v. 2), situated near the bottom of that gulf of the Ægean Sea which

received its name from it (Mela, i. 17, 3), at the mouth of the small river Meles, 320 stadia, or about forty miles north of Ephesus (Strabo, xv. p. 632). It was a very ancient city; but having been destroyed by the Lydians, it lay waste four hundred years to the time of Alexander the Great, or, according to Strabo, to that of Antigonus. It was rebuilt at the distance of twenty stadia from the ancient city, and in the time of the first Roman emperor it was one of the most flourishing cities of Asia. It was destroyed by an earthquake, A.D. 177, but the emperor Marcus Aurelius caused it to be rebuilt with more than its former splendour. It afterwards, however, suffered greatly from earthquakes and conflagrations, and has {70} declined from these causes, though, from its commercial advantages, it has always been a city of importance as the central emporium of the Levantine trade, and its relative rank among the cities of Asia Minor is probably greater than it formerly bore. The engraving in this vol. will give a representation of Smyrna. The Turks now call it Izmir. It is better built than Constantinople, and its population is computed at about 130,000, of which the Franks compose a greater proportion than in any other town in Turkey, and they are generally in good circumstances. Next to the Turks, the Greeks form the most numerous portion of the inhabitants, and they have a bishop and two churches. The unusually large portion of Christians in the city renders it peculiarly unclean in the eyes of strict Moslems, and they call it Giaour Izmir, or the Infidel Smyrna. There are in it about 20, 000 Greeks, 8000 Armenians, 1000 Europeans, and 9000 Jews. It is now the seat of important missionary operations in the East, and much has been done there to spread the gospel in modern times. Its history during the long tract of time since John wrote is not indeed minutely known, but there is no reason to suppose that the light of Christianity there has ever been wholly extinct. Polycarp suffered martyrdom there, and the place where he is supposed to have died is still shown. The Christians of Smyrna hold his memory in great veneration, and go annually on a visit to his supposed tomb, which is at a short distance from the place of his martyrdom. See the article “Smyrna” in Kitto’s _Cyclopedia_, and the authorities referred to there.

8 And unto the angel of the church in Smyrna write; These things saith [104]the first and the last, which was dead, and is alive;

8. _And unto the angel of the church in Smyrna write._ On the meaning of the word _angel_, see Notes on ch. i. 20. ¶ _These things saith the first and the last._ See Notes on ch. i. 8, 17. ¶ _Which was dead, and is alive._ See Notes on ch. i. 18. The idea is, that he is a _living_ Saviour; and there was a propriety in referring to that fact here from the nature of the promise which he was about to make to the church at Smyrna: “He that overcometh shall not be hurt of the second death,” ver. 11. As he had himself triumphed over death in all its forms, and was now alive for ever, it was appropriate that he should promise to his true friends the same protection from the second death. He who was wholly beyond the reach of death could give the assurance that they who put their trust in him should come off victorious.

9 I know thy works, and tribulation, and poverty, (but [105]thou art rich,) and _I know_ the blasphemy of [106]them which say they are Jews, and are not, but _are_ the [107]synagogue of Satan.

9. _I know thy works._ The uniform method of introducing these epistles, implying a most intimate acquaintance with all that pertained to the church. See Notes on ver. 2. ¶ _And tribulation._ This word is of a general signification, and probably includes all that they suffered in any form, whether from persecution, poverty, or the blasphemy of opposers. ¶ _And poverty._ It would seem that this church, at that time, was eminently poor, for this is not specified in regard to any one of the others. No reason is suggested why _they_ were particularly poor. It was not, indeed, an uncommon characteristic of early Christians (comp. 1 Cor. i. 26‒28), but there might have been some special reasons why that church was eminently so. It is, however, the only church of the seven which has survived, and perhaps in the end its poverty was no disadvantage. ¶ _But thou art rich._ Not in this world’s goods, but in a more important respect――in the grace and favour of God. These things are not unfrequently united. Poverty is no hindrance to the favour of God, and there are some things in it favourable to the promotion of a right spirit towards God which are not found where there is abundant wealth. The Saviour was eminently poor, and not a few of his most devoted and useful followers have had as little of this world’s goods as he had. The poor should always be cheerful and happy, if they can hear their Saviour saying unto them, “I know thy poverty――but thou art rich.” However keen the feeling arising from the reflection “I am a poor man,” the edge of the sorrow is taken off if the mind can be turned to a brighter image――“_but_ thou art rich.” {71} ¶ _And |I know| the blasphemy._ The reproaches; the harsh and bitter revilings. On the word _blasphemy_, see Notes on Mat. ix. 3; xxvi. 65. The word here does not seem to refer to blasphemy _against God_, but to bitter reproaches against themselves. The reason of these reproaches is not stated, but it was doubtless on account of their religion. ¶ _Of them which say they are Jews._ Who profess to be Jews. The idea seems to be that though they were of Jewish extraction, and professed to be Jews, they were not _true Jews_; they indulged in a bitterness of reproach, and a severity of language, which showed that they had not the spirit of the Jewish religion; they had nothing which became those who were under the guidance of the spirit of their own Scriptures. That would have inculcated and fostered a milder temper; and the meaning here is, that although they were of Jewish origin, they were not worthy of the name. That spirit of bitter opposition was indeed often manifested in their treatment of Christians, as it had been of the Saviour, but still it was foreign to the true nature of their religion. There were Jews in all parts of Asia Minor, and the apostles often encountered them in their journeyings, but it would seem that there was something which had particularly embittered those of Smyrna against Christianity. What this was is now unknown. It may throw some light on the passage, however, to remark that at a somewhat later period――in the time of the martyrdom of Polycarp――the Jews of Smyrna were among the most bitter of the enemies of Christians, and among the most violent in demanding the death of Polycarp. Eusebius (_Eccl. Hist._ iv. 15) says, that when Polycarp was apprehended, and brought before the proconsul at Smyrna, the Jews were the most furious of all in demanding his condemnation. When the mob, after his condemnation to death, set about gathering fuel to burn him, “the Jews,” says he, “being especially zealous, as was their custom――μάλιστα προθύμως, ὡς ἔθος αὐτοῖς――ran to procure fuel.” And when, as the burning failed, the martyr was transfixed with weapons, the Jews urged and besought the magistrate that his body might not be given up to Christians. Possibly at the time when this epistle was directed to be sent to Smyrna, there were Jews there who manifested the same spirit which those of their countrymen did afterwards, who urged on the death of Polycarp. ¶ _But are the synagogue of Satan._ Deserve rather to be called the synagogue of Satan. The _synagogue_ was a Jewish place of worship (comp. Notes on Mat. iv. 23), but the word originally denoted the _assembly_ or _congregation_. The meaning here is plain, that though they worshipped in a synagogue, and professed to be the worshippers of God, yet they were not worthy of the name, and deserved rather to be regarded as in the service of Satan. _Satan_ is the word that is properly applied to the great evil spirit, elsewhere called the devil. See Notes on Lu. xxii. 3, and Job i.

10 Fear none of those things which thou shalt suffer: behold, the devil shall cast _some_ of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou [108]faithful unto death, and I will give thee a [109]crown of life.

