Revelation 2

Revelation 2:1-7

SECTION TWO

 

LETTERS TO THE SEVEN

Revelation 2:1 to 3:22

 

Preliminary Note: The record does not tell why messages were sent to just seven churches, nor why sent to the seven named. Considering the many times the number seven is used in the Bible, the view that it indicates completeness or perfection appears certainly correct. If so, these churches were doubtless selected because they furnished the occasion for just the amount of instruction, exhortation, and warning necessary in completing the divine record. These seven brief messages deal with actual facts that existed at the time John wrote. While primarily intended for the churches named. yet they were, of course, also intended for congregations in all ages for like conditions would need like treatment. This is also true of all the New Testament letters to churches.

It is unnecessary to conclude that these very short letters were sent separately to the respective churches named. It is far more probable that each congregation received all of them along with all the rest of the book, since any one of them might at some future time need the very instruction given to another. Then the symbolical descriptions of things to come, presented in the remainder of the book, would also be needed by all of them. Evidently the entire book was intended for all the seven; if so, then for all congregations for all time.

 

1. LETTER TO THE CHURCH AT EPHESUS

Revelation 2:1-7

 

1 To the angel of the church in Ephesus write:–See notes on 1:20 for the application of the word “angel.” At the time John wrote Ephesus was the chief city of Asia Minor. It was noted for magical arts and the temple of the heathen goddess Diana. (Acts 19:19; Acts 19:35.) It is generally supposed from tradition that John resided in Asia Minor from about A.D. 70 till his death. If so, Ephesus was doubtless his headquarters. Paul was mainly responsible for the establishment of the congregation there, having labored for them two years and three months at one time which resulted in the gospel being preached in all Asia. (Acts 19:8-10.) Later Paul wrote them the Ephesian letter. All this shows that the congregation was one of considerable prominence, and probably accounts for the first letter in this chapter being addressed to them.

 

These things saith he that holdeth the seven stars in his right hand, he that walketh in the midst of the seven golden candlesticks:–Here Jesus repeats two of the descriptive features of the person John saw in the vision. (1:13, 16.) These would impress them with the necessity of being obedient to his commands. Holding the stars in his hands would mean that the teachers of the church must depend upon him for the source of their knowledge; walking in the midst of the candlesticks–moving among the churches–indicates that he would not only bless their labors, but punish them for their evil deeds. It also implies that his favor would be necessary to their continued existence. “Walking” among them may imply that he was able to care for all, and would be constantly watching over them. Surely this was an impressive way to introduce the letter.

 

2 I know thy works, and thy toil and patience,–“I know” is the common form of introducing all these letters. It would impress them with the fact that he was able to know the motives of their hearts, and could render just decisions in each case. He would not overlook their faults nor forget their good deeds. This is a peculiar characteristic of Christ, (John 2:25.) “Works” here mean general conduct rather than simple deeds. The items mentioned to the end of verse 3 are an explanation of what is included in their works. Toil and patience present the positive and negative sides of their commendable works.

Toil means excessive labor even up to the point of suffering and sadness, shown in their earnest opposition to false teachers. Patience means their steadfast endurance to the right in spite of the influence of such false teaching. Fighting error to the point of suffering and remaining faithful to gospel truth is the compliment here paid this congregation.

 

and that thou canst not bear evil men, and didst try them that call themselves apostles, and they are not, and didst find them false; –The compliment here is further extended by the statement that they could not endure or tolerate evil men. They had tested certain ones that claimed to be apostles and found them false. John had already given the standard by which such test could be made. Only those who accepted what the apostles said were of God. (1 John 4:1; 1 John 4:6.) Probably those calling themselves apostles claimed to be directly called as were the true apostles, or that they were successors to them. Either claim was, of course, false. It is no surprise to find such false teachers in the early church. for Paul said he knew that after his departure some among them would speak perverse things “to draw away the disciples after them.” (Acts 20:29-30.) John had also instructed that those who did not abide in the doctrine should not be received into their houses or given greetings. (2 John 1:9-10.) Paul refers to “false apostles” at Corinth as “deceitful workers, fashioning themselves into apostles of Christ,” yet being ministers of Satan. (2 Corinthians 11:13-15.) The Ephesian church had insisted on pure teaching, and rejected those who taught falsehood. This deserves unstinted praise.

 

3 and thou hast patience and didst bear for my name’s sake, and hast not grown weary.—With steadfastness they had borne up under the burdens of meeting false teachers and against the influence of false doctrines; they had patiently maintained their defense of the truth for the name of Christ. It was their desire to defend his cause that met all opposition to the true gospel without being exhausted or worn out. This language presents a fine balance of Christian conduct. We should not tolerate error in any kind of teaching and should, regardless of any false doctrines, maintain our faith in God’s word with unfailing steadfastness. Such seems to be the full import of this commendation of the church at Ephesus.

