mh_parser/vol_split/66 - Revelation/Chapter 2.xml

<div2 id="Rev.iii" n="iii" next="Rev.iv" prev="Rev.ii" progress="94.67%" title="Chapter II">
<h2 id="Rev.iii-p0.1">R E V E L A T I O N.</h2>
<h3 id="Rev.iii-p0.2">CHAP. II.</h3>
<p class="intro" id="Rev.iii-p1">The apostle John, having in the foregoing chapter
written the things which he had seen, now proceeds to write the
things that are, according to the command of God (<scripRef id="Rev.iii-p1.1" osisRef="Bible:Rev.1.19" parsed="|Rev|1|19|0|0" passage="Re 1:19"><i>ch.</i> i. 19</scripRef>), that is, the
present state of the seven churches of Asia, with which he had a
particular acquaintance, and for which he had a tender concern. He
was directed to write to every one of them according to their
present state and circumstances, and to inscribe every letter to
the angel of that church, to the minister or rather ministry of
that church, called angels because they are the messengers of God
to mankind. In this chapter we have, I. The message sent to
Ephesus, <scripRef id="Rev.iii-p1.2" osisRef="Bible:Rev.2.1-Rev.2.7" parsed="|Rev|2|1|2|7" passage="Re 2:1-7">ver. 1-7</scripRef>. II. To
Smyrna, <scripRef id="Rev.iii-p1.3" osisRef="Bible:Rev.2.8-Rev.2.11" parsed="|Rev|2|8|2|11" passage="Re 2:8-11">ver. 8-11</scripRef>. III. To
Pergamos, <scripRef id="Rev.iii-p1.4" osisRef="Bible:Rev.2.12-Rev.2.17" parsed="|Rev|2|12|2|17" passage="Re 2:12-17">ver. 12-17</scripRef>. IV.
To Thyatira, <scripRef id="Rev.iii-p1.5" osisRef="Bible:Rev.2.18-Rev.2.29" parsed="|Rev|2|18|2|29" passage="Re 2:18-29">ver. 18</scripRef>,
&amp;c.</p>
<scripCom id="Rev.iii-p1.6" osisRef="Bible:Rev.2" parsed="|Rev|2|0|0|0" passage="Re 2" type="Commentary"/>
<scripCom id="Rev.iii-p1.7" osisRef="Bible:Rev.2.1-Rev.2.7" parsed="|Rev|2|1|2|7" passage="Re 2:1-7" type="Commentary"/><div class="Commentary" id="Bible:Rev.2.1-Rev.2.7">
<h4 id="Rev.iii-p1.8">The Church in Ephesus. (<span class="smallcaps" id="Rev.iii-p1.9">a.
d.</span> 95.)</h4>
<p class="passage" id="Rev.iii-p2">1 Unto the angel of the church of Ephesus write;
These things saith he that holdeth the seven stars in his right
hand, who walketh in the midst of the seven golden candlesticks;
  2 I know thy works, and thy labour, and thy patience, and
how thou canst not bear them which are evil: and thou hast tried
them which say they are apostles, and are not, and hast found them
liars:   3 And hast borne, and hast patience, and for my
name's sake hast laboured, and hast not fainted.   4
Nevertheless I have <i>somewhat</i> against thee, because thou hast
left thy first love.   5 Remember therefore from whence thou
art fallen, and repent, and do the first works; or else I will come
unto thee quickly, and will remove thy candlestick out of his
place, except thou repent.   6 But this thou hast, that thou
hatest the deeds of the Nicolaitans, which I also hate.   7 He
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 tree of
life, which is in the midst of the paradise of God.</p>
<p class="indent" id="Rev.iii-p3">We have here,</p>
<p class="indent" id="Rev.iii-p4">I. The inscription, where observe, 1. To
whom the first of these epistles is directed: <i>To the church of
Ephesus,</i> a famous church planted by the apostle Paul (<scripRef id="Rev.iii-p4.1" osisRef="Bible:Acts.19.1-Acts.19.41" parsed="|Acts|19|1|19|41" passage="Ac 19:1-41">Acts xix.</scripRef>), and afterwards watered
and governed by John, who had his residence very much there. We can
hardly think that Timothy was the angel, or sole pastor and bishop,
of this church at this time,—that he who was of a very excellent
spirit, and naturally cared for the good state of the souls of the
people, should become so remiss as to deserve the rebukes given to
the ministry of this church. Observe, 2. From whom this epistle to
Ephesus was sent; and here we have one of those titles that were
given to Christ in his appearance to John in the chapter foregoing:
<i>He that holds the seven stars in his right hand, and walks in
the midst of the seven golden candlesticks,</i> <scripRef id="Rev.iii-p4.2" osisRef="Bible:Rev.1.13 Bible:Rev.1.16" parsed="|Rev|1|13|0|0;|Rev|1|16|0|0" passage="Re 1:13,16"><i>ch.</i> i. 13, 16</scripRef>. This title consists
of two parts:—(1.) <i>He that holds the stars in his right
hand.</i> The ministers of Christ are under his special care and
protection. It is the honour of God that he knows the number of the
stars, calls them by their names, <i>binds the sweet influences of
Pleiades and looses the bands of Orion;</i> and it is the honour of
the Lord Jesus Christ that the ministers of the gospel, who are
greater blessings to the church than the stars are to the world,
are in his hand. He directs all their motions; he disposes of them
into their several orbs; he fills them with light and influence; he
supports them, or else they would soon be falling stars; they are
instruments in his hand, and all the good they do is done by his
hand with them. (2.) <i>He walks in the midst of the golden
candlesticks.</i> This intimates his relation to his churches, as
the other his relation to his ministers. Christ is in an intimate
manner present and conversant with his churches; he knows and
observes their state; he takes pleasure in them, as a man does to
walk in his garden. Though Christ is in heaven, he walks in the
midst of his churches on earth, observing what is amiss in them and
what it is that they want. This is a great encouragement to those
who have the care of the churches, that the Lord Jesus has graven
them upon the palms of his hands.</p>
<p class="indent" id="Rev.iii-p5">II. The contents of the epistle, in which,
as in most of those that follow, we have,</p>
<p class="indent" id="Rev.iii-p6">1. The commendation Christ gave this
church, ministers and members, which he always brings in by
declaring that he knows their works, and therefore both his
commendation and reprehension are to be strictly regarded; for he
does not in either speak at a venture: he knows what he says. Now
the church of Ephesus is commended, (1.) For their diligence in
duty: <i>I know thy works, and thy labour,</i> <scripRef id="Rev.iii-p6.1" osisRef="Bible:Rev.2.2" parsed="|Rev|2|2|0|0" passage="Re 2:2"><i>v.</i> 2</scripRef>. This may more immediately relate
to the ministry of this church, which had been laborious and
diligent. Dignity calls for duty. Those that are stars in Christ's
hand had need to be always in motion, dispensing light to all about
them. <i>For my name's sake thou hast laboured, and hast not
fainted,</i> <scripRef id="Rev.iii-p6.2" osisRef="Bible:Rev.2.3" parsed="|Rev|2|3|0|0" passage="Re 2:3"><i>v.</i> 3</scripRef>.