10. _Fear none of those things which thou shalt suffer._ He did not promise them exemption from suffering. He saw that they were about to suffer, and he specifies the manner in which their affliction would occur. But he entreats and commands them not to be afraid. They were to look to the “crown of life,” and to be comforted with the assurance that if they were faithful unto death, that would be theirs. We need not dread suffering if we can hear the voice of the Redeemer encouraging us, and if he assures us that in a little while we shall have the crown of life. ¶ _Behold, the devil shall cast |some| of you into prison._ Or, shall cause some of you to be cast into prison. He had just said that their persecutors were of the “synagogue of Satan.” He here represents Satan, or the devil――another name of the same being――as about to throw them into prison. This would be done undoubtedly by the hands of men, but still Satan was the prime mover, or the instigator in doing it. It was common to cast those who were persecuted into prison. See Ac. xii. 3, 4; xvi. 23. It is not said on what pretence, or by what authority, this would be done; but, as John had been banished to Patmos from Ephesus, it is probable {72} that this persecution was raging in the adjacent places, and there is no improbability in supposing that many might be thrown into prison. ¶ _That ye may be tried._ That the reality of your faith may be subjected to a test to show whether it is genuine. The _design_ in the case is that of the Saviour, though Satan is allowed to do it. It was common in the early periods of the church to suffer religion to be subjected to trial amidst persecutions, in order to show that it was of heavenly origin, and to demonstrate its value in view of the world. This is, indeed, one of the designs of trial at all times, but this seemed eminently desirable when a new system of religion was about to be given to mankind. Comp. Notes on 1 Pe. i. 6, 7. ¶ _And ye shall have tribulation ten days._ A short time; a brief period; a few days. It is _possible_, indeed, that this might have been literally ten days, but it is much more in accordance with the general character of this book, in regard to numbers, to suppose that the word _ten_ here is used to denote _a few_. Comp. Ge. xxiv. 55; 1 Sa. xxv. 38; Da. i. 12, 14. We are wholly ignorant how long the trial actually lasted; but the assurance was that it would not be long, and they were to allow this thought to cheer and sustain them in their sorrows. Why should not the same thought encourage us now? Affliction in this life, however severe, can be but brief; and in the hope that it will soon end, why should we not bear it without murmuring or repining? ¶ _Be thou faithful unto death._ Implying, perhaps, that though, in regard to the church, the affliction would be brief, yet that it might be fatal to some of them, and they who were thus about to die should remain faithful to their Saviour until the hour of death. In relation to all, whether they were to suffer a violent death or not, the same injunction and the same promise was applicable. It is true of everyone who is a Christian, in whatever manner he is to die, that if he is faithful unto death, a crown of life awaits him. Comp. Notes on 2 Ti. iv. 8. ¶ _And I will give thee a crown of life._ See Notes on Ja. i. 12. Comp. 1 Pe. v. 4; 1 Co. ix. 24‒27. The promise here is somewhat different from that which was made to the faithful in Ephesus (ver. 7), but the same thing substantially is promised them――happiness hereafter, or an admission into heaven. In the former case it is the peaceful image of those admitted into the scenes of paradise; here it is the triumph of the crowned martyr.

11 He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the [110]second death.

11. _He that hath an ear_, &c. See Notes on ver. 7. ¶ _He that overcometh._ See Notes on ver. 7. The particular promise here is made to him that should “overcome;” that is, that would gain the victory in the persecutions which were to come upon them. The reference is to him who would show the sustaining power of religion in times of persecution; who would not yield his principles when opposed and persecuted; who would be triumphant when so many efforts were made to induce him to apostatize and abandon the cause. ¶ _Shall not be hurt of the second death._ _By_ a second death. That is, he will have nothing to fear in the future world. The punishment of hell is often called _death_, not in the sense that the soul will cease to exist, but (a) because death is the most fearful thing of which we have any knowledge, and (b) because there is a striking similarity, in many respects, between death and future punishment. Death cuts off from life――and so the second death cuts off from eternal life; death puts an end to all our hopes here, and the second death to all our hopes for ever; death is attended with terrors and alarms――the faint and feeble emblem of the terrors and alarms in the world of woe. The phrase, “the second death,” is three times used elsewhere by John in this book (ch. xx. 6, 14; xxi. 8), but does not occur elsewhere in the New Testament. The words _death_ and _to die_, however, are not unfrequently used to denote the future punishment of the wicked.

The promise here made would be all that was necessary to sustain them in their trials. Nothing more is requisite to make the burdens of life tolerable than an assurance that, when we reach the end of our earthly journey, we have arrived at the close of suffering, and that beyond the grave there is no power that can harm us. Religion, indeed, does not promise to its friends exemption from death in one form. To none of the race has such a promise ever been made, and to but two has the {73} favour been granted to pass to heaven without tasting death. It could have been granted to all the redeemed, but there were good reasons why it should not be; that is, why it would be better that even they who are to dwell in heaven should return to the dust, and sleep in the tomb, than that they should be removed by perpetual miracle, translating them to heaven. Religion, therefore, does not come to us with any promise that we shall not die. But it comes with the assurance that we shall be sustained in the dying hour; that the Redeemer will accompany us through the dark valley; that death to us will be a calm and quiet slumber, in the hope of awakening in the morning of the resurrection; that we shall be raised up again with bodies incorruptible and undecaying; and that beyond the grave we shall never fear death in any form. What more is needful to enable us to bear with patience the trials of this life, and to look upon death when it does come, disarmed as it is of its sting (1 Co. xv. 55‒57), with calmness and peace?

THE EPISTLE TO THE CHURCH AT PERGAMOS.

The contents of this epistle (ver. 12‒17) are as follows: (1) A reference, as is usual in these epistles, to some attribute of Him who addressed them, fitted to inspire respect, and adapted to a state of things existing in the church, ver. 12. That to which the Saviour here directs their attention is, that he has “the sharp sword with two edges”――implying (ver. 16) that he had the power of punishing. (2) A statement, in the usual form, that he was thoroughly acquainted with the state of the church; that he saw all their difficulties; all that there was to commend, and all that there was to reprove, ver. 13. (3) A commendation to the church for its fidelity, especially in a time of severe persecution, when one of her faithful friends was slain, ver. 13. (4) A reproof of the church for tolerating some who held false and pernicious doctrines――doctrines such as were taught by Balaam, and the doctrines of the Nicolaitanes, ver. 14, 15. (5) A solemn threat that, unless they repented, he would come against them, and inflict summary punishment on them, ver. 16. (6) The usual call upon all to hear what the Spirit says to the churches, and a promise to those who should overcome, ver. 17.

Pergamos was a city in the southern part of Mysia, the capital of a kingdom of that name, and afterwards of the Roman province of Asia Propria. It was on the bank of the river Caicus, which is formed by the union of two branches meeting thirty or forty miles above its mouth, and watering a valley not exceeded in beauty and fertility by any in the world. The city of Pergamos stood about twenty miles from the sea. It was on the northern bank of the river, at the base and on the declivity of two high and steep mountains. About two centuries before the Christian era, Pergamos became the residence of the celebrated kings of the family of Attalus, and a seat of literature and the arts. King Eumenes, the second of the name, greatly beautified the town, and so increased the number of volumes in the library that they amounted to 200,000. This library remained at Pergamos after the kingdom of the Attali had lost its independence, until Antony removed it to Egypt, and presented it to Queen Cleopatra (Pliny, _Hist. Nat._ iii. 2). It is an old tradition, that, as the papyrus plant had not begun to be exported from Egypt (Kitto), or as Ptolemy refused to sell it to Eumenes (Professor Stuart), sheep and goat skins, prepared for the purpose, were used for manuscripts; and as the art of preparing them was brought to perfection at Pergamos, they, from that circumstance, obtained the name of _pergamena_ (περγαμηνή) or _parchment_. The last king of Pergamos bequeathed his treasures to the Romans, who took possession of the kingdom also, and created it into a province by the name of Asia Propria. Under the Romans, it retained that authority over the cities of Asia which it had acquired under the successors of Attalus. The present name of the place is Bergamos, and it is of considerable importance, containing a population of about 14,000, of whom about 3000 are Greeks, 300 Armenians, and the rest Turks. Macfarlane describes the approach to the town as very beautiful: “The approach to this ancient and decayed city was as impressive as well might be. After crossing the Caicus, I saw, looking over three vast tumuli, or sepulchral barrows, similar to those on the plains of Troy, the Turkish city of Pergamos, with its tall minarets, and its taller cypresses, situated on the lower declivities and at the foot of the Acropolis, whose bold gray brow was crowned by the rugged {74} walls of a barbarous castle, the usurper of the site of a magnificent Greek temple. The town consists, for the most part, of small and mean wooden houses, among which appear the remains of early Christian churches. None of these churches have any scriptural or apocalyptic interest connected with them, having been erected several centuries after the ministry of the apostles, and when Christianity was not an humble and despised creed, but the adopted religion of a vast empire. The Pagan temples have fared worse than these Christian churches. The fanes of Jupiter and Diana, of Æsculapius and Venus, are prostrate in the dust; and where they have not been carried away by the Turks, to be cut up into tombstones or to pound into mortar, the Corinthian and Ionic columns, the splendid capitals, the cornices and the pediments, all in the highest ornament, are thrown into unsightly heaps” (_Visit to the Seven Apocalyptic Churches_, 1832. Comp. _Missionary Herald_ for 1839, pp. 228‒230). The engraving represents the ruins of one of the ancient churches in Pergamos.