 

4 But I have this against thee, that thou didst leave thy first love.–The warm praise now changes to reproof and warning. Commendations for virtues could not atone for faults or sins. With a casual reading such a strong rebuke immediately following an equally strong commendation seems almost contradictory, yet we know it cannot be. Rather more careful thought will show that the situation was not an unusual one. We have many similar cases in the churches today. The evidence of love to Jesus is obedience to his commands. (1 John 2:4-5.) That consists in doing what he says.

Hence, the expression “first love” is explained by the expression “first works” in verse 5. While they would not tolerate false teachers and false doctrines, yet their first early enthusiasm for the worship and progress of the church had waned. They were not as untiring in their devotion to the church as they were against false teaching. Multitudes of individual Christians are in that condition all the time. The danger of such a state is that one is likely soon to lose practically all interest in the church. Happy is the Christian who does not allow his early zeal for worship and the spread of truth to burn low.

The church at Ephesus had been established many years and their having lost their early spiritual ardor is not surprising when we remember the difficulty of holding a high level in anything.

 

5 Remember therefore whence thou art fallen, and repent and do the first works;–Remember here means to consider: that is, to compare the former burning zeal in the Lord’s work with their present apathy and note how much they had lost both in work and satisfaction. Such serious reflections should lead them to repentance, which would be necessary to prevent other losses. Repentance means a change of mind that results in a change of conduct. Honest meditation on their neglect would produce sorrow; that would lead to a decision to change their conduct–become again zealous in good works. Their “first works” do not mean their obedience to the commands by which they became Christians, but to their works in teaching the truth and righteous living.

 

or else I come to thee, and will move thy candlestick out of its place, except thou repent.–The present tense of “come” here clearly has the force of the future, meaning “I will come.” This does not mean a personal coming, but in some kind of judgment that would fall upon the church. Just how or what that would be is not stated. To remove a candlestick would mean to take away the light. But the candlestick, we are told, was the church itself. (1:20.) Moving the candlestick out of its place, therefore, means that the congregation was to cease to exist. This, however, was conditional; to be prevented only by the fact that the congregation would repent and return to its first love.

 

6 But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate.–Just who and what were these people is conceded by all commentators to be uncertain. They were well known then, of course, else John would have given some description of them. There is uncertainty both as to the meaning and origin of the name and the peculiar works they did. The following probably is as likely to be correct as anything suggested: The word was derived from a leader whose name was Nicholas, and their practices which the Lord hates were gross social sins and idolatry. But whatever their doctrines and deeds were they were severely condemned. The Ephesian church was commended because they hated these abominable practices which God hated. It is useless to speculate on what we have no means of learning, but all good people will hate that which is grossly wicked, whether the practices of the Nicolaitans or other sinners.

 

 

7 He that hath an ear, let him hear what the Spirit saith to the churches.–Those having ears to hear are willing to listen to the message. To such the invitation and exhortation was to give heed to what was said. This shows that God’s revelations are spoken to man, not put into his heart through some mysterious spiritual power. Those who are not willing to hear God’s word will never learn his message of life. It also implies man’s ability to hear and understand what God says. In chapter 1 Jesus is represented as making the revelation and John is commanded to write it, but here the Spirit is said to be speaking to the churches.

Jesus had told the apostles before his death that the Spirit would guide them into all truth (John 14:26; John 16:13-15) and declare things to come. We know that the Spirit directed John what to write, and was through him speaking to the churches. This shows the method used by the Holy Spirit in delivering his messages to man. He speaks them; man must hear and obey. Those not willing to hear and obey cannot be benefited by the Spirit’s work.

 

To him that overcometh, to him will I give to eat of the tree of life, which is in the Paradise of God.–To overcome translates a Greek word that means to conquer in some battle or trial. There is no definite statement regarding the things in which Christians are to gain a victory, the expression being used independently. But the whole passage shows that it means a victory over all kinds of evil that would harm the church or prevent the salvation of the contender. In a general sense it would mean a continued victory over sinful things until one’s life is ended. This statement, with an appropriate promise attached, is the way all these short letters are closed. To “eat of the tree of life” is a very expressive figure indicating the spiritual joys to he received in heaven.

It is a reference to the “tree of life” in the Garden of Eden. (Genesis 2:9; Genesis 3:22.) The fruit of that tree was designed to make one live forever; hence, Adam after his sin was forbidden to eat of it. In like manner the things in heaven that sustain eternal life are represented as a “tree of life.” In the glorious picture of heaven presented in Revelation 22:1-5 we again find the same imagery.

 

Paradise is said to be a Persian word that means a park or pleasure ground; hence, can appropriately be applied to any place especially prepared for enjoyment. For this reason Eden is referred to as “Paradise.” The place of the righteous dead in the intermediate state is also a “Paradise.” (Luke 23:43.) Our text calls the final state “Paradise” also. This word, because it means a place of pleasure and may be applied figuratively to any place of pleasure, must be considered in the light of the context each time to learn its proper application. Here the redeemed are viewed as existing upon life-giving fruit in a garden of delights. An entrancing vision, surely.