Christ keeps an account of every day's work, and every hour's work,
his servants do for him, <i>and their labour shall not be in vain
in the Lord.</i> (2.) For their patience in suffering: <i>Thy
labour and thy patience,</i> <scripRef id="Rev.iii-p6.3" osisRef="Bible:Rev.2.2" parsed="|Rev|2|2|0|0" passage="Re 2:2"><i>v.</i>
2</scripRef>. It is not enough that we be diligent, but we must be
patient, and endure hardness as good soldiers of Christ. Ministers
must have and exercise great patience, and no Christian can be
without it. There must be bearing patience, to endure the injuries
of men and the rebukes of Providence; and there must be waiting
patience, that, when they have done the will of God, they may
receive the promise: <i>Thou hast borne, and hast patience,</i>
<scripRef id="Rev.iii-p6.4" osisRef="Bible:Rev.2.3" parsed="|Rev|2|3|0|0" passage="Re 2:3"><i>v.</i> 3</scripRef>. We shall meet
with such difficulties in our way and work as require patience to
go on and finish well. (3.) For their zeal against what was evil:
<i>Thou canst not bear those that are evil,</i> <scripRef id="Rev.iii-p6.5" osisRef="Bible:Rev.2.2" parsed="|Rev|2|2|0|0" passage="Re 2:2"><i>v.</i> 2</scripRef>. It consists very well with
Christian patience not to dispense with sin, much less allow it;
though we must show all meekness to men, yet we must show a just
zeal against their sins. This their zeal was the more to be
commended because it was according to knowledge, a discreet zeal
upon a previous trial made of the pretences, practices, and tenets
of evil men: <i>Thou hast tried those that say they are apostles
and are not, and hast found them liars.</i> True zeal proceeds with
discretion; none should be cast off till they be tried. Some had
risen up in this church that pretended to be not ordinary
ministers, but apostles; and their pretensions had been examined
but found to be vain and false. Those that impartially search after
truth may come to the knowledge of it.</p>
<p class="indent" id="Rev.iii-p7">2. The rebuke given to this church:
<i>Nevertheless, I have somewhat against thee,</i> <scripRef id="Rev.iii-p7.1" osisRef="Bible:Rev.2.4" parsed="|Rev|2|4|0|0" passage="Re 2:4"><i>v.</i> 4</scripRef>. Those that have much good
in them may have something much amiss in them, and our Lord Jesus,
as an impartial Master and Judge, takes notice of both; though he
first observes what is good, and is most ready to mention this, yet
he also observes what is amiss, and will faithfully reprove them
for it. The sin that Christ charged this church with was their
decay and declension in holy love and zeal: <i>Thou hast left thy
first love;</i> not left and forsaken the object of it, but lost
the fervent degree of it that at first appeared. Observe, (1.) The
first affections of men towards Christ, and holiness, and heaven,
are usually lively and warm. God remembered the love of Israel's
espousals, when she would follow him withersoever he went. (2.)
These lively affections will abate and cool if great care be not
taken, and diligence used, to preserve them in constant exercise.
(3.) Christ is grieved and displeased with his people when he sees
them grow remiss and cold towards him, and he will one way or other
make them sensible that he does not take it well from them.</p>
<p class="indent" id="Rev.iii-p8">3. The advice and counsel given them from
Christ: <i>Remember therefore whence thou hast fallen, and
repent,</i> &amp;c. (1.) Those that have lost their first love
<i>must remember whence they have fallen;</i> they must compare
their present with their former state, and consider how much better
it was with them then than now, how much peace, strength, purity,
and pleasure they have lost, by leaving their first love,—how much
more comfortably they could lie down and sleep at night,—how much
more cheerfully they could awake in the morning,—how much better
they could bear afflictions, and how much more becomingly they
could enjoy the favours of Providence,—how much easier the
thoughts of death were to them, and how much stronger their desires
and hopes of heaven. (2.) They must repent. They must be inwardly
grieved and ashamed for their sinful declension; they must blame
themselves, and shame themselves, for it, and humbly confess it in
the sight of God, and judge and condemn themselves for it. (3.)