12 And to the angel of the church in Pergamos write; These things saith he which hath the [111]sharp sword with two edges;

12. _And to the angel of the church in Pergamos._ See Notes on ch. i. 20. ¶ _These things saith he which hath the sharp sword_, &c. See Notes on ch. i. 16. Comp. He. iv. 12; Ec. xii. 11; Is. xlix. 2. Professor Stuart suggests that when the Saviour, as represented in the vision, “uttered words, as they proceeded from his mouth, the halitus which accompanied them assumed, in the view of John, the form of an igneous two-edged sword.” It is more probable, however, that the words which proceeded from his mouth did not assume anything like a form or substance, but John means to represent them _as if_ they were a sharp sword. His words cut and penetrate deep, and it was easy to picture him as having a sword proceeding from his mouth; that is, his words were as piercing as a sharp sword. As he was about to reprove the church at Pergamos, there was a propriety in referring to this power of the Saviour. Reproof cuts deep; and this is the idea represented here.

13 I[112] know thy works, and where thou dwellest, _even_ where Satan’s seat _is_: and thou holdest fast my name, and [113]hast not denied my faith, even in those days wherein Antipas _was_ my faithful martyr, who was slain among you, where Satan dwelleth.

13. _I know thy works._ The uniform mode of addressing the seven churches in these epistles. See Notes on ch. ii. 2. ¶ _And where thou dwellest._ That is, I know all the temptations to which you are exposed; all the allurements to sin by which you are surrounded; all the apologies which might be made for what has occurred arising from those circumstances; and all that could be said in commendation of you for having been as faithful as you have been. The sense of the passage is, that it does much to enable us to judge of character to know where men live. It is much more easy to be virtuous and pious in some circumstances than in others; and in order to determine how much credit is due to a man for his virtues, it is necessary to understand how much he has been called to resist, how many temptations he has encountered, what easily-besetting sins he may have, or what allurements may have been presented to his mind to draw him from the path of virtue and religion. In like manner, in order to judge correctly of those who have embraced error, or have been led into sin, it is necessary to understand what there may have been in their circumstances that gave to error what was plausible, and to sin what was attractive; what there was in their situation in life that exposed them to these influences, and what arguments may have been employed by the learned, the talented, and the plausible advocates of error, to lead them astray. We often judge harshly where the Saviour would be far less severe in his judgments; we often commend much where in fact there has been little to commend. It is possible to conceive that in the strugglings against evil of those who have ultimately fallen, there may be more to commend than in cases where the path of virtue has been pursued as the mere result of circumstances, and where there never has been a conflict with temptation. The adjudications of the great day will do much to reverse {75} the judgments of mankind. ¶ _|Even| where Satan’s seat |is|._ A place of peculiar wickedness, as if Satan dwelt there. Satan is, as it were, enthroned there. The influence of Satan in producing persecution is that which is _particularly_ alluded to, as is apparent from the reference which is immediately made to the case of Antipas, the “faithful martyr.” ¶ _And thou holdest fast my name._ They had professed the name of Christ; that is, they had professed to be his followers, and they had steadfastly adhered to him and his cause in all the opposition made to him. The name _Christian_, given in honour of Christ, and indicating that they were his disciples, they had not been ashamed of or denied. It was this _name_ that subjected the early Christians to reproach. See 1 Pe. iv. 14. ¶ _And hast not denied my faith._ That is, hast not denied my religion. The great essential element in the Christian religion is _faith_, and this, since it is so important, is often put for the whole of religion. ¶ _Even in those days wherein Antipas |was| my faithful martyr._ Of Antipas we know nothing more than is here stated. “In the _Acta Sanctorum_ (ii. pp. 3, 4) is a martyrology of Antipas from a Greek MS.; but it is full of fable and fiction, which a later age had added to the original story” (Professor Stuart, _in loco_). ¶ _Who was slain among you._ It would seem from this, that, though the persecution had raged there, but one person had been put to death. It would appear also that the persecution was of a local character, since Pergamos is described as “Satan’s seat; ” and the death of Antipas is mentioned in immediate connection with that fact. All the circumstances referred to would lead us to suppose that this was a popular outbreak, and not a persecution carried on under the authority of government, and that Antipas was put to death in a popular excitement. So Stephen (Ac. vii.) was put to death, and so Paul at Lystra was stoned until it was supposed he was dead, Ac. xiv. 19. ¶ _Where Satan dwelleth._ The repetition of this idea――very much in the manner of John――showed how intensely the mind was fixed on the thought, and how much alive the feelings were to the malice of Satan as exhibited at Pergamos.

14 But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, [114]who taught Balac to cast a stumbling-block before the children of Israel, to [115]eat things sacrificed unto idols, and to [116]commit fornication.

