R
E V E L A T I O N
CHAP. II.
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 (ch. i. 19), 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, ver. 1-7. II. To Smyrna, ver. 8-11. III. To Pergamos, ver. 12-17. IV.
To Thyatira, ver. 18, &c.
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The
Church in Ephesus.
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A. D. 95.
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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 somewhat 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.
We have here,
I. The inscription, where observe, 1. To whom the first of these epistles is
directed: To the church of Ephesus, a famous church planted by the
apostle Paul (Acts xix.), 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: He that holds the seven stars
in his right hand, and walks in the midst of the seven golden candlesticks,
ch. i. 13, 16. This title consists of two parts:-- (1.) He that
holds the stars in his right hand. 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, binds the sweet influences of
Pleiades and looses the bands of Orion; 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.) He walks in the midst of the golden candlesticks.
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.
II. The contents of the epistle, in which, as in most of those that follow, we
have,
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 know thy works, and thy
labour, v. 2. 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. For my name's sake thou hast laboured,
and hast not fainted, v. 3. Christ keeps an account of every day's
work, and every hour's work, his servants do for him, and their labour
shall not be in vain in the Lord. (2.) For their patience in suffering: Thy
labour and thy patience, v. 2. 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: Thou hast
borne, and hast patience, v. 3. 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: Thou canst not bear those that
are evil, v. 2. 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: Thou hast tried those that say they are apostles and are not, and hast
found them liars. 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.
2. The rebuke given to this church: Nevertheless, I have somewhat against
thee, v. 4. 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: Thou hast left thy first love;
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.
3. The advice and counsel given them from Christ: Remember therefore whence
thou hast fallen, and repent, &c. (1.) Those that have lost their
first love must remember whence they have fallen; 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.
4. This good advice is enforced and urged, (1.) By a severe threatening, if it
should be neglected: I will come unto thee quickly, and remove thy
candlestick out of its place. 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: This thou hast, that thou hatest the
deeds of the Nicolaitans, which I also hate, v. 6. "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 charity and meekness, but it is not
pleasing to Christ. Our Saviour subjoins this kind commendation to his severe
threatening, to make the advice more effectual.
III. We have the conclusion of this epistle, in which, as in those that
follow, we have,
1. A call to attention: He that hath an ear, let him hear what the Spirit
saith unto the churches. 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.
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 eat of the tree of life which is in the midst of the
paradise of God. 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, ch. xxii. 1, 2.
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Church in Smyrna.
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A. D. 95.
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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 know the blasphemy of them which say they are Jews, and
are not, but are the synagogue of Satan. 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 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.
We now proceed to the second epistle sent to another of the Asian churches,
where, as before, observe,
I. The preface or inscription in both parts. 1. The superscription, telling us
to whom it was more expressly and immediately directed: To the angel of the
church in Smyrna, 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, the first and the last,
he that was dead and is alive, taken out of ch. i. 17, 18. (1.)
Jesus Christ is the first and the last. 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, Jesus, the same yesterday,
to-day, and for ever. 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.) He was
dead and is alive. 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 if, when we were enemies, we
were reconciled by his death, much more, being reconciled, we shall be saved
by his life. His death we commemorate every sacrament day; his
resurrection and life every sabbath day.
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,
1. Of the improvement they had made in their spiritual state. This comes in in
a short parentheses; yet it is very emphatic: But thou art rich (v.
10), 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; the diligent hand makes rich. 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.
2. Of their sufferings: I know thy tribulation and thy poverty--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.
3. He knows the wickedness and the falsehood of their enemies: I know the
blasphemy of those that say they are Jews, but are not; 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 they are the synagogue of Satan. 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.
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: The
devil shall cast some of you into prison, and you shall have tribulation, v.
10. 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: Fear none of these things. 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. First, 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. Secondly, They were not to be perpetual, but for
a set time, and a short time: Ten days. It should not be everlasting
tribulation, the time should be shortened for the elect's sake. Thirdly,
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: Be
thou faithful to death, and I will give thee a crown of life. Observe, First,
The sureness of the reward: I will give thee. 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. Secondly, The
suitableness of it. 1. A crown, to reward their poverty, their
fidelity, and their conflict. 2. A crown of life, 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.
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: He that overcometh shall not be hurt
of the second death, v. 11. 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 eternal death, 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 partakers of the first resurrection: the first death
shall not hurt them, and the second death shall have no power over them.
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Church in Pergamos.