They must return and do their first works. They must as it were
begin again, go back step by step, till they come to the place
where they took the first false step; they must endeavour to revive
and recover their first zeal, tenderness, and seriousness, and must
pray as earnestly, and watch as diligently, as they did when they
first set out in the ways of God.</p>
<p class="indent" id="Rev.iii-p9">4. This good advice is enforced and urged,
(1.) By a severe threatening, if it should be neglected: <i>I will
come unto thee quickly, and remove thy candlestick out of its
place.</i> If the presence of Christ's grace and Spirit be
slighted, we may expect the presence of his displeasure. He will
come in a way of judgment, and that suddenly and surprisingly, upon
impenitent churches and sinners; he will unchurch them, take away
his gospel, his ministers, and his ordinances from them, and what
will the churches or the angels of the churches do when the gospel
is removed? (2.) By an encouraging mention that is made of what was
yet good among them: <i>This thou hast, that thou hatest the deeds
of the Nicolaitans, which I also hate,</i> <scripRef id="Rev.iii-p9.1" osisRef="Bible:Rev.2.6" parsed="|Rev|2|6|0|0" passage="Re 2:6"><i>v.</i> 6</scripRef>. "Though thou hast declined in thy
love to what is good, yet thou retainest thy hatred to what is
evil, especially to what is grossly so." The Nicolaitans were a
loose sect who sheltered themselves under the name of Christianity.
They held hateful doctrines, and they were guilty of hateful deeds,
hateful to Christ and to all true Christians; and it is mentioned
to the praise of the church of Ephesus that they had a just zeal
and abhorrence of those wicked doctrines and practices. An
indifference of spirit between truth and error, good and evil, may
be called <i>charity</i> and <i>meekness,</i> but it is not
pleasing to Christ. Our Saviour subjoins this kind commendation to
his severe threatening, to make the advice more effectual.</p>
<p class="indent" id="Rev.iii-p10">III. We have the conclusion of this
epistle, in which, as in those that follow, we have,</p>
<p class="indent" id="Rev.iii-p11">1. A call to attention: <i>He that hath an
ear, let him hear what the Spirit saith unto the churches.</i>
Observe, (1.) What is written in the scriptures is spoken by the
Spirit of God. (2.) What is said to one church concerns all the
churches, in every place and age. (3.) We can never employ our
faculty of hearing better than in hearkening to the word of God:
and we deserve to lose it if we do not employ it to this purpose.
Those who will not hear the call of God now will wish at length
they had never had a capacity of hearing any thing at all.</p>
<p class="indent" id="Rev.iii-p12">2. A promise of great mercy to those who
overcome. The Christian life is a warfare against sin, Satan, the
world, and the flesh. It is not enough that we engage in this
warfare, but we must pursue it to the end, we must never yield to
our spiritual enemies, but fight the good fight, till we gain the
victory, as all persevering Christians shall do; and the warfare
and victory shall have a glorious triumph and reward. That which is
here promised to the victors is that they shall <i>eat of the tree
of life which is in the midst of the paradise of God.</i> They
shall have that perfection of holiness, and that confirmation
therein, which Adam would have had if he had gone well through the
course of his trial: he would then have eaten of the tree of life
which was in the midst of paradise, and this would have been the
sacrament of confirmation to him in his holy and happy state; so
all who persevere in their Christian trial and warfare shall derive
from Christ, as the tree of life, perfection and confirmation in
holiness and happiness in the paradise of God; not in the earthly
paradise, but the heavenly, <scripRef id="Rev.iii-p12.1" osisRef="Bible:Rev.22.1-Rev.22.2" parsed="|Rev|22|1|22|2" passage="Re 22:1,2"><i>ch.</i> xxii. 1, 2</scripRef>.</p>
</div><scripCom id="Rev.iii-p12.2" osisRef="Bible:Rev.2.8-Rev.2.11" parsed="|Rev|2|8|2|11" passage="Re 2:8-11" type="Commentary"/><div class="Commentary" id="Bible:Rev.2.8-Rev.2.11">
<h4 id="Rev.iii-p12.3">The Church in Smyrna. (<span class="smallcaps" id="Rev.iii-p12.4">a.
d.</span> 95.)</h4>
<p class="passage" id="Rev.iii-p13">8 And unto the angel of the church in Smyrna
write; These things saith the first and the last, which was dead,
and is alive;   9 I know thy works, and tribulation, and
poverty, (but thou art rich) and <i>I know</i> the blasphemy of
them which say they are Jews, and are not, but <i>are</i> the
synagogue of Satan.   10 Fear none of those things which thou
shalt suffer: behold, the devil shall cast <i>some</i> of you into
prison, that ye may be tried; and ye shall have tribulation ten
days: be thou faithful unto death, and I will give thee a crown of
life.   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 second death.</p>
<p class="indent" id="Rev.iii-p14">We now proceed to the second epistle sent
to another of the Asian churches, where, as before, observe,</p>
<p class="indent" id="Rev.iii-p15">I. The preface or inscription in both
parts. 1. The superscription, telling us to whom it was more
expressly and immediately directed: <i>To the angel of the church
in Smyrna,</i> a place well known at this day by our merchants, a
city of great trade and wealth, perhaps the only city of all the
seven that is still known by the same name, now however no longer
distinguished for its Christian church being overrun by Mahomedism.