14. _But I have a few things against thee._ As against the church at Ephesus, ch. ii. 4. The charge against this church, however, is somewhat different from that against the church at Ephesus. The charge there was, that they had “left their first love;” but it is spoken in commendation of them that they “hated the deeds of the Nicolaitanes,” ch. ii. 6. Here the charge is, that they tolerated that sect among them, and that they had among them also those who held the doctrine of Balaam. Their general course had been such that the Saviour could approve it; he did not approve, however, of their tolerating those who held to pernicious practical error――error that tended to sap the very foundation of morals. ¶ _Because thou hast there them that hold the doctrine of Balaam._ It is not necessary to suppose that they professedly held to the same opinion as Balaam, or openly taught the same doctrines. The meaning is, that they taught substantially the same doctrine which Balaam did, and deserved to be classed with him. What that doctrine was is stated in the subsequent part of the verse. ¶ _Who taught Balac to cast a stumbling-block before the children of Israel._ The word _stumbling-block_ properly means anything over which one falls or stumbles, and then anything over which anyone may fall into sin, or which becomes the occasion of one’s falling into sin. The meaning here is, that it was through the instructions of Balaam that Balak learned the way by which the Israelites might be led into sin, and might thus bring upon themselves the Divine malediction. The main circumstances in the case were these: (1) Balak, king of Moab, when the children of Israel approached his borders, felt that he could not contend successfully against so great a host, for his people were dispirited and disheartened at their numbers, Nu. xxii. 3, 4. (2) In these circumstances he resolved to send for one who had a {76} distinguished reputation as a prophet, that he might “curse” that people, or might utter a malediction over them, in order, at the same time, to ensure their destruction, and to inspirit his own people in making war on them: in accordance with a prevalent opinion of ancient times, that prophets had the power of blighting anything by their curse. Comp. Notes on Job iii. 8. For this purpose he sent messengers to Balaam to invite him to come and perform this service, Nu. xxii. 5, 6. (3) Balaam professed to be a prophet of the Lord, and it was obviously proper that he should inquire of the Lord whether he should comply with this request. He did so, and was positively forbidden to go, Nu. xxii. 12. (4) When the answer of Balaam was reported to Balak, he supposed that he might be prevailed to come by the offer of rewards, and he sent more distinguished messengers with an offer of ample honour if he would come, Nu. xxii. 15‒17. (5) Balaam was evidently strongly inclined to go, but, in accordance with his character as a prophet, he said that if Balak would give him his house full of silver and gold he could do no more, and say no more, than the Lord permitted, and he proposed again to consult the Lord, to see if he could obtain permission to go with the messengers of Balak. He obtained permission, but with the express injunction that he was only to utter what God should say; and when he came to Balak, notwithstanding his own manifest desire to comply with the wish of Balak, and notwithstanding all the offers which Balak made to him to induce him to do the contrary, he only continued to bless the Hebrew people, until, in disgust and indignation, Balak sent him away again to his own land, Nu. xxii., xxiii., xxiv. 10, seq. (6) Balaam returned to his own house, but evidently with a desire still to gratify Balak. Being forbidden to curse the people of Israel; having been overruled in all his purposes to do it; having been, contrary to his own desires, constrained to bless them when he was himself more than willing to curse them; and having still a desire to comply with the wishes of the King of Moab, he cast about for some way in which the object might yet be accomplished――that is, in which the curse of God might _in fact_ rest upon the Hebrew people, and they might become exposed to the divine displeasure. To do this, no way occurred so plausible, and that had such probability of success, as to lead them into idolatry, and into the sinful and corrupt practices connected with idolatry. It was, therefore, resolved to make use of the charms of the females of Moab, that through their influence the Hebrews might be drawn into licentiousness. This was done. The abominations of idolatry spread through the camp of Israel; licentiousness everywhere prevailed, and God sent a plague upon them to punish them, Nu. xxv. 1, seq. That also this was planned and instigated by Balaam is apparent from Nu. xxxi. 16: “Behold these [women] caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord, in the matter of Peor, and there was a plague among the congregation of the Lord.” The _attitude_ of Balaam’s mind in the matter was this: I. He had a strong desire to do that which he knew was wrong, and which was forbidden expressly by God. II. He was restrained by internal checks and remonstrances, and prevented from doing what he wished to do. III. He cast about for some way in which he might do it, notwithstanding these internal checks and remonstrances, and finally accomplished the same thing in fact, though in form different from that which he had first prepared. This is not an unfair description of what often occurs in the plans and purposes of a wicked man. The meaning in the passage before us is, that in the church at Pergamos there were those who taught, substantially, the same thing that Balaam did; that is, the tendency of whose teaching was to lead men into idolatry, and the ordinary accompaniment of idolatry――licentiousness. ¶ _To eat things sacrificed unto idols._ Balaam taught the Hebrews to do this――perhaps in some way securing their attendance on the riotous and gluttonous feasts of idolatry celebrated among the people among whom they sojourned. Such feasts were commonly held in idol temples, and they usually led to scenes of dissipation and corruption. By plausibly teaching that there could be no harm in eating what had been offered in sacrifice――since an idol was nothing, and the flesh of animals offered in sacrifice was the same as if slaughtered for some other purpose, it would seem that these teachers at Pergamos had induced professing Christians {77} to attend on those feasts――thus lending their countenance to idolatry, and exposing themselves to all the corruption and licentiousness that commonly attended such celebrations. See the banefulness of thus eating the meat offered in sacrifice to idols considered in the Notes on 1 Co. viii. ¶ _And to commit fornication._ Balaam taught this; and that was the tendency of the doctrines inculcated at Pergamos. On what pretence this was done is not said; but it is clear that the church had regarded this in a lenient manner. So accustomed had the heathen world been to this vice, that many who had been converted from idolatry might be disposed to look on it with less severity than we do now, and there was a necessity of incessant watchfulness lest the members of the church should fall into it. Comp. Notes on Ac. xv. 20.

15 So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate.

15. _So hast thou also them_, &c. That is, there are those among you who hold those doctrines. The meaning here may be, either that, in addition to those who held the doctrine of Balaam, they had also another class who held the doctrine of the Nicolaitanes; or that the Nicolaitanes held the same doctrine, and taught the same thing as Balaam. If but one class is referred to, and it is meant that the Nicolaitanes held the doctrines of Balaam, then we know what constituted their teaching; if two classes of false teachers are referred to, then we have no means of knowing what was the peculiarity of the teaching of the Nicolaitanes. The more natural and obvious construction, it seems to me, is to suppose that the speaker means to say that the Nicolaitanes taught the same things which Balaam did――to wit, that they led the people into corrupt and licentious practices. This interpretation seems to be demanded by the proper use of the word “so”――οὕτως――meaning, _in this manner_, _on this wise_, _thus_; and usually referring to what precedes. If this be the correct interpretation, then we have, in fact, a description of what the Nicolaitanes held, agreeing with all the accounts given of them by the ancient fathers. See Notes on ver. 6. If this is so, also, then it is clear that the same kind of doctrines was held at Smyrna, at Pergamos, and at Thyatira (ver. 20), though mentioned in somewhat different forms. It is not quite certain, however, that this is the correct interpretation, or that the writer does not mean to say that, _in addition_ to those who held the doctrine of Balaam, they had also another class of errorists who held the doctrine of the Nicolaitanes. ¶ _Which thing I hate._ So the common Greek text――ὃ μισῶ. But the best-supported reading, and the one adopted by Griesbach, Tittmann, and Hahn, is ὁμοίως――_in like manner_; that is, “as Balak retained a false prophet who misled the Hebrews, so thou retainest those who teach things like to those which Balaam taught.”

16 Repent; or else I will come unto thee quickly, and [117]will fight against them with the sword of my mouth.

16. _Repent._ See ver. 5. ¶ _Or else I will come unto thee quickly._ On the word _quickly_, see Notes on ch. i. 1. The meaning here is, that he would come against them in judgment, or to punish them. ¶ _And will fight against them._ Against the Nicolaitanes. He would come against the church for tolerating them, but his opposition would be principally directed against the Nicolaitanes themselves. The church would excite his displeasure by retaining them in its bosom, but it was in its power to save them from destruction. If the church would repent, or if it would separate itself from the evil, then the Saviour would not come against them. If this were _not_ done, they would feel the vengeance of his sword, and be subjected to punishment. The church always suffers when it has offenders in its bosom; it has the power of saving them if it will repent of its own unfaithfulness, and will strive for their conversion. ¶ _With the sword of my mouth._ Notes on ch. i. 16; ii. 12. That is, he would give the order, and they would be cut as if by a sword. Precisely in what way it would be done he does not say; but it might be by persecution, or by heavy judgments. To see the force of this, we are to remember the power which Christ has to punish the wicked by a word of his mouth. By a word in the last day he will turn all the wicked into hell.

17 He[118] that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the [119]hidden manna, and will give him a white stone, and in the stone a [120]new name written,[121]which no man knoweth saving he that receiveth _it_.