Revelation 2:8-11

2. LETTER TO THE CHURCH AT SMYRNA

Revelation 2:8-11

 

8 And to the angel of the church in Smyrna write: These things saith the first and the last, who was dead, and lived again:–Smyrna was a populous city about forty miles north of Ephesus. Having a fine harbor, it became a great commercial city–was noted both for its educational facilities and the worship of idols. It was the home of Polycarp, who personally knew the apostle John for many years and was martyred after he ‘had served the Lord eighty-six years. It doubtless had a strong Jewish element in its population. This and the idol worshipers and difficulties of living under Roman rule made the stay of Christians there a hard and dangerous existence. They were encouraged by being reminded of Christ “who was dead, and lived again,” an attribute of Jesus mentioned to John himself in 1:18.

As their faithfulness to Jesus was likely to result in their martyrdom, it was particularly appropriate to remind them of the fact that the Master himself had once died, but was made alive. It was an assurance that, if they were martyred, they too would be raised from the dead.

 

9 I know thy tribulation, and thy poverty (but thou art rich),–This letter also begins with “I know,” meaning that the Lord had a complete knowledge of their condition and needs. This would assure them they could depend implicitly upon his instruction. Tribulation carries the general idea of affliction or distress. In their case, doubtless, all they suffered from the persecutions of their oppressors was included in the term. The mention of their poverty indicates that they were especially poverty-stricken since that is not said of the other churches addressed. Their poverty may have resulted from oppression and robbery on the part of their enemies.

But in spite of it the Smyrna church continued to exist long after all the others were gone. Poverty is usually far less dangerous than great riches. Though poor in material goods, they were “rich in faith” and, as a consequence, were “heirs of the kingdom which he promised to them that love him.” (James 2:5.) This was because they were “rich in good works.” (1 Timothy 6:18.)

 

and the blasphemy of them that say they are Jews, and they are not, but are a synagogue of Satan.–The Lord also knew the blasphemy of their enemies–the reproaches and bitter revilings which were hurled against them. This was assurance that the Lord would know exactly what reward their enemies deserved, and. would see to it that justice would be done in due time. The Christians’ religion was probably the occasion for the blasphemies. This particular class of their persecutors were native Jews who were manifesting the same spirit that prompted the betrayers of Christ. They laid much stress upon their claim to be Jews–God’s people. The text says they were not Jews.

There are two senses in which that would be true. First, as natural Jews they were not fol-lowing the teachings of Moses, and were not worthy of the name; second, they were not Jews in the spiritual sense. The word in that sense meant Christians (Romans 2:28-29), and they were fighting Christians. They were not then worthy of the name in either sense. The extreme cruelty and wickedness of the Jews in Smyrna is described by Jesus when he calls them a “synagogue of Satan.” The synagogue is probably used here in the sense of an assembly or congre-gation. They claimed to be the congregation of the Lord– God’s people–when, in fact, they were in the service of Satan.

Their persecution of the saints was under the influence of Satan.

 

10 Fear not the things which thou art about to suffer:–This language clearly indicated that there were sufferings about to come to them from which there would be no escape, but they were urged not to be afraid. Confidence in Christ’s promises would drive out fear and prepare them for the ordeal.

behold, the devil is about to cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days.–Casting the Christians into prison was not an uncommon thing, especially in the case of the apostles. (Acts 12:3-4; Acts 16:23.) John himself had been banished to Patmos and pos-sibly many others might be put in prison. This prediction of imprisonment was in fact the probable thing to expect at that time. The text says that the devil would cast them into prison. Of course, it was actually done by their enemies and these words show that evil workers are in the service of the devil and operate under his evil influence. This imprisonment would be a test of their fortitude and fidelity to God. The severity of the test would show whether or not they could be driven into apostasy.

 

The tribulation–including the imprisonment of some–was to last “ten days.” This expression has been variously construed by scholars. Sonic take it to mean ten literal days; some that it refers to prophetic days, meaning a day for a year, or ten years; others that ten days meant frequent, full or complete tribulation, a sense in which the word “ten” seems to be used in Numbers 14:22; Nehemiah 4:12 Daniel 1:20; and others still think that the expression indicates that the tribulation would be brief. Genesis 24:55; Daniel 1:12; Daniel 1:14 are supposed to give examples of this use. Ten natural days would be too insignifi-cant for such a grave thing. It might have been ten years. If so, there is no way to fix the exact date.

Either one of the other views might be true. It seems probable that the state-ment was made to encourage the brethren not to falter in their fidelity to God. If so, then by “ten days” Jesus meant to say that the tribulation would be comparatively short. This would stimulate them to faithfulness.