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A. D. 95.
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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, even where Satan's seat is:
and thou holdest fast my name, and hast not denied my faith, even in those
days wherein Antipas was 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 it.
Here also we are to consider,
I. The inscription of this message. 1. To whom it was sent: To the angel of
the church of Pergamos. Whether this was a city raised up out of the ruins
of old Troy, a Troy nouveau (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 hath the sharp sword with two edges (ch. i.
16), out of whose mouth went a sharp two-edged sword. 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 held the
stars in his hand, and walked in the midst of the golden candlesticks?
&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 hath the sharp sword with two edges. (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 sharp
sword. 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 sword with two edges; it turns and cuts every way. There
is the edge of the law against the transgressors of that dispensation,
and the edge 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.
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,
1. Christ takes notice of the trials and difficulties this church encountered
with: I know thy works, and where thou dwellest, &c., v. 13.
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 Satan's seat 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 circuit is throughout the world, his seat
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.
2. He commends their stedfastness: Thou holdest fast my name, and hast not
denied my faith. These two expressions are much the same in sense; the
former may, however, signify the effect and the latter the cause or means.
(1.) "Thou holdest fast my name; 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: thou
hast not denied 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 even in those days wherein Antipas his faithful martyr was
slain among them. 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.
3. He reproves them for their sinful failures (v. 14): But I have a
few things against thee, because thou hast there those that hold the doctrine
of Balaam, &c., and those that hold the doctrine of the Nicolaitans,
which thing I hate. 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 partakers of other men's sins. 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.
4. He calls them to repentance: Repent, or else I will come unto thee
quickly, &c., v. 16. 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.
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 eat of the hidden manna, and have the new name, and
the white stone, which no man knoweth, saving he that receiveth it, v.
17. 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--a stranger intermeddles
not with 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.
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The
Church in Thyatira.
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A. D. 95.
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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 are like fine brass; 19 I know thy
works, and charity, and service, and faith, and thy patience, and thy works;
and the last to be 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 already 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.
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.
I. The inscription, telling us, 1. To whom it is directed: To the angel of
the church of Thyatira, 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 Lydia, a seller of purple, who, being at Philippi in
Macedonia, probably about the business of her calling, heard Paul preach
there, and God opened her heart, that she attended to the things that
were spoken, and believed, and was baptized, 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 the Son of God, who is here described as having eyes like a
flame of fire, and feet like as fine brass. His general title is here, the
Son of God, 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 who searches the hearts and tries the reins of the
children of men (v. 23), 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.
II. The contents or subject-matter of this epistle, which, as the rest,
includes,
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 charity,
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 service, their ministration; this respects chiefly the officers
of the church, who had laboured in the word and doctrine. (3.) Their faith,
which was the grace that actuated all the rest, both their charity and their
service. (4.) Their patience; 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 left their first love, and lost
their first zeal, 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.
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.
(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, First, Repentance is necessary to prevent a sinner's ruin. Secondly,
Repentance requires time, a course of time, and time convenient; it is a great
work, and a work of time. Thirdly, Where God gives space for
repentance, he expects fruits meet for repentance. Fourthly, Where the
space for repentance is lost, the sinner perishes with a double destruction.
(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.
3. The punishment of this seducer, this Jezebel, v. 22, 23, in which is
couched a prediction of the fall of Babylon. (1.) I will cast her into a
bed, 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 will kill her children with death; 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.
4. The design of Christ in the destruction of these wicked seducers, and this
was the instruction of others, especially of his churches: 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. God is known by the
judgments that he executes; 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 giving every one according to his work, that the name of
Christians should be no protection, their churches should be no sanctuaries
for sin and sinners.
5. The encouragement given to those who keep themselves pure and undefiled: But
to you I say, and unto the rest, &c., v. 24. Observe, (1.) What
these seducers called their doctrines--depths, 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--depths of Satan, Satanical delusions and devices,
diabolical mysteries; for there is a mystery of iniquity, as well and the
great mystery of godliness. 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 will lay upon you no
other burden; but that which you have already hold fast till I come, v.
24, 25. 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. Hold that fast till I come, 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.
III. We now come to the conclusion of this message, v. 26-29. 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: Power over the nations, 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. The upright shall have dominion in the
morning. (2.) Knowledge and wisdom, suitable to such power and dominion: I
will give him the morning-star. 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: He that hath an
ear let him hear what the Spirit saith unto the churches. 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.
Contents
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Next
Section