17. _He that hath an ear_, &c. Notes on ver. 7. ¶ _To him that overcometh._ {78} Notes on ver. 7. ¶ _Will I give to eat of the hidden manna._ The true spiritual food; the food that nourishes the soul. The idea is, that the souls of those who “overcame,” or who gained the victory in their conflict with sin, and in the persecutions and trials of the world, would be permitted to partake of that spiritual food which is laid up for the people of God, and by which they will be nourished for ever. The Hebrews were supported by manna in the desert (Ex. xvi. 16‒35); a pot of that manna was laid up in the most holy place, to be preserved as a memorial (Ex. xvi. 32‒34); it is called “angels’ food” (Ps. lxxviii. 25), and “corn of heaven” (Ps. lxxviii. 24); and it would seem to have been emblematical of that spiritual food by which the people of God are to be fed from heaven, in their journey through this world. By the word “_hidden_,” there would seem to be an allusion to that which was laid up in the pot before the ark of the testimony, and the blessing which is promised here is that they would be nourished _as if_ they were sustained by that manna thus laid up before the ark: by food from the immediate presence of God. The language thus explained would mean that they who overcome will be nourished through this life _as if_ by that “hidden manna;” that is, that they will be supplied all along through the “wilderness of this world” by that food from the immediate presence of God which their souls require. As the parallel places in the epistles to the churches, however, refer rather to the heavenly world, and to the rewards which they who are victors shall have there, it seems probable that this has immediate reference to that world also, and that the meaning is, that, as the most holy place was a type of heaven, they will be admitted into the immediate presence of God, and nourished for ever by the food of heaven――that which the angels have; that which the soul will need to sustain it there. Even in this world their souls may be nourished with this “hidden manna;” in heaven it will be their constant food for ever. ¶ _And will give him a white stone._ There has been a great variety of opinion in regard to the meaning of this expression, and almost no two expositors agree. Illustrations of its meaning have been sought from Grecian, Hebrew, and Roman customs, but none of these have removed all difficulty from the expression. The general sense of the language seems plain, even though the allusion on which it is founded is obscure, or even unknown. It is, that the Saviour would give him who overcame a token of his favour which would have some word or name inscribed on it, and which would be of use to him alone, or intelligible to him only: that is, some secret token which would make him sure of the favour of his Redeemer, and which would be unknown to other men. The idea here would find a correspondence in the evidences of his favour granted to the soul of the Christian himself; in the pledge of heaven thus made to him, and which he would understand, but which no one else would understand. The _things_, then, which we are to look for in the explanation of the emblem are two――that which would thus be a token of his favour, and that which would explain the fact that it would be intelligible to no one else. The question is, whether there is any known thing pertaining to ancient customs which would convey these ideas. The word rendered _stone_――ψῆφον――means, properly, a small stone, as worn smooth by water――a gravel-stone, a pebble; then any polished stone, the stone of a gem, or ring (Rob. _Lex._). Such a stone was used among the Greeks for various purposes, and the word came to have a signification corresponding to these uses. The following uses are enumerated by Dr. Robinson, _Lex._:――the _stones_ or _counters_ for reckoning; _dice_, _lots_, used in a kind of magic; a _vote_, spoken of the black and white stones or pebbles anciently used in voting――that is, the white for approval, and the black for condemning. In regard to the use of the word here, some have supposed that the reference is to a custom of the Roman emperors, who, in the games {79} and spectacles which they gave to the people in imitation of the Greeks, are said to have thrown among the populace _dice_ or _tokens_ inscribed with the words, “Frumentum, vestes,” &c.; that is, “Corn, clothing,” &c.; and whosoever obtained one of these received from the emperor whatever was marked upon it. Others suppose that allusion is made to the mode of casting lots, in which sometimes dice or tokens were used with names inscribed on them, and the lot fell to him whose name first came out. The “_white_ stone” was a symbol of good fortune and prosperity; and it is a remarkable circumstance that, among the Greeks, persons of distinguished virtue were said to receive a ψῆφον, _stone_, from the gods, _i.e._, as an approving testimonial of their virtue. See Robinson’s _Lex._, and the authorities there referred to; Wetstein, N. T., _in loco_, and Stuart, _in loco_. Professor Stuart supposes that the allusion is to the fact that Christians are said to be kings and priests to God, and that as the Jewish high-priest had a mitre or turban, on the front of which was a plate of gold inscribed “Holiness to the Lord,” so they who were kings and priests under the Christian dispensation would have that by which they would be known, but that, instead of a plate of gold, they would have a pellucid stone, on which the _name_ of the Saviour would be engraved as a token of his favour. It is _possible_, in regard to the explanation of this phrase, that there has been too much effort to find _all_ the circumstances alluded to in some ancient custom. Some well-understood fact or custom may have suggested the general thought, and then the filling up may have been applicable to this case alone. It is quite clear, I think, that none of the customs to which it has been supposed there is reference correspond fully with what is stated here, and that though there may have been a general allusion of that kind, yet something of the particularity in the circumstances may be regarded as peculiar to this alone. In accordance with this view, perhaps the following points will embody all that need be said: (1) A white stone was regarded as a token of favour, prosperity, or success everywhere――whether considered as a vote, or as given to a victor, &c. As such, it would denote that the Christian to whom it is said to be given would meet with the favour of the Redeemer, and would have a token of his approval. (2) The name written on this stone would be designed also as a token or pledge of his favour――as a name engraved on a signet or seal would be a pledge to him who received it of friendship. It would be not merely a _white_ stone――emblematic of favour and approval――but it would be so _marked_ as to indicate its origin, with the name of the giver on it. This would appropriately denote, when explained, that the victor Christian would receive a token of the Redeemer’s favour, as if his name were engraven on a stone, and given to him as a pledge of his friendship; that is, that he would be as _certain_ of his favour _as if_ he had such a stone. In other words, the victor would be assured from the Redeemer, who distributes rewards, that his welfare would be secure. (3) This would be to him _as if_ he should receive a stone so marked that its letters were invisible to all others, but apparent to him who received it. It is not needful to suppose that in the Olympic games, or in the prizes distributed by Roman emperors, or in any other custom, such a case had actually occurred, but it is conceivable that a name _might_ be so engraved――with characters so small, or in letters so unknown to all others, or with marks so unintelligible to others――that no other one into whose hands it might fall would understand it. The meaning then probably is, that to the true Christian――the victor over sin――there is given some pledge of the divine favour which has to him all the effect of assurance, and which others do not perceive or understand. This consists of favours shown directly to the soul――the evidence of pardoned sin; joy in the Holy Ghost; peace with God; clear views of the Saviour; the possession of a spirit which is properly that of Christ, and which is the gift of God to the soul. The true Christian understands this; the world perceives it not. The Christian receives it as a pledge of the divine favour, and as an evidence that he will be saved; to the world, that on which he relies seems to be enthusiasm, fanaticism, or delusion. The Christian bears it about with him as he would a precious stone given to him by his Redeemer, and on which the name of his Redeemer is engraved, as a pledge that he is accepted of God, and that the rewards of heaven shall be his; the world does not understand it, or {80} attaches no value to it. ¶ _And in the stone a new name written._ A name indicating a _new_ relation, new hopes and triumphs. Probably the _name_ here referred to is the name of the Redeemer, or the name Christian, or some such appellation. It would be some name which he would understand and appreciate, and which would be a pledge of acceptance. ¶ _Which no man knoweth_, &c. That is, no one would understand its import, as no one but the Christian estimates the value of that on which he relies as the pledge of his Redeemer’s love.

THE EPISTLE TO THE CHURCH AT THYATIRA.

The contents of this epistle (ver. 18‒29) are as follows: (1) A reference, as is usual in these epistles, to some attribute of the Saviour which demanded their particular attention, or which was especially appropriate to the nature of the message which he was about to send to them, ver. 18. The attributes which he fixes on here are, that his eyes are like a flame of fire――as if they would pierce and penetrate to the recesses of the heart; and that his feet are like fine brass――perhaps indicative of majesty as he moved among the churches. (2) A statement, in the usual form, that he was entirely acquainted with the church, and that therefore the judgment which he was about to pronounce was founded on a thorough knowledge of what the church was; and a general commendation of them for their charity, service, faith, and patience, ver. 19. (3) A sever reproof of the church, notwithstanding, for their tolerating a teacher of dangerous doctrine, whom he calls Jezebel, with the assurance that she and her children should not go unpunished, ver. 20‒23. (4) An assurance to all the rest in Thyatira that no other calamity or burden would come upon the church than what was inevitable in delivering it from the dangerous influence of these doctrines, and a solemn charge to them to hold fast all the truth which they had until he should come, ver. 24, 25. (5) A promise, as usual, to those who should overcome, or who should be victorious, ver. 26‒29. They would have power over the nations; they would be associated with the Redeemer in ruling them; they would have the morning star. (6) A call, as usual, on all who had ears to hear, to attend to what the Spirit said to the churches.