2. The subscription, containing another of the glorious titles of
our Lord Jesus, <i>the first and the last, he that was dead and is
alive,</i> taken out of <scripRef id="Rev.iii-p15.1" osisRef="Bible:Rev.1.17-Rev.1.18" parsed="|Rev|1|17|1|18" passage="Re 1:17,18"><i>ch.</i>
i. 17, 18</scripRef>. (1.) Jesus Christ is the <i>first and the
last.</i> It is but a little scantling of time that is allowed to
us in this world, but our Redeemer is the first and the last. He is
the first, for by him all things were made, and he was before all
things with God and was God himself. He is the last, for all things
are made for him, and he will be the Judge of all. This surely is
the title of God, from everlasting and to everlasting, and it is
the title of one that is an unchangeable Mediator between God and
man, <i>Jesus, the same yesterday, to-day, and for ever.</i> He was
the first, for by him the foundation of the church was laid in the
patriarchal state; and he is the last, for by him the top-stone
will be brought forth and laid in the end of time. (2.) <i>He was
dead and is alive.</i> He was dead, and died for our sins; he is
alive, for he rose again for our justification, and he ever lives
to make intercession for us. He was dead, and by dying purchased
salvation for us; he is alive, and by his life applies this
salvation to us. And <i>if, when we were enemies, we were
reconciled by his death, much more, being reconciled, we shall be
saved by his life.</i> His death we commemorate every sacrament
day; his resurrection and life every sabbath day.</p>
<p class="indent" id="Rev.iii-p16">II. The subject-matter of this epistle to
Smyrna, where, after the common declaration of Christ's
omniscience, and the perfect cognizance he has of all the works of
men and especially of his churches, he takes notice,</p>
<p class="indent" id="Rev.iii-p17">1. Of the improvement they had made in
their spiritual state. This comes in in a short parentheses; yet it
is very emphatic: <i>But thou art rich</i> (<scripRef id="Rev.iii-p17.1" osisRef="Bible:Rev.2.10" parsed="|Rev|2|10|0|0" passage="Re 2:10"><i>v.</i> 10</scripRef>), poor in temporals, but rich in
spirituals—poor in spirit, and yet rich in grace. Their spiritual
riches are set off by their outward poverty. Many who are rich in
temporals are poor in spirituals. Thus it was with the church of
Laodicea. Some who are poor outwardly are inwardly rich, rich in
faith and in good works, rich in privileges, rich in bonds and
deeds of gift, rich in hope, rich in reversion. Spiritual riches
are usually the reward of great diligence; <i>the diligent hand
makes rich.</i> Where there is spiritual plenty, outward poverty
may be better borne; and when God's people are impoverished in
temporals, for the sake of Christ and a good conscience, he makes
all up to them in spiritual riches, which are much more satisfying
and enduring.</p>
<p class="indent" id="Rev.iii-p18">2. Of their sufferings: <i>I know thy
tribulation and thy poverty</i>—the persecution they underwent,
even to the spoiling of their goods. Those who will be faithful to
Christ must expect to go through many tribulations; but Jesus
Christ takes particular notice of all their troubles. In all their
afflictions, he is afflicted, and he will recompense tribulation to
those who trouble them, but to those that are troubled rest with
himself.</p>
<p class="indent" id="Rev.iii-p19">3. He knows the wickedness and the
falsehood of their enemies: <i>I know the blasphemy of those that
say they are Jews, but are not;</i> that is, of those who pretend
to be the only peculiar covenant-people of God, as the Jews boasted
themselves to be, even after God had rejected them; or of those who
would be setting up the Jewish rites and ceremonies, which were now
not only antiquated, but abrogated; these may say that they only
are the church of God in the world, when indeed <i>they are the
synagogue of Satan.</i> Observe, (1.) As Christ has a church in the
world, the spiritual Israel of God, so the devil has his synagogue.
Those assemblies which are set up in opposition to the truths of
the gospel, and which promote and propagate damnable errors,—those
which are set up in opposition to the purity and spirituality of
gospel worship, and which promote and propagate the vain inventions
of men and rites and ceremonies which never entered into the
thoughts of God,—these are all synagogues of Satan: he presides
over them, he works in them, his interests are served by them, and
he receives a horrid homage and honour from them. (2.) For the
synagogues of Satan to give themselves out to be the church or
Israel of God is no less than blasphemy. God is greatly dishonoured
when his name is made use of to promote and patronize the interests
of Satan; and he has a high resentment of this blasphemy, and will
take a just revenge on those who persist in it.</p>
<p class="indent" id="Rev.iii-p20">4. He foreknows the future trials of his
people, and forewarns them of them, and fore-arms them against
them. (1.) He forewarns them of future trials: <i>The devil shall
cast some of you into prison, and you shall have tribulation,</i>
<scripRef id="Rev.iii-p20.1" osisRef="Bible:Rev.2.10" parsed="|Rev|2|10|0|0" passage="Re 2:10"><i>v.</i> 10</scripRef>. The people of
God must look for a series and succession of troubles in this
world, and their troubles usually rise higher. They had been
impoverished by their tribulations before; now they must be
imprisoned. Observe, It is the devil that stirs up his instruments,
wicked men, to persecute the people of God; tyrants and persecutors
are the devil's tools, though they gratify their own sinful
malignity, and know not that they are actuated by a diabolical
malice. (2.) Christ fore-arms them against these approaching
troubles, [1.] By his counsel: <i>Fear none of these things.</i>
This is not only a word of command, but of efficacy, no, only
forbidding slavish fear, but subduing it and furnishing the soul
with strength and courage. [2.] By showing them how their
sufferings would be alleviated and limited. <i>First,</i> They
should not be universal. It would be some of them, not all, who
should be cast into prison, those who were best able to bear it and
might expect to be visited and comforted by the rest.
<i>Secondly,</i> They were not to be perpetual, but for a set time,
and a short time: <i>Ten days.</i> It should not be everlasting
tribulation, <i>the time should be shortened for the elect's sake.
Thirdly,</i> It should be to try them, not to destroy them, that
their faith, and patience, and courage, might be proved and
improved, and be found to honour and glory. [3.] By proposing and
promising a glorious reward to their fidelity: <i>Be thou faithful
to death, and I will give thee a crown of life.</i> Observe,
<i>First,</i> The sureness of the reward: <i>I will give thee.</i>
He has said it that is able to do it; and he has undertaken that he
will do it. They shall have the reward from his own hand, and none
of their enemies shall be able to wrest it out of his hand, or to
pull it from their heads. <i>Secondly,</i> The suitableness of it.