 

Be thou faithful unto death, and I will give thee the crown of life.–The singular “thou” is used because it is addressed directly to the “angel” of the church. But, as the letter was to be delivered to the church, everyone was included. They were to continue faithful–meet every rising situation faith-fully. “Unto” death does not mean throughout their exist-ence till death (although that was also necessary, Matt. 24 13), but up to the endurance of death, if necessary; that is, even death should not move them from their steadfastness. The garland of victory, here called “the crown of life,” is elsewhere called “the crown of righteousness” (2 Timothy 4:8), “the crown of glory” (1 Peter 5:4), an “incorruptible” crown (1 Corinthians 9:24-25). Crown is used figuratively for the reward to be received, meaning life as a crown which is given for righteousness.

 

11 He that hath an ear, let him hear what the Spirit saith to the churches.–See notes on verse 7.

 

He that overcometh shall not be hurt of the second death.–This letter closes just like the one to Ephesus except that a promise of a different blessing is offered. There the promise was to eat of the tree of life; here not to be hurt of the second death. A failure in either case would result in one’s being lost. Promising these blessings to one who overcomes implies that those who do not overcome will be lost. Since a Christian may fail to overcome, a Christian may he lost. ‘This is the unmistakable import of the words, and absolute proof that Christians may so apostatize as to he lost finally.

Revelation 2:12-17

3. LETTER TO THE CHURCH AT

Revelation 2:12-17

 

12 And to the angel of the church in Pergamum write These things saith he that hath the sharp two-edged sword – This church is told that the letter came from the one who had the sharp two-edged sword. In the vision (1:16) John saw this sword proceed out of Christ’s mouth. As the word of God is said to be the “sword of the Spirit” (Ephesians 6:17), and “sharper than any two-edged sword” (Hebrews 4:12), it is evident that the two-edged sword proceeding from Christ’s mouth means his words. See note on 1:16.

 

13 I know where thou dwellest, even where Satan’s throne is; —It was, doubtless, encouraging to them to be assured that Jesus knew the unfavorable situation in which they dwelled, the temptations to which they were exposed, and the allurements that tended to draw them away from the truth. The place was so peculiarly filled with wickedness that it was represented as being the very location of Satan’s throne. Just what particular form of wickedness led to this designation is not known. It had the ordinary evils that go with a commercial city filled with idolatrous worship. It is said to have been the seat of emperor worship. Evidently Satan incited the people to such atrocious crimes that the place seemed to be his own personal abode. The last expression of the verse, “where Satan dwelleth,” has the same meaning as “Satan’s throne.”

 

and thou boldest fast my name, and didst not deny my faith, even in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwelleth.–They had confessed Christ and had not allowed any of their tribulations to make them deny that confession. The name “Christian” which had already been given at Antioch (1 Peter 4:16) was held to in spite of all the dangers confronting them. They realized that suffering as Christians they would glorify God in that name. So the apostle Peter had taught in the passage mentioned. That Antipas was a martyr there on account of his faithfulness to Christ is certain from the text, but who he vas or the circumstances under which he was killed is not known. His case was probably a local outbreak of some kind like that when Stephen was killed (Acts 7:51-60), not a general slaughter of Christians.

 

14 But I have a few things against thee, because thou hast there some that hold the teaching of Balaam,–Like the church at Ephesus the Lord had a general commendation of them, but a few things to condemn. As the Savior condemned evil when he was on earth, so he now condemns the sins that existed in the church at Pergamum. Tolerating only a few serious errors would soon kill the church’s influence to do good. The teaching of Balaam is explained in the next clauses.

 

who taught Balak to cast a stumblingblock before the children of Israel, to eat things sacrificed to idols, and to commit fornication.–Figuratively a “stumblingblock” is something over which one would fall or be led into sin. Balaam taught Balak how to lead the Israelites into sin. Balaam had not been allowed to curse Israel as Balak requested, but later, because of his love for the “hire of wrong-doing” (2 Peter 2:15), he taught Balak to lead Israel into sin through fornication and the eating of meats offered to idols. (Numbers 3 l:16.) The meaning is that there were some in the church at Pergamum that, like Balaam, led people into idolatry and licentiousness through their teaching; that is, taught that such things were not sinful. This was a serious condition.

 

15 So hast thou also some that hold the teaching of the Nicolaitans in like manner.–See note on verse 6. Just what distinction, if any there was between the teaching of Balaam and the Nicolaitans is not known. They were probably very similar, and some think possibly the same, or at least the same in the two particulars mentioned–fornication and idolatry.

 

16 Repent therefore; or else I come to thee quickly, and I will make war against them with the sword of my mouth.–Repentance–determination of mind–must result in a change of conduct. Two parties were involved in this threat–those guilty of the sins named and the rest of the church that tolerated them. The guilty parties would have to reform, or the rest would have to cease fellowshiping them. If the latter occurred, the guilty would still be subject to the punishment indicated. The “sword of my mouth” means that Christ would give the order for the punishment, or he would authorize it to be given. Just how this would be done is not stated, but presumably some natural means at hand would be used or allowed to do the work. It is referred to as making war because the word “sword” had been used.