Thyatira was a city of Asia Minor, on the northern border of Lydia, and commonly reckoned as belonging to Lydia. It was about twenty-seven miles from Sardis; about a day’s journey from Pergamos, and about the same distance from the sea-coast. Its modern name is Ak-hissar, or _the white castle_. According to Pliny, it was known in earlier times by the name of Pelopia (_Hist. Nat._ v. 29). Strabo (xiii. p. 928) says that it was a Macedonian colony. The Roman road from Pergamos to Sardis passed through it. It was noted for the art of dyeing (Ac. xvi. 14), and Luke’s account in the Acts has been confirmed by the discovery of an inscription in honour of Antonius Claudius Alphenus, which concludes with the words οἱ βαφεῖς――_the dyers_.

The Rev. Pliny Fisk, the American missionary, who visited the city, thus describes it: “Thyatira is situated near a small river, a branch of the Caicus, in the centre of an extensive plain. At the distance of three or four miles it is almost completely surrounded by mountains. The houses are low; many of them of mud or earth. Excepting the motsellim’s palace, there is scarcely a decent house in the place. The streets are narrow and dirty, and everything indicates poverty and degradation. We had a letter of introduction to Economo, the bishop’s procurator, and a principal man among the Greeks of this town.... He says the Turks have destroyed all remnants of the ancient church; and even the place where it stood is now unknown. At present there are in the town one thousand houses, for which taxes are paid to the government” (_Memoir of the Rev. P. Fisk_; Boston, Mass., 1828).

The following description, by the Rev. Mr. Schneider, missionary of the American Board, will give a correct view of Thyatira, as it existed in 1848: “From Magnesia we proceeded to Thyatira, the site of one of the Apocalyptic churches, now called Ak-hissar. The population consists of about seven hundred Mussulman houses, two hundred and fifty Greek, and fifty Armenian. The town is located in a plain of considerable size, and is hardly visible on being approached, by reason of the profusion of foliage. The plain itself is bounded on all sides by mountains, and {81} cotton and a kind of reddish root [madder], used for dyeing red, are raised abundantly. I observed that this root is extensively cultivated in all that region, and forms an important article of export to England, where it is used for dyeing purposes. In Ac. xvi. 14 we read of Lydia, a seller of purple, of the city of Thyatira. May not this root be the very article with which her purple was coloured, which she was selling at Philippi, when the Lord opened her heart to attend to the things spoken by Paul? It seems to me probable. But, if it was so, this art of colouring appears to have been lost, for I could not find that it is now at all practised in that place or that region.

“The Christian traveller and missionary naturally looks for something interesting in a place where once existed a true church of Christ. But, alas! how sadly is he disappointed! The place presents an appearance in nothing different from other Turkish towns. Everything wears a Mussulman aspect. The houses, streets, dress, occupation, and language of the inhabitants all indicate a predominating Turkish influence. Christianity exists there in name, but it is the bare name. Its spirit has long since fled. The Greeks, especially, seem to be peculiarly superstitious. I visited their church, and found it full of pictures and other marks of degenerate Christianity. A long string of these images, extending from one side of the church to the other, was suspended so low as to permit the worshipper to approach and kiss them; and so frequently had this adoration been bestowed on them, that all appeared soiled from the frequent contact of the lips. Over the entrance of the church I observed a representation of a grave old man, with a silvery beard, surrounded by angels. Suspecting the object designed to be shadowed forth, I inquired of a lad standing by what that figure meant. He instantly replied, ‘It is God.’ I observed two similar representations of the Deity in the interior of the church. The churchyard is used as a burying-place; but only those whose friends are able to pay for the privilege of entombing their dead can enjoy it. Candles are lighted at the heads of the graves in the night, and incense is often burned. When the process of decay has proceeded so far as to leave nothing but the bones, these are taken up and thrown into a sealed vault, over which a chapel is fitted up, in which mass is said over these relics of the dead for the benefit of their souls! A feeling of abhorrence came over me as I stood in the place where such abominations are committed.

“The Armenians are far less superstitious. Comparatively only a few pictures are to be seen in their church, and three or four individuals are more or less enlightened, and in an inquiring state of mind. We had a long interview with one of them, the teacher, and left some books with him. I am not without hopes that a little gospel leaven has been deposited here, the effects of which will appear at some future day” (_Miss. Herald_, Feb. 1848). The engraving in this volume will give a representation of this city as it now exists.

18 And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath [122]his eyes like unto a flame of fire, and his feet are like fine brass;

18. _And unto the angel of the church._ See Notes on ch. i. 20. ¶ _These things saith the Son of God._ This is the first time, in these epistles, that the _name_ of the speaker is referred to. In each other instance there is merely some _attribute_ of the Saviour mentioned. Perhaps the severity of the rebuke contemplated here made it proper that there should be a more impressive reference to the authority of the speaker; and hence he is introduced as the “Son of God.” It is not a reference to him as the “Son of man”――the common appellation which he gave to himself when on earth――for that might have suggested his humanity only, and would not have conveyed the same impression in regard to his authority; but it is to himself as sustaining the rank, and having the authority, of the Son of God――one who, therefore, has a right to speak, and a right to demand that what he says shall be heard. ¶ _Who hath his eyes like unto a flame of fire._ Comp. Notes on ch. i. 14. Before the glance of his eye all is light, and nothing can be concealed from his view. Nothing would be better fitted to inspire awe then, as nothing should be now, than such a reference to the Son of God as being able to penetrate the secret recesses {82} of the heart. ¶ _And his feet are like fine brass._ See Notes on ch. i. 15. Perhaps indicative of majesty and glory as he walked in the midst of the churches.

19 I[123] know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last _to be_ more than the first.

19. _I know thy works._ See Notes on ch. ii. 2. He knew all they had done, good and bad. ¶ _And charity._ Love; love to God, and love to man. There is no reason for restricting this word here to the comparatively narrow sense which it now bears. Comp. Notes on 1 Co. xiii. 1. ¶ _And service._ Gr., _ministry_――διακονίαν. The word would seem to include all the service which the church had rendered in the cause of religion; all which was the proper fruit of love, or which would be a carrying out of the principles of love to God and man. ¶ _And faith._ Or, fidelity in the cause of the Redeemer. The word here would include not only trust in Christ for salvation, but that which is the proper result of such trust――fidelity in his service. ¶ _And thy patience._ Patient endurance of the sorrows of life――of all that God brought upon them in any way, to test the reality of their religion. ¶ _And thy works._ Thy works as the fruit of the virtues just mentioned. The word is repeated here, from the first part of the verse, perhaps to specify more particularly that their works had been recently more numerous and praiseworthy even than they had formerly been. In the beginning of the verse, as in the commencement of each of the epistles, the word is used, in the most general sense, to denote _all_ that they had done; meaning that he had so thorough an acquaintance with them in all respects that he could judge of their character. In the latter part of the verse the word seems to be used in a more specific sense, as referring to _good_ works, and with a view to say that they had latterly abounded in these more than they had formerly. ¶ _And the last |to be| more than the first._ Those which had been recently performed were more numerous, and more commendable, than those which had been rendered formerly. That is, they were making progress; they had been acting more and more in accordance with the nature and claims of the Christian profession. This is a most honourable commendation, and one which every Christian, and every church, should seek. Religion in the soul, and in a community, is designed to be progressive; and while we should seek to live in such a manner always that we may have the commendation of the Saviour, we should regard it as a thing to be greatly desired that we may be approved as making _advances_ in knowledge and holiness; that as we grow in years we may grow alike in the disposition to do good, and in the ability to do it; that as we gain in experience, we may also gain in a readiness to apply the results of our experience in promoting the cause of religion. He would deserve little commendation in religion who should be merely stationary; he alone properly develops the nature of true piety, and shows that it has set up its reign in the soul, who is constantly making advances.

20 Notwithstanding, I have a few things against thee, because thou sufferest that woman [124]Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to [125]eat things sacrificed unto idols.