1. <i>A crown,</i> to reward their poverty, their fidelity, and
their conflict. 2. <i>A crown of life,</i> to reward those who are
faithful even unto death, who are faithful till they die, and who
part with life itself in fidelity to Christ. The life so worn out
in his service, or laid down in his cause, shall be rewarded with
another and a much better life that shall be eternal.</p>
<p class="indent" id="Rev.iii-p21">III. The conclusion of this message, and
that, as before, 1. With a call to universal attention, that all
men, all the world, should hear what passes between Christ and his
churches—how he commends them, how he comforts them, how he
reproves their failures, how he rewards their fidelity. It concerns
all the inhabitants of the world to observe God's dealings with his
own people; all the world may learn instruction and wisdom thereby.
2. With a gracious promise to the conquering Christian: <i>He that
overcometh shall not be hurt of the second death,</i> <scripRef id="Rev.iii-p21.1" osisRef="Bible:Rev.2.11" parsed="|Rev|2|11|0|0" passage="Re 2:11"><i>v.</i> 11</scripRef>. Observe, (1.) There is
not only a first, but a second death, a death after the body is
dead. (2.) This second death is unspeakably worse than the first
death, both in the dying pangs and agonies of it (which are the
agonies of the soul, without any mixture of support) and in the
duration; it is <i>eternal death,</i> dying the death, to die and
to be always dying. This is hurtful indeed, fatally hurtful, to all
who fall under it. (3.) From this hurtful, this destructive death,
Christ will save all his faithful servants; the second death shall
have no power over those who are <i>partakers of the first
resurrection:</i> the first death shall not hurt them, and the
second death shall have no power over them.</p>
</div><scripCom id="Rev.iii-p21.2" osisRef="Bible:Rev.2.12-Rev.2.17" parsed="|Rev|2|12|2|17" passage="Re 2:12-17" type="Commentary"/><div class="Commentary" id="Bible:Rev.2.12-Rev.2.17">
<h4 id="Rev.iii-p21.3">The Church in Pergamos. (<span class="smallcaps" id="Rev.iii-p21.4">a.
d.</span> 95.)</h4>
<p class="passage" id="Rev.iii-p22">12 And to the angel of the church in Pergamos
write; These things saith he which hath the sharp sword with two
edges;   13 I know thy works, and where thou dwellest,
<i>even</i> where Satan's seat <i>is:</i> and thou holdest fast my
name, and hast not denied my faith, even in those days wherein
Antipas <i>was</i> my faithful martyr, who was slain among you,
where Satan dwelleth.   14 But I have a few things against
thee, because thou hast there them that hold the doctrine of
Balaam, who taught Balac to cast a stumblingblock before the
children of Israel, to eat things sacrificed unto idols, and to
commit fornication.   15 So hast thou also them that hold the
doctrine of the Nicolaitans, which thing I hate.   16 Repent;
or else I will come unto thee quickly, and will fight against them
with the sword of my mouth.   17 He 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 hidden manna, and will give
him a white stone, and in the stone a new name written, which no
man knoweth saving he that receiveth <i>it.</i></p>
<p class="indent" id="Rev.iii-p23">Here also we are to consider,</p>
<p class="indent" id="Rev.iii-p24">I. The inscription of this message. 1. To
whom it was sent: <i>To the angel of the church of Pergamos.</i>
Whether this was a city raised up out of the ruins of old Troy, a
Troy <i>nouveau</i> (as our London was once called), or some other
city of the same name, is neither certain nor material; it was a
place where Christ had called and constituted a gospel church, by
the preaching of the gospel and the grace of his Spirit making the
word effectual. 2. Who it was that sent this message to Pergamos:
the same Jesus who here describes himself as one that <i>hath the
sharp sword with two edges</i> (<scripRef id="Rev.iii-p24.1" osisRef="Bible:Rev.1.16" parsed="|Rev|1|16|0|0" passage="Re 1:16"><i>ch.</i> i. 16</scripRef>), <i>out of whose mouth went
a sharp two-edged sword.</i> Some have observed that, in the
several titles of Christ which are prefixed to the several
epistles, there is something suited to the state of those churches;
as in that to Ephesus, what could be more proper to awaken and
recover a drowsy and declining church than to hear Christ speaking
as one that <i>held the stars in his hand, and walked in the midst
of the golden candlesticks?</i> &amp;c. The church of Pergamos was
infested with men of corrupt minds, who did what they could to
corrupt both the faith and manners of the church; and Christ, being
resolved to fight against them by the sword of his word, takes the
title of him that <i>hath the sharp sword with two edges.</i> (1.)
The word of God is a sword; it is a weapon both offensive and
defensive, it is, in the hand of God, able to slay both sin and
sinners. (2.) It is a <i>sharp sword.</i> No heart is so hard but
it is able to cut it; it can divide asunder between the soul and
the spirit, that is, between the soul and those sinful habits that
by custom have become another soul, or seem to be essential to it.