 

17 He that hath an ear, let him hear what the Spirit saith to the churches.–See note on verse 7.

 

To him that overcometh, to him will I give of the hidden manna, and I will give him a white stone, and upon the stone a new name written, which no one knoweth but he that receiveth it.–On overcoming and the possibility of being lost finally see note on verse 11. The one who ends this life victoriously will be saved and enjoy the “hidden manna” in heaven. The reference, of course, is to the manna that fell in the wilderness (Exodus 16:32-34), a memorial portion being put in the ark (Hebrews 9:4). Those refraining from idolatrous meats and remaining pure would be permitted to eat the manna laid up in heaven which is typically represented by the manna in the ark. Leaving off the figurative language, it means that joys in heaven will satisfy our eternal wants as bread satisfies hunger.

 

There has been much speculation regarding the “white stone” and the “new name”; nothing entirely satisfactory has been suggested. As in voting a white stone indicated justification, it may here be used to indicate that one who overcomes is justified and will be received into the heavenly home. The new name is equally uncertain since no one knows it. It may be in some way the means by which God will receive those who gain the victory. Since it cannot be known by others, it is useless to ask what it is. It is our business to overcome, the white stone and the new name we can leave, to God to make plain in his own time.

Revelation 2:18-29

4. LETTER TO THE CHURCH AT

Revelation 2:18-29

 

18 And to the angel of the church in Thyatira write: These things saith the Son of God, who hath his eyes like a flame of fire, and his feet are like unto burnished brass:–The three cities already mentioned were near the seacoast; Thyatira was some distance inland and about midway between Pergamum and Sardis. Commercially it was noted as the place where dyes were manufactured; in the Bible it is specially known as the home of Lydia whom Paul converted at Philippi. (Acts 16:13-15.) This church is told plainly that the letter came from the Son of God. The expression about eyes like fire and feet like burnished brass refers to the vision John saw as described in 1:14, 15. See the notes on those verses.

 

19 I know thy works, and thy love and faith and ministry and patience, and that thy last works are more than the first. –Being the Son of God, Jesus had the authority to give commands (Matthew 28:18-20), and the right to demand obedience. Knowing their works, both good and bad, assured them that his commands would be strictly just. The general term “works” probably includes the four items following it–love, faith, ministry, and patience; the first two internal, the last external. Love to both God and man is always manifested by obedience and service; faith means not only that they had maintained their confidence in Jesus, but that they had been faithful in his service. In ministry would include religious as well as moral duties. Patience means that they had borne every trial of their faith with fidelity to Christ and the church.

The church at Ephesus had fallen from its first love; the brethren at Thyatira had increased in good deeds–the last works being more than the first. A fine compliment indeed!

 

20 But I have this against thee, that thou sufferest the woman Jezebel, who calleth herself a prophetess;–To “suffer” the woman Jezebel means that they permitted her teaching without proper condemnation and allowed her to continue in the fellowship of the church. The name “Jezebel” undoubtedly refers to the highly gifted but desperately wicked idolatrous wife of Ahab, king of Israel. Under her influence Ahab was led to allow the introduction of idolatry and to endorse its shameful practices. He also worshiped Baal himself and did more to provoke Jehovah to anger than all the kings before him. (1 Kings 16:29-33.) Interpreters differ regarding the “Jezebel” in our text. Some think she was a real woman whose wicked influence was so similar to the Jezebel of old that she was called by that name rather than her own. Others think the name refers to a faction or party in the church that taught and practiced as did the real Jezebel.

Since the church at Pergamum was rebuked because they had a faction that held the doctrines of Balaam (2:14), it seems probable that the church at Thyatira had a faction that was described by the name Jezebel. Besides, in this book a woman represents a church; hence, could appropriately represent a party or faction. Claiming to be a prophetess would mean that the faction claimed to teach according to divine authority.

 

and she teacheth and seduceth my servants to commit fornication, and to eat things sacrificed to idols.–Whether Jezebel means a real person or represents a faction, the lesson would be the same. In imitation of the ancient Jezebel idolatry and licentiousness were taught. Since this was the teaching of Balaam, and probably the Nicolaitans as well, it may be that the person or persons condemned at Thyatira were some of the same false teachers differently described.

 

21 And I gave her time that she should repent; and she willeth not to repent of her fornication.–This may mean that warning had been given in some way that time to continue in such teaching would end unless repentance came or that God had allowed her sufficient time to repent if she would. But since she did not will to repent, then the punishment had to fall upon her.

 

22 Behold, I cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of her works.–This verse indicates that Jezebel was herself guilty of fornication whether it was natural or spiritual. If the name represents an element or faction in the church, it must be understood spiritually as referring to idolatry as was true of Israel anciently. (Jeremiah 3:9.) The word “behold” means that all the churches were to know of her punishment just as they knew of her sins. Verse 23 shows that such punishment would clearly prove that God is able to know human hearts and justly reward for all deeds. Casting “into a bed” means affliction or punishment; no other meaning will do for the expression here. Those led into such sinful practices will have to suffer tribulation and punishment along with their false teachers. These disastrous results can be avoided only by timely repentance.