20. _Notwithstanding, I have a few things against thee._ Comp. Notes on ver. 4. ¶ _Because thou sufferest that woman Jezebel._ Thou dost tolerate, or countenance her. Comp. Notes on ver. 14. Who the individual here referred to by the name _Jezebel_ was, is not known. It is by no means probable that this was her real name, but seems to have been given to her as expressive of her character and influence. Jezebel was the wife of Ahab; a woman of vast influence over her husband――an influence which was uniformly exerted for evil. She was a daughter of Ethbaal, king of Tyre and Sidon, and lived about 918 years before Christ. She was an idolater, and induced her weak husband not only to connive at her introducing the worship of her native idols, but to become an idolater himself, and to use all the means in his power to establish the worship of idols instead of the worship of the true God. She was highly gifted, persuasive, and artful; was resolute in the accomplishment of {83} her purposes; ambitious of extending and perpetuating her power, and unscrupulous in the means which she employed to execute her designs. See 1 Ki. xvi. 31, seq. The kind of _character_, therefore, which would be designated by the term as used here, would be that of a woman who was artful and persuasive in her manner; who was capable of exerting a wide influence over others; who had talents of a high order; who was a thorough advocate of error; who was unscrupulous in the means which she employed for accomplishing her ends; and the tendency of whose influence was to lead the people into the abominable practices of idolatry. The opinions which she held, and the practices into which she led others, appear to have been the same which are referred to in ver. 6 and ver. 14, 15 of this chapter. The difference was, that the teacher in this case was a _woman_――a circumstance which by no means lessened the enormity of the offence; for, besides the fact that it was contrary to the whole genius of Christianity that a woman should be a public teacher, there was a special incongruity that she should be an advocate of such abominable opinions and practices. Every sentiment of our nature makes us feel that it is right to expect that if a woman teaches at all in a public manner, she should inculcate only that which is true and holy――she should be an advocate of a pure life. We are shocked; we feel that there is a violation of every principle of our nature, and an insult done to our common humanity, if it is otherwise. We have in a manner become accustomed to the fact that _man_ should be a teacher of pollution and error, so that we do not shrink from it with horror; we never can be reconciled to the fact that a _woman_ should. ¶ _Which calleth herself a prophetess._ Many persons set up the claim to be prophets in the times when the gospel was first preached, and it is not improbable that many females would lay claim to such a character, after the example of Miriam, Deborah, Huldah, &c. ¶ _To teach and to seduce my servants to commit fornication._ Comp. ver. 14. Whether she herself practised what she taught is not expressly affirmed, but seems to be implied in ver. 22. It is not often that persons _teach_ these doctrines without practising what they teach; and the fact that they _desire_ and _design_ to live in this manner will commonly account for the fact that they inculcate such views. ¶ _And to eat things sacrificed unto idols._ See Notes on ver. 14. The custom of attending on the festivals of idols led commonly to licentiousness, and they who were gross and sensual in their lives were fit subjects to be persuaded to attend on idol feasts――for nowhere else would they find more unlimited toleration for the indulgence of their passions.

21 And I gave her [126]space to repent of her fornication; and [127]she repented not.

21. _And I gave her space to repent of her fornication._ Probably after some direct and solemn warning of the evil of her course. The error and sin had been of long standing, but he now resolved to bear with it no longer. It is true of almost every great sinner, that sufficient time is given for repentance, and that vengeance is delayed after crime is committed. But it cannot always be deferred, for the period must arrive when no reason shall exist for longer delay, and when punishment must come upon the offender. ¶ _And she repented not._ As she did not do it; as she showed no disposition to abandon her course; as all plea of having had no time to repent would now be taken away, it was proper that he should rise in his anger and cut her down.

22 Behold, [128]I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.

22. _Behold, I will cast her into a bed._ Not into a bed of ease, but a bed of pain. There is evidently a purpose to contrast this with her former condition. The harlot’s bed and a sick-bed are thus brought together, as they are often, in fact, in the dispensations of Providence and the righteous judgments of God. One cannot be indulged without leading on, sooner or later, to the horrid sufferings of the other: and how soon no one knows. ¶ _And them that commit adultery with her._ Those who are seduced by her doctrines into this sin; either they who commit it with her literally, or who are led into the same kind of life. ¶ _Into great tribulation._ Great suffering; disease of body or tortures of the soul. How often――how {84} almost uniformly is this the case with those who thus live! Sooner or later, sorrow always comes upon the licentious; and God has evinced by some of his severest judgments, in forms of frightful disease, his displeasure at the violation of the laws of purity. There is no sin that produces a more withering and desolating effect upon the soul than that which is here referred to; none which is more certain to be followed with sorrow. ¶ _Except they repent of their deeds._ It is only by repentance that we can avoid the consequences of sin. The word _repent_ here evidently includes both sorrow for the past, and abandonment of the evil course of life.

23 And I will [129]kill her children with death; and [130]all the churches shall know that [131]I am he which searcheth the reins and hearts; and [132]I will give unto every one of you according to your works.

23. _And I will kill her children with death._ A strong Hebraistic mode of expression, meaning that he would certainly destroy them. It has been made a question whether the word _children_ here is to be taken literally or figuratively. The word itself would admit of either interpretation; and there is nothing in the connection by which its meaning here can be determined. If it is to be taken literally, it is in accordance with what is often threatened in the Scriptures, that children shall be visited with calamity for the sins of parents, and with what often occurs in fact, that they _do_ thus suffer. For it is no uncommon thing that whole families are made desolate on account of the sin and folly of the parent. See Notes on Ro. v. 19. If it is to be taken figuratively, then it refers to those who had imbibed her doctrines, and who, of course, would suffer in the punishment which would follow from the propagation of such doctrines. The reference in the word _death_ here would seem to be to some heavy judgment, by plague, famine, or sword, by which they would be cut off. ¶ _And all the churches shall know_, &c. That is, the design of this judgment will be so apparent that it will convince all that I know what is in the hearts of men, even the secret acts of wickedness that are concealed from human view. ¶ _I am he which searcheth the reins and hearts._ This is clearly a claim to omniscience; and as it is the Lord Jesus who speaks in all these epistles, it is a full proof that he claims this for himself. There is nothing which more clearly appertains to God than the power of searching the heart, and nothing that is more constantly claimed by him as his peculiar prerogative, 1 Ch. xxviii. 9; Ps. vii. 9; xi. 4; xliv. 21; cxxxix. 2; Pr. xv. 3; Je. xi. 20; xvii. 10; xx. 12; xxxii. 19; He. iv. 13. The word _reins_――νεφροὺς――means, literally, _the kidney_, and is commonly used in the plural to denote the kidneys, or the loins. In the Scriptures it is used to denote the inmost mind, the secrets of the soul; probably because the parts referred to by the word are as _hidden_ as any other part of the frame, and would seem to be the repository of the more secret affections of the mind. It is not to be supposed that it is taught in the Scriptures that the reins are the real seat of any of the affections or passions; but there is no more impropriety in using the term in a popular signification than there is in using the word _heart_, which all continue to use, to denote the seat of love. ¶ _And I will give unto every one of you according to your works._ To every one of you; not only to those who have embraced these opinions, but to all the church. This is the uniform rule laid down in the Bible by which God will judge men.

24 But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the [133]depths of Satan, as they speak; I will put upon you none other burden.