(3.) It is a <i>sword with two edges;</i> it turns and cuts every
way. There is the <i>edge</i> of the law against the transgressors
of that dispensation, and the <i>edge</i> of the gospel against the
despisers of that dispensation; there is an edge to make a wound,
and an edge to open a festered wound in order to its healing. There
is no escaping the edge of this sword: if you turn aside to the
right hand, it has an edge on that side; if on the left hand, you
fall upon the edge of the sword on that side; it turns every
way.</p>
<p class="indent" id="Rev.iii-p25">II. From the inscription we proceed to the
contents of the epistle, in which the method is much the same as is
observed in the rest. Here,</p>
<p class="indent" id="Rev.iii-p26">1. Christ takes notice of the trials and
difficulties this church encountered with: <i>I know thy works, and
where thou dwellest,</i> &amp;c., <scripRef id="Rev.iii-p26.1" osisRef="Bible:Rev.2.13" parsed="|Rev|2|13|0|0" passage="Re 2:13"><i>v.</i> 13</scripRef>. The works of God's servants are
best known when the circumstances under which they did those works
are duly considered. Now that which added very much lustre to the
good works of this church was the circumstance of the place where
this church was planted, a place where <i>Satan's seat</i> was. As
our great Lord takes notice of all the advantages and opportunities
we have for duty in the places where we dwell, so he takes notice
of all the temptations and discouragements we meet with from the
places where we dwell, and makes gracious allowances for them. This
people dwelt where Satan's seat was, where he kept his court. His
<i>circuit</i> is throughout the world, his <i>seat</i> is in some
places that are infamous for wickedness, error, and cruelty. Some
think that the Roman governor in this city was a most violent enemy
to the Christians; and the seat of persecution is Satan's seat.</p>
<p class="indent" id="Rev.iii-p27">2. He commends their stedfastness: <i>Thou
holdest fast my name, and hast not denied my faith.</i> These two
expressions are much the same in sense; the former may, however,
signify the effect and the latter the cause or means. (1.) "<i>Thou
holdest fast my name;</i> thou art not ashamed of thy relation to
me, but accountest it thine honour that my name is named on thee,
that, as the wife bears the name of the husband, so thou art called
by my name; this thou holdest fast, as thine honour and privilege."
(2.) "That which has made thee thus faithful is the grace of faith:
<i>thou hast not denied</i> the great doctrines of the gospel, nor
departed from the Christian faith, and by that means thou hast been
kept faithful." Our faith will have a great influence upon our
faithfulness. Men who deny the faith of Christ may boast very much
of their sincerity, and faithfulness to God and conscience; but it
has been seldom known that those who let go the true faith retained
their fidelity; usually on that rock on which men make shipwreck of
their faith they make shipwreck of a good conscience too. And here
our blessed Lord aggrandizes the fidelity of this church from the
circumstance of the times, as well as of the place where they
lived: they had been stedfast <i>even in those days wherein Antipas
his faithful martyr was slain among them.</i> Who this person was,
and whether there be anything mysterious in his name, we have no
certain account. He was a faithful disciple of Christ, he suffered
martyrdom for it, and sealed his faith and fidelity with his blood
in the place where Satan dwelt; and though the rest of the
believers there knew this, and saw it, yet they were not
discouraged nor drawn away from their stedfastness: this is
mentioned as an addition to their honour.</p>
<p class="indent" id="Rev.iii-p28">3. He reproves them for their sinful
failures (<scripRef id="Rev.iii-p28.1" osisRef="Bible:Rev.2.14" parsed="|Rev|2|14|0|0" passage="Re 2:14"><i>v.</i> 14</scripRef>):
<i>But I have a few things against thee, because thou hast there
those that hold the doctrine of Balaam,</i> &amp;c., and <i>those
that hold the doctrine of the Nicolaitans, which thing I hate.</i>
There were some who taught that it was lawful to eat things
sacrificed to idols, and that simple fornication was no sin; they,
by an impure worship, drew men into impure practices, as Balaam did
the Israelites. Observe, (1.) The filthiness of the spirit and the
filthiness of the flesh often go together. Corrupt doctrines and a
corrupt worship often lead to a corrupt conversation. (2.) It is
very lawful to fix the name of the leaders of any heresy upon those
who follow them. It is the shortest way of telling whom we mean.
(3.) To continue in communion with persons of corrupt principles
and practices is displeasing to God, draws a guilt and blemish upon
the whole society: they become <i>partakers of other men's
sins.</i> Though the church, as such, has no power to punish the
persons of men, either for heresy or immorality, with corporal
penalties, yet it has power to exclude them from its communion;
and, if it do not so, Christ, the head and lawgiver of the church,
will be displeased with it.</p>
<p class="indent" id="Rev.iii-p29">4. He calls them to repentance: <i>Repent,
or else I will come unto thee quickly,</i> &amp;c., <scripRef id="Rev.iii-p29.1" osisRef="Bible:Rev.2.16" parsed="|Rev|2|16|0|0" passage="Re 2:16"><i>v.</i> 16</scripRef>. Observe here, (1.)
Repentance is the duty of saints as well as sinners; it is a gospel
duty. (2.) It is the duty of churches and communities as well as
particular persons; those who sin together should repent together.
(3.) It is the duty of Christian societies to repent of other men's
sins, as far as they have been accessory to them, though but so
much as by connivance. (4.) When God comes to punish the corrupt
members of a church, he rebukes that church itself for allowing
such to continue in its communion, and some drops of the storm fall
upon the whole society. (5.) No sword cuts so deep, nor inflicts so
mortal a wound, as the sword of Christ's mouth. Let but the
threatenings of the word be set home upon the conscience of a
sinner, and he will soon be a terror to himself; let these
threatenings be executed, and the sinner is utterly cut off. The
word of God will take hold of sinners, sooner or later, either for
their conviction or their confusion.</p>
<p class="indent" id="Rev.iii-p30">III. We have the conclusion of this
epistle, where, after the usual demand of universal attention,
there is the promise of great favour to those that overcome. They
shall <i>eat of the hidden manna, and have the new name, and the
white stone, which no man knoweth, saving he that receiveth it,</i>
<scripRef id="Rev.iii-p30.1" osisRef="Bible:Rev.2.17" parsed="|Rev|2|17|0|0" passage="Re 2:17"><i>v.</i> 17</scripRef>. 1. The hidden
manna, the influences and comforts of the Spirit of Christ in
communion with him, coming down from heaven into the soul, from
time to time, for its support, to let it taste something how saints
and angels live in heaven. This is hidden from the rest of the
world—<i>a stranger intermeddles not with</i> this joy; and it is
laid up in Christ, the ark of the covenant, in the holy of holies.