 

23 And I will kill her children with death; and all the churches shall know that I am he that searcheth the reins and hearts: and I will give unto each one of you according to your works.–“Children” here mean those influenced to practice her false doctrines–her adherents. (Compare John 8:44; Isaiah 57:3.) By accepting and practicing her teaching they became participants with her as expressed in verse 22. To kill “with death” means thoroughly destroy, as with some kind of pestilence. Such drastic measures serve to make others fear. The design in this case was to demonstrate the infinite knowledge of God as a means of restraining evil. Reins and heart both refer to the inmost part of man’s mind, and indicate that nothing, good or bad, can be hidden from God. Rewarding each according to his works is the common teaching of the whole Bible, and entirely just. (Matthew 16:27; 2 Corinthians 5:10; Revelation 20:13.) This is another reason why sinners should repent.

 

24 But to you I say, to the rest that are in Thyatira, as many as have not this teaching, who know not the deep things of Satan, as they are wont to say; I cast upon you none other burden.–Those here addressed as the “rest that are in Thyatira” mean those who had not accepted the doctrines and practices of the heretical party. They are described as those who “have not this teaching.” This is very strong evidence that Jezebel was not some wicked woman, but rather some corrupt faction. Those commended here did not know or understand the deep or hidden schemes in Satan’s wicked designs because they had not been led to participate in them. The expression, “as they are wont to say,” may mean that those who opposed the false teaching were in the habit of referring to it as the “deep things of Satan.” The false teachers themselves would hardly say that of their own teaching. In Smyrna there was a “synagogue of Satan” (verse 9); in Pergamum Satan’s dwelling place (verse 13); here the depths of Satan. All this means that the wickedness in all places may be in some sense attributed to Satan. Jesus promised to put upon them no other burden than such as would naturally result from their allowing such wicked teachers to remain in fellowship, or would come from their efforts in trying to rid the congregations of the pernicious influences of erroneous teachings.

 

25 Nevertheless that which ye have, hold fast till I come.–They had received the gospel and manifested love, faith, service, and patience. All this they should diligently hold; their refusing to participate in the wicked schemes of Satan should continue. “Till” he came did not mean that they were to live till Jesus comes personally, for centuries have passed and he has not yet come. They were to remain faithful until death (Matthew 24:13), which, so far as they were concerned, would be the same as if he had come in their lifetime.

 

26 And he that overcometh, and he that keepeth my works unto the end, to him will I give authority over the nations :–Here, as in the preceding letters, the reward is promised on condition that they overcome. The one overcoming is explained by the expression, “he that keepeth my works unto the end”; or, the one faithful until his death. For this faithfulness they were to have “authority over the nations.” How this is to he exercised is explained in the following expressions.

 

27 and he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers; as I also have received of my Father:–Jesus rules in the absolute sense, being the author of the law; his apostles rule as ambassadors through whom the law has been delivered (2 Corinthians 5:18-20); and all faithful Christians rule in a secondary sense by being an example of the application of his law. (Romans 5:17.) By such faithfulness Christians condemn the world as did Noah in building the ark (Hebrews 11:7); or like Abel, who though dead, “yet speaketh” (Hebrews 11:4). Only in this sense may faithful Christians be said to rule over the nations. This verse with slight variation is a quotation from Psalms 2:9. Verses 6-8 show clearly that the Psalmist refers to Christ and his rule (after his resurrection) at God’s right hand. (Acts 13:33; Hebrews 1:5.) Since Christians rule in a secondary sense under Christ, they rule during the same period he does–throughout the Christian dispensation. The expression “as I also have received of my Father” means that they received their authority to rule from Christ just as lie received his from the Father. Luke 22:29 proves the former; Psalms 2:6 proves the latter.

With a “rod of iron” indicates a firm, sure, and unbending rule. The Greek word for rule means to “shepherd.” Through his words and the examples of those who overcome Jesus will lead the righteous; his law against the wicked will be as inflexible as a rod of iron. It will have its effect with the same certainty that a rod of iron will break a potter’s vessel.

 

28 and I will give him the morning star.–Christ is himself called the “morning star” in 22:16. He probably means that he will give himself to those who overcome; that is, to be in fellowship with him in his ruling. The expression is a further development of the thought in the two preceding verses.

 

29 He that hath an ear, let him hear what the Spirit saith to the churches.–See notes on verse 7.

 

 

LESSON 3.