24. _But unto you I say, and unto the rest in Thyatira._ The word――“_and_”――καὶ――is omitted in many MSS. and versions, and in the critical editions of Griesbach, Tittmann, and Hahn, and the connection demands that it should be omitted. As it stands in the received text, it would seem that what he here says was addressed to those who _had_ received that doctrine, and to all others as well as to them; whereas the declaration here made pertains manifestly to those who had _not_ received the doctrine. With that particle omitted the passage will read, as {85} rendered by Professor Stuart, “But I say unto you, the remainder in Thyatira, so many as hold not this doctrine,” &c. That is, he addresses now all the members of the church who were not involved in the charges already made. He does not say how large a portion of the church had escaped the contaminating influence of those opinions, but to that portion, whether great or small, he addresses only words of exhortation and comfort. ¶ _As many as have not this doctrine._ To all who have not embraced it, or been contaminated with it. It may be presumed that there was a considerable portion of the church which had not. ¶ _And which have not known the depths of Satan._ The deep art and designs of Satan. Deep things are those which are hidden from view――as of things which are far underground; and hence the word is used to denote mysteries, or profound designs and purposes. The allusion here is not to any _trials_ or _sufferings_ that Satan might bring upon anyone, or to any temptations of which he might be the author, but to his profound art in inculcating error and leading men astray. There _are_ doctrines of error, and arguments for sin, to originate which seems to lie beyond the power of men, and which would appear almost to have exhausted the talent of Satan himself. They evince such a profound knowledge of man; of the divine government; of the course of events on earth; and of what our race needs; and they are defended with so much eloquence, skill, learning, and subtlety of argumentation, that they appear to lie beyond the compass of the human powers. ¶ _As they speak._ This cannot mean that the defenders of these errors themselves called their doctrines “the depths of Satan,” for no teachers would choose so to designate their opinions; but it must mean, either that they who were opposed to those errors characterized them as “the depths of Satan,” or that they who opposed them said that _they_ had not known “the depths of Satan.” Professor Stuart understands it in the latter sense. A somewhat more natural interpretation, it seems to me, however, is to refer it to what the opposers of these heretics said of these errors. They called them “the depths of Satan,” and they professed not to have known anything of them. The meaning, perhaps, would be expressed by the familiar words, “as they say,” or “as they call them,” in the following manner: “As many as have not known the depths of Satan, as they say,” or, “to use their own language.” Doddridge paraphrases it, “as they proverbially speak.” Tyndale incloses it in a parenthesis. ¶ _I will put upon you none other burden._ That is, no other than that which you now experience from having these persons with you, and that which must attend the effort to purify the church. He had not approved their conduct for suffering these persons to remain in the church, and he threatens to punish all those who had become contaminated with these pernicious doctrines. He evidently designed to say that there was _some_ token of his displeasure proper in the case, but he was not disposed to bring upon them any _other_ expression of his displeasure than that which grew naturally and necessarily out of the fact that they had been tolerated among them, and those troubles and toils which must attend the effort to deliver the church from these errors. Under any circumstances the church must suffer. It would suffer in reputation. It would suffer in respect to its internal tranquillity. Perhaps, also, there were those who were implicated in these errors, and who would be implicated in the punishment, who had friends and kindred in the church; and the judgments which were to come upon the advocates of these errors must, therefore, come in a measure upon the church. A kind Saviour says, that he would bring upon them no other and no weightier burden, than _must_ arise from his purpose to inflict appropriate vengeance on the guilty themselves. The trouble which would grow out of that would be a sufficient expression of his displeasure. This is, in fact, often now all that is necessary as a punishment on a church for harbouring the advocates of error and of sin. The church has trouble enough ultimately in getting rid of them; and the injury which such persons do to its piety, peace, and reputation, and the disorders of which they are the cause, constitute a sufficient punishment for having tolerated them in its bosom. Often the most severe punishment that God can bring upon men is to “lay upon them no other burden” than to leave them to the inevitable consequences of their own folly, or to the trouble and vexation incident to the effort to free themselves {86} from what they had for a long time tolerated or practised.

25 But [134]that which ye have _already_ hold fast till I come.

25. _But that which ye have_, &c. All that there is of truth and purity remaining among you, retain faithfully. Comp. ch. iii. 11. ¶ _Till I come._ To receive you to myself, Jn. xiv. 3.

26 And [135]he that overcometh, and keepeth[136] my works unto the end, to him will I give power over the nations:

26. _And he that overcometh._ Notes on ch. ii. 7. ¶ _And keepeth my works unto the end._ The works that I command and that I require, to the end of his life. Comp. Jn. xiii. 1. ¶ _To him will I give power over the nations._ The evident meaning of what is said here, and in the next verse, is, that in accordance with the uniform promise made to the redeemed in the New Testament, they would partake of the final triumph and glory of the Saviour, and be associated with him. It is not said that they would have exclusive power over the nations, or that they would hold offices of trust under him during a personal reign on the earth; but the meaning is, that they would be associated with him in his future glory. Comp. Notes on Ro. viii. 17; 1 Co. vi. 2, 3.

27 And[137] he shall rule them with a rod of iron; as the vessels of a potter shall they be [138]broken to shivers: even as I received of my Father.

27. _And he shall rule them with a rod of iron._ There is an allusion here to Ps. ii. 9: “Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.” There is a slight change in the passage, “he shall _rule_,” instead of “thou shalt _break_,” in order to adapt the language to the purpose of the speaker here. The allusion in the Psalm is to the Messiah as reigning triumphant over the nations, or subduing them under him; and the idea here, as in the previous verse, is, that his redeemed people will be associated with him in this dominion. To rule with a sceptre of iron, is not to rule with a harsh and tyrannical sway, but with power that is firm and invincible. It denotes a government of strength, or one that cannot be successfully opposed; one in which the subjects are effectually subdued. ¶ _As the vessels of a potter shall they be broken to shivers._ The image here is that of the vessel of a potter――a fragile vessel of clay――struck with a rod of iron and broken into fragments. That is, as applied to the nations, there would be no power to oppose his rule; the enemies of his government would be destroyed. Instead of remaining firm and compacted together, they would be broken like the clay vessel of a potter when struck with a rod of iron. The speaker does not intimate _when_ this would be; but all that is said here would be applicable to that time when the Son of God will come to judge the world, and when his saints will be associated with him in his triumphs. As, in respect to all the others of the seven epistles to the churches, the rewards promised refer to heaven, and to the happy state of that blessed world, it would seem also that this should have a similar reference, for there is no reason why “to him that overcame” in Thyatira a temporal reward and triumph should be promised more than in the cases of the others. If so, then this passage should not be adduced as having any reference to an imaginary personal reign of the Saviour and of the saints on the earth. ¶ _Even as I received of my Father._ As he has appointed me, Ps. ii. 6‒9.

28 And I will give him [139]the morning star.

28. _And I will give him the morning star._ The “morning star” is that bright planet――Venus――which at some seasons of the year appears so beautifully in the east, leading on the morning――the harbinger of the day. It is one of the most beautiful objects in nature, and is susceptible of a great variety of uses for illustration. It appears as the darkness passes away; it is an indication that the morning comes; it is intermingled with the first rays of the light of the sun; it seems to be a herald to announce the coming of that glorious luminary; it is a pledge of the faithfulness of God. In which of these senses, if any, it is referred to here, is not stated; nor is it said what is implied by its being _given_ to him that {87} overcomes. It would seem to be used here to denote a bright and brilliant ornament; something with which he who “overcame” would be adorned, resembling the bright star of the morning. It is observable that it is not said that he would _make_ him _like_ the morning star, as in Da. xii. 3; nor that he would be compared with the morning star, like the king of Babylon, Is. xiv. 12; nor that he would resemble a star which Balaam says he saw in the distant future, Nu. xxiv. 17. The idea seems to be, that the Saviour would give him something that would resemble that morning planet in beauty and splendour――perhaps meaning that it would be placed as a gem in his diadem, and would sparkle on his brow――bearing some such relation to him who is called “the Sun of Righteousness,” as the morning star does to the glorious sun on his rising. If so, the meaning would be that he would receive a beautiful ornament, bearing a near relation to the Redeemer himself as a bright sun――a pledge that the darkness was past――but one whose beams would melt away into the superior light of the Redeemer himself, as the beams of the morning star are lost in the superior glory of the sun.

29 He that hath an ear, let him hear what the Spirit saith unto the churches.

29. _He that hath an ear_, &c. See Notes on ver. 7.