2. The white stone, with a new name engraven upon it. This white
stone is absolution from the guilt of sin, alluding to the ancient
custom of giving a white stone to those acquitted on trial and a
black stone to those condemned. The new name is the name of
adoption: adopted persons took the name of the family into which
they were adopted. None can read the evidence of a man's adoption
but himself; he cannot always read it, but if he persevere he shall
have both the evidence of sonship and the inheritance.</p>
</div><scripCom id="Rev.iii-p30.2" osisRef="Bible:Rev.2.18-Rev.2.29" parsed="|Rev|2|18|2|29" passage="Re 2:18-29" type="Commentary"/><div class="Commentary" id="Bible:Rev.2.18-Rev.2.29">
<h4 id="Rev.iii-p30.3">The Church in Thyatira. (<span class="smallcaps" id="Rev.iii-p30.4">a.
d.</span> 95.)</h4>
<p class="passage" id="Rev.iii-p31">18 And unto the angel of the church in Thyatira
write; These things saith the Son of God, who hath his eyes like
unto a flame of fire, and his feet <i>are</i> like fine brass;
  19 I know thy works, and charity, and service, and faith,
and thy patience, and thy works; and the last <i>to be</i> more
than the first.   20 Notwithstanding I have a few things
against thee, because thou sufferest that woman Jezebel, which
calleth herself a prophetess, to teach and to seduce my servants to
commit fornication, and to eat things sacrificed unto idols.  
21 And I gave her space to repent of her fornication; and she
repented not.   22 Behold, I will cast her into a bed, and
them that commit adultery with her into great tribulation, except
they repent of their deeds.   23 And I will kill her children
with death; and all the churches shall know that I am he which
searcheth the reins and hearts: and I will give unto every one of
you according to your works.   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 depths of Satan, as they speak; I will put upon
you none other burden.   25 But that which ye have
<i>already</i> hold fast till I come.   26 And he that
overcometh, and keepeth my works unto the end, to him will I give
power over the nations:   27 And he shall rule them with a rod
of iron; as the vessels of a potter shall they be broken to
shivers: even as I received of my Father.   28 And I will give
him the morning star.   29 He that hath an ear, let him hear
what the Spirit saith unto the churches.</p>
<p class="indent" id="Rev.iii-p32">The form of each epistle is very much the
same; and in this, as the rest, we have to consider the
inscription, contents, and conclusion.</p>
<p class="indent" id="Rev.iii-p33">I. The inscription, telling us, 1. To whom
it is directed: <i>To the angel of the church of Thyatira,</i> a
city of the proconsular Asia, bordering upon Mysia on the north and
Lydia on the south, a town of trade, whence came the woman named
<i>Lydia, a seller of purple,</i> who, being at Philippi in
Macedonia, probably about the business of her calling, <i>heard
Paul preach there,</i> and <i>God opened her heart, that she
attended to the things that were spoken, and believed, and was
baptized,</i> and entertained Paul and Silas there. Whether it was
by her means that the gospel was brought into her own city,
Thyatira, is not certain; but that it was there, and successful to
the forming of a gospel church, this epistle assures us. 2. By whom
it was sent: by <i>the Son of God,</i> who is here described as
having <i>eyes like a flame of fire, and feet like as fine
brass.</i> His general title is here, <i>the Son of God,</i> that
is, the eternal and only-begotten Son of God, which denotes that he
has the same nature with the Father, but with a distinct and
subordinate manner of subsistence. The description we have here of
him is in two characters:—(1.) That his eyes are like a flame of
fire, signifying his piercing, penetrating, perfect knowledge, a
thorough insight into all persons and all things, one <i>who
searches the hearts and tries the reins of the children of men</i>
(<scripRef id="Rev.iii-p33.1" osisRef="Bible:Rev.2.23" parsed="|Rev|2|23|0|0" passage="Re 2:23"><i>v.</i> 23</scripRef>), and will
make all the churches to know he does so. (2.) That his feet are
like fine brass, that the outgoings of his providence are steady,
awful, and all pure and holy. As he judges with perfect wisdom, so
he acts with perfect strength and steadiness.</p>
<p class="indent" id="Rev.iii-p34">II. The contents or subject-matter of this
epistle, which, as the rest, includes,</p>
<p class="indent" id="Rev.iii-p35">1. The honourable character and
commendation Christ gives of this church, ministry, and people; and
this given by one who was no stranger to them, but well acquainted
with them and with the principles from which they acted. Now in
this church Christ makes honourable mention, (1.) Of their
<i>charity,</i> either more general, a disposition to do good to
all men, or more special, to the household of faith: there is no
religion where there is no charity. (2.) Their <i>service,</i>
their ministration; this respects chiefly the officers of the
church, who had laboured in the word and doctrine. (3.) Their
<i>faith,</i> which was the grace that actuated all the rest, both
their charity and their service. (4.) Their <i>patience;</i> for
those that are most charitable to others, most diligent in their
places, and most faithful, must yet expect to meet with that which
will exercise their patience. (5.) Their growing fruitfulness:
their last works were better than the first. This is an excellent
character; when others had <i>left their first love,</i> and
<i>lost their first zeal,</i> these were growing wiser and better.
It should be the ambition and earnest desire of all Christians that
their last works may be their best works, that they may be better
and better every day, and best at last.</p>
<p class="indent" id="Rev.iii-p36">2. A faithful reproof for what was amiss.