MESSAGE TO THE CHURCH IN EPHESUS

Read Revelation 2:1-7

1. The first letter is addressed to which of the seven churches? Ans. Revelation 2:1.

2. Who told John what to write? Ans. Revelation 2:1.

3. What did he say he knew about the Ephesians? Ans. Revelation 2:2.

4. What does he know about all men? Ans. John 2:24-25.

5. What attitude did the Ephesians take toward evil men? Ans. Revelation 2:2.

6. What did they do about the false apostles among the brethren? Ans. Revelation 2:2.

7. What other good qualities did this church possess? Ans. Revelation 2:3.

8. What did the Lord hold against them? Ans. Revelation 2:4.

9. What is the evidence of love to Jesus? Ans. Jno. 14: 15.

10. What were they told to remember? Ans. Revelation 2:5.

11. Name two things they were commanded to do. Ans. Revelation 2:5.

12. What did the Lord threaten to do, if they did not repent? Ans. Revelation 2:5.

13. What did they hate, which the Lord also hated? Ans. Revelation 2:6.

14. They were told to hear what? Ans. Revelation 2:7.

15. How does the Spirit speak to the churches now? Ans. 1 Corinthians 2:12-13; 1 Timothy 4:1.

16. What promise was made “to him that overcometh”? Ans. Revelation 2:7.

 

HISTORY OF THE CHURCH AT EPHESUS

17. From whom had this church received another letter many years before? Ans. Ephesians 1:1 :

18. What eloquent preacher had visited them early in the church’s history there? Ans. Acts 18:24.

19. On what point was his teaching inaccurate? Ans. Acts 18:25-26.

20. Why did Paul rebaptize about twelve men at Ephesus? Ans. Acts 19:1-7.

21. About how long did Paul teach and preach in Ephesus? Ans. Acts 19:8-10.

22. How did the disciples there dispose of their books on magical arts? Ans. Acts 19:17-20.

23. Who stirred up a mob against Paul and why? Ans. Acts 19:23-34.

24. Who dispersed the mob, and how? Ans. Acts 19:35-41.

25. Give the substance of Paul’s address to the elders of the church at Ephesus. Ans. Acts 20:16-35.

26. Why had Paul on one occasion exhorted Timothy to tarry in Ephesus? Ans. 1 Timothy 1:3-4.

27. Who else did a great work in Ephesus? Ans. 2 Timothy 1:16-18.

FOR CLASS

1. Discuss “The Tree of Life.” (See Revelation 2:7; Revelation 22:2; Revelation 22:14; Genesis 2:9; Genesis 3:22.)

 

LESSON 4.

MESSAGE TO THE CHURCH IN SMYRNA

Read Rev. 2: 8-11

1. To which of the seven churches was the second letter addressed? Ans. Revelation 2:8.

2. Through what experience had the speaker of the words of this letter passed which were peculiar to him only? Ans. Revelation 2:8; Revelation 1:18.

3. What afflictions were the disciples suffering at Smyrna? Ans. Revelation 2:9.

4. Who had a complete knowledge of all their trials and needs? Ans. Revelation 2:9.

5. What should be the Christian’s attitude toward trials and tribulations? Ans. James 1:2-4; 1 Peter 4:12-16; Matthew 5:11-12.

6. What was the result of Paul’s afflictions? Ans. Philippians 1:12.

7. Contrast the poverty and riches of the church at Smyrna with the poverty and riches of the Laodiceans. Ans. Revelation 2:9; Revelation 3:17-18.

8. Of what kind of people is the church of Christ chiefly composed? Ans. James 2:5; 1 Corinthians 1:26.

9. Through whose poverty were the children of God made rich? Ans. 2 Corinthians 8:9.

10. Where should Christians lay up their treasures? Ans. Matthew 6:19-21.

11. Name some heavenly qualities in which all should be rich.

Ans. a. Faith (James 2:5). b. Good works (1 Timothy 6:18). c. Humility and fear of God ( Proverbs 22:4). d. The word of Christ (Colossians 3:16).

12. What false claims for themselves were some making? Ans. Revelation 2:9.

13. To whose synagogue did they belong? Ans. Revelation 2:9.

14. What sin were they committing? Ans. Revelation 2:9.

15. Who are Abraham’s seed, or Jews in a spiritual sense? Ans. Galatians 3:27-29; Romans 2:28-29; Romans 9:6-8; John 8:39.

16. What were they told not to fear? Ans. Revelation 2:10.

17. Whom should we fear? Ans. Matthew 10:28.

18. What afflictions from Satan were they about to suffer? Ans. Revelation 2:10.

19. How long would their tribulations continue? Ans. Revelation 2:10.

20. How long, and unto what event must they be faithful in order to receive the reward? Ans. Revelation 2:10.

21. What reward would the faithful receive? Ans. Revelation 2:10.

22. What is this “crown of life” called elsewhere? Ans. 2 Timothy 4:8; 1 Peter 5:4; 1 Corinthians 9:25.

23. What was Smyrna commanded to hear, which Ephesus also was commanded to hear? Ans. Revelation 2:7; Revelation 2:11.

24. Who will not be hurt by the second death? Ans. Revelation 2:11.

25. What is the second death? Ans. Revelation 20:14; Revelation 21:8.

 

LESSON 5.

