous Edict of Milan in 313, Christianity was an illegal religion and experienced repeated periods of severe persecution by the state (see Vol. VI, pp. 47, 61; Vol. VII, pp. 18, 19). That edict decreed equal rights for all religions throughout the empire and restored confiscated Christian property. In the same year Constantine exempted the Christian clergy from civil and military service, and their property from taxation. Either this date, 313, or that of his supposed conversion to Christianity, commonly given as 323 or 325, might be taken as an appropriate year to mark the transition from the Smyrna period to that of Pergamum.

3.   Pergamos. For the transition to the Pergamos period see the foregoing on “Smyrna.” Inspiration has characterized the Pergamos period as a time of compromise, apostasy, and popularity, the time during which the Church of Rome was consolidating its power and authority. Accordingly, the close of the Pergamos period should find imperial Rome out of the way and the papacy fully formed and ready to embark on its career as ruler of Western Christendom (see Additional Note on Dan. 7).

Any one of various events might serve as an acceptable boundary marker for the close of this period. The deposition of the last Roman emperor in 476 marks it as one such date. The conversion, in 496, of the Frankish king Clovis, the first Germanic ruler to embrace Roman Christianity and to ally himself with the interests of the church in the conquest of other Germanic peoples, is another. In 538 Justinian’s decree of 533, according the pope plenary ecclesiastical power in East and West, began to become effective.

Historians generally take the pontificate of Gregory the Great (590–604) as marking the transition from ancient to medieval times, and his reign as pope might be considered another such boundary marker. Gregory is considered the first of the medieval prelates. He boldly assumed, in many ways, the role of emperor in the West, and his administration laid the foundation for later claims to papal absolutism.

The year 756 marks the beginning of papal territorial rule and the accession of France to the role of so-called “eldest son of the papacy” (see Vol. 4, pp. 837). In that year Pepin of France subdued the Lombards of northern Italy, who had been threatening the pope, and ceded their territory to him. This grant, commonly called the Donation of Pepin, marks the beginning of the Papal States, which the pope governed as an absolute monarch for more than 1,000 years.

However, the importance of 538 as the starting point of the 1,260 years (see on Dan. 7:25) suggests it as a more appropriate terminal date for the Pergamos period than any of the others. See pp. 18–22.

4.   Thyatira. For 538 as a beginning date for the Thyatira period see above on “Pergamos.” The Thyatira period is characterized as the era of papal supremacy. The importance of the 1,260-year period in Bible prophecy (see on Dan. 7:25; Rev. 12:6) suggests that 1798 might well be selected as the terminal date for Thyatira. But in view of the importance of the Reformation in breaking papal supremacy, the date 1517 would also be an appropriate terminal date (see Vol. IV, p. 837; Vol. VII, p. 50). Some might hold that the loss of the Papal States in 1870 and the consequent self-imposed status of the pope as “prisoner of the Vatican” would, similarly, make that year eligible for consideration. However, the year 1870 seems to be somewhat too late to comport with either the 1,260 years of prophecy or with the remaining periods of church history as delineated in Rev. 2 and 3.

5.   Sardis. Characteristically, this is the church of Reformation times, and as such may be thought of as beginning in 1517, or possibly 1798 (see the foregoing on “Thyatira”). Those who propose 1798 as the terminal date for the Thyatira church period and the opening of the Sardis period suggest 1833 as an appropriate year marking the close of the latter. For reasons set forth below on “Philadelphia,” others suggest 1755 as an appropriate terminal date.

6.   Philadelphia. Inspiration has presented this as the church of the great second advent awakening. Various beginning dates have been suggested as appropriate for this period. Some propose 1833, the year of the great climactic sing in nature foretold by our Lord (see on Matt. 24:33). This point of time was closely connected with the early proclamation of the advent message by William Miller. Others suggest 1798, the beginning of the “time of the end” of the Dan. 11:35 (see comment there), which would also be acceptable. Still others favor the date 1755, which is commonly accepted as marking the first of the specific signs of the end under the sixth seal (see on Rev. 6:12), considering that this choice comports well with the character of the Philadelphia church as the church of the advent awakening. There is general agreement among Seventh-day Adventist expositors that the year 1844 should be considered as marking the close of the Philadelphia period and the opening of the Laodicean period (see on Dan. 8:14).

7.   Laodicea. For the year 1844 as marking the beginning of this period see the foregoing on “Philadelphia.” Being the last of the seven, the Laodicean period continues till the end of time.

Ellen G. White comments

1    AA 586; 5T 435; 6T 413, 418; 8T 23

1, 2 5T 435

1–56T 422; 8T 98

2, 3 AA 578; 5T 538; WM 155

4     MM 37; 2T 293; 8T 26; WM 79

4, 5 AA 587; DA 280; LS 320; PP 165; TM 168, 275, 352, 461; 6T 368, 421; 8T 299

5     TM 450; 2T 296; 4T 286, 403; 5T 191, 612; 6T 426; 8T 80, 248

7     AA 589; Ed 302; EW 21, 77; LS 91; MH 449; PP 62; 6T 76; 8T 289

9     Ev 603; TM 16; 6T 475

10   AA 588; Ev 353; EW 288; GC 41; PK 84; 4T 300; 5T 71

17   GC 646; MH 516; ML 516; MYP 95; PP 297

26, 28  MH 516