This is not so directly charged upon the church itself as upon some
wicked seducers who were among them; the church's fault was that
she connived too much at them.</p>
<p class="indent" id="Rev.iii-p37">(1.) These wicked seducers were compared to
Jezebel, and called by her name. Jezebel was a persecutor of the
prophets of the Lord, and a great patroness of idolaters and false
prophets. The sin of these seducers was that they attempted to draw
the servants of God into fornication, and to offer sacrifices to
idols; they called themselves prophets, and so would claim a
superior authority and regard to the ministers of the church. Two
things aggravated the sin of these seducers, who, being one in
their spirit and design, are spoken of as one person:—[1.] They
made use of the name of God to oppose the truth of his doctrine and
worship; this very much aggravated their sin. [2.] They abused the
patience of God to harden themselves in their wickedness. God gave
them space for repentance, but they repented not. Observe,
<i>First,</i> Repentance is necessary to prevent a sinner's ruin.
<i>Secondly,</i> Repentance requires time, a course of time, and
time convenient; it is a great work, and a work of time.
<i>Thirdly,</i> Where God gives space for repentance, he expects
fruits meet for repentance. <i>Fourthly,</i> Where the space for
repentance is lost, the sinner perishes with a double
destruction.</p>
<p class="indent" id="Rev.iii-p38">(2.) Now why should the wickedness of this
Jezebel be charged upon the church of Thyatira? Because that church
suffered her to seduce the people of that city. But how could the
church help it? They had not, as a church, civil power to banish or
imprison her; but they had ministerial power to censure and to
excommunicate her: and it is probable that neglecting to use the
power they had made them sharers in her sin.</p>
<p class="indent" id="Rev.iii-p39">3. The punishment of this seducer, this
Jezebel, <scripRef id="Rev.iii-p39.1" osisRef="Bible:Rev.2.22-Rev.2.23" parsed="|Rev|2|22|2|23" passage="Re 2:22,23"><i>v.</i> 22,
23</scripRef>, in which is couched a prediction of the fall of
Babylon. (1.) <i>I will cast her into a bed,</i> into a bed of
pain, not of pleasure, into a bed of flames; and those who have
sinned with her shall suffer with her; but this may yet be
prevented by their repentance. (2.) <i>I will kill her children
with death;</i> that is, the second death, which does the work
effectually, and leaves no hope of future life, no resurrection for
those that are killed by the second death, but only to shame and
everlasting contempt.</p>
<p class="indent" id="Rev.iii-p40">4. The design of Christ in the destruction
of these wicked seducers, and this was the instruction of others,
especially of his churches: <i>All the churches shall know that I
am he that searcheth the reins and the hearts; and I will give to
every one of you according to your works.</i> God is known by
<i>the judgments that he executes;</i> and, by this revenge taken
upon seducers, he would make known, (1.) His infallible knowledge
of the hearts of men, of their principles, designs, frame, and
temper, their formality, their indifference, their secret
inclinations to symbolize with idolaters. (2.) His impartial
justice, in <i>giving every one according to his work,</i> that the
name of Christians should be no protection, their churches should
be no sanctuaries for sin and sinners.</p>
<p class="indent" id="Rev.iii-p41">5. The encouragement given to those who
keep themselves pure and undefiled: <i>But to you I say, and unto
the rest,</i> &amp;c., <scripRef id="Rev.iii-p41.1" osisRef="Bible:Rev.2.24" parsed="|Rev|2|24|0|0" passage="Re 2:24"><i>v.</i>
24</scripRef>. Observe, (1.) What these seducers called their
doctrines—<i>depths,</i> profound mysteries, amusing the people,
and endeavouring to persuade them that they had a deeper insight
into religion than their own ministers had attained to. (2.) What
Christ called them—<i>depths of Satan,</i> Satanical delusions and
devices, diabolical mysteries; for there is a <i>mystery of
iniquity,</i> as well and <i>the great mystery of godliness.</i> It
is a dangerous thing to despise the mystery of God, and it is as
dangerous to receive the mysteries of Satan. (3.) How tender Christ
is of his faithful servants: "<i>I will lay upon you no other
burden; but that which you have already hold fast till I come,</i>
<scripRef id="Rev.iii-p41.2" osisRef="Bible:Rev.2.24-Rev.2.25" parsed="|Rev|2|24|2|25" passage="Re 2:24,25"><i>v.</i> 24, 25</scripRef>. I will
not overburden your faith with any new mysteries, nor your
consciences with any new laws. I only require your attention to
what you have received. <i>Hold that fast till I come,</i> and I
desire no more." Christ is coming to put an end to all the
temptations of his people; and, if they hold fast faith and a good
conscience till he come, all the difficulty and danger will be
over.</p>
<p class="indent" id="Rev.iii-p42">III. We now come to the conclusion of this
message, <scripRef id="Rev.iii-p42.1" osisRef="Bible:Rev.2.26-Rev.2.29" parsed="|Rev|2|26|2|29" passage="Re 2:26-29"><i>v.</i> 26-29</scripRef>.
Here we have, 1. The promise of an ample reward to the persevering
victorious believer, in two parts:—(1.) Very great power and
dominion over the rest of the world: <i>Power over the nations,</i>
which may refer either to the time when the empire should turn
Christian, and the world be under the government of the Christian
emperor, as in Constantine's time; or to the other world, when
believers shall sit down with Christ on his throne of judgment, and
join with him in trying, and condemning, and consigning over to
punishment the enemies of Christ and the church. <i>The upright
shall have dominion in the morning.</i> (2.) Knowledge and wisdom,
suitable to such power and dominion: <i>I will give him the
morning-star.</i> Christ is the morning-star. He brings day with
him into the soul, the light of grace and of glory; and he will
give his people that perfection of light and wisdom which is
requisite to the state of dignity and dominion that they shall have
in the morning of the resurrection. 2. This epistle ends with the
usual demand of attention: <i>He that hath an ear let him hear what
the Spirit saith unto the churches.</i> In the foregoing epistles,
this demand of attention comes before the concluding promise; but
in this, and all that follow, it comes after, and tells us that we
should all attend to the promises as well as to the precepts that
Christ delivers to the churches.</p>
</div></div2>