MESSAGE TO THE CHURCH IN

Read Revelation 2:12-17

1. To which of the seven churches is the third letter addressed? Ans. Revelation 2:12.

2. What weapon is in the possession of the author of this letter? Ans. Revelation 2:12.

3. Out of what did this sword proceed? Ans. Revelation 1:16.

4. By what other name is this weapon called? Ans. Revelation 2:16.

5. With what will the Lord Jesus slay the lawless one? Ans. 2 Thessalonians 2:8.

6. With what will the Lord smite the earth and slay the wicked? Ans. Isaiah 11:4.

7. What kind of weapons are forbidden in Christian warfare? Ans. Matthew 26:51-53; 2 Corinthians 10:4; John 18:36.

8. Do the Scriptures forbid a kingdom of this world from taking up arms in its defense? Ans. John 18:36.

9. Who had his throne, or controlling influence, at Pergamum? Ans. Revelation 2:13.

10. What were the Lord’s people holding fast? Ans. Revelation 2:13.

11. What name had been given to them? Ans. Acts 11:26.

12. In what name should the Lord’s people bear their afflictions and glorify God? Ans. 1 Peter 4:14-16.

13. What had they not denied? Ans. Revelation 2:13.

14. Name three things all should do regarding the faith of Jesus? Ans. Acts 6:7; 2 Timothy 4:7; Jude 1:3; Revelation 14:12.

15. What can you say of Antipas? Ans. Revelation 2:13.

16. What did the Lord have against the church at Pergamum? Ans. Revelation 2:14-15.

17. Why did Balak send for Balaam? Ans. Numbers 22:2-6.

18. Tell of Balaam’s journey to the city of Moab. Ans. Numbers 22:21-40.

19. What did Balak think of Balaam’s prophecies? Ans. Numbers 24:10-13.

20. How did Balaam teach Balak to bring a curse on Israel? Ans. Revelation 2:14; Numbers 31:16.

21. Why did Balaam do this? Ans. 2 Peter 2:15; Jude 1:11.

22. How were Balaam and the Midianites punished for this? Ans. Numbers 31:1-11.

23. What were the guilty commanded to do? Ans. Revelation 2:16.

24. What did the Lord threaten to do, if they did not repent? Ans. Revelation 2:16.

25. Give the three-fold blessing promised to “him that overcometh.” Ans. Revelation 2:17.

26. What does the “white stone” represent? Ans. God has not revealed it, therefore no one knows.

27. Who alone may know what this “new name” is? Ans. Revelation 2:17.

 

LESSON 6.

MESSAGE TO THE CHURCH AT

Read Revelation 2:18-29

1. To whom is this letter addressed? Ans. Revelation 2:18.

2. Give the name of a Godly woman who once lived in Thyatira. Ans. Acts 16:14.

3. Tell of her conversion. Ans. Acts 16:13-15.

4. The eyes and feet of the Son of God were likened unto what? Ans. Revelation 2:18.

5. Name five good qualities which the Son of God knew about this church. Ans. Revelation 2:19.

6. In what way were their “last works” unlike the church at Ephesus? Ans. Revelation 2:19; Revelation 2:4-5.

7. What did the Lord have against Thyatira? Ans. Revelation 2:20.

8. What did Jezebel call herself? Ans. Revelation 2:20.

9. What did she teach and seduce God’s servants to do? Ans. Rev. 2: 20. 10. What was she given time to do? Ans. Revelation 2:21.

10. What does God want all sinners to do? Ans. 2 Peter 3:9; Acts 17:30.

11. How will she and those who sin with her be punished, except they repent? Ans. Revelation 2:22.

12. How would her children be killed? Ans. Revelation 2:23.

13. What then would all the churches know about the Lord? Ans. Revelation 2:23.

14. How will each be rewarded? Ans. Revelation 2:23; 2 Corinthians 5:10.

15. Upon whom would the Lord cast no additional burden? Ans. Revelation 2:24.

16. What were they to hold fast, and how long? Ans. Revelation 2:25. ( For the things they were to hold fast see verse 19.)

17. To whom is promised “authority over the nations”? Ans. Revelation 2:26.

18. How will he “rule the nations”? Ans. Revelation 2:27.

19. Who is the “morning star”? Ans. Revelation 22:16; Revelation 2:28.

20. Discuss the rule of the saints over the nations. Note: In discussing this subject it is well to remember:

(1) That the Greek word for “rule” means to “shepherd.”

(2) That Jesus is the supreme ruler ( Matthew 28:18), the chief Shepherd of souls (1 Peter 2:25).

(3) That elders in the church rule by their teaching and righteous example (1 Peter 5:2-3; Hebrews 13:7).

(4) That all the faithful rule in this life by the influence of their lives (Romans 5:17).

(5) That through the influence of the righteous some are saved (1 Timothy 4:16), and others are condemned (Hebrews 11:7).

(6) That the word, the sword of the Spirit (Ephesians 6:17), is as strong and inflexible as iron (Jeremiah 23:29; 2 Corinthians 10:3-6).