Chú giải Kinh Thánh

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 (Re 1:19), 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, Re 2:1-7. II. To Smyrna, Re 2:8-11. III. To Pergamos, Re 2:12-17. IV. To Thyatira, Re 2:18-29, etc.

This chapter Revelation 2 comprises four of the seven epistles addressed to the seven churches; those addressed to Ephesus, Smyrna, Pergamos, and Thyatira. A particular view of the contents of the epistles will be more appropriate as they come separately to be considered, than in this place. There are some general remarks in regard to their structure, however, which may be properly made here:

(1) They all begin with a reference to some of the attributes of the Saviour, in general some attribute that had been noted in the first chapter; and while they are all adapted to make a deep impression on the mind, perhaps each one was selected in such a way as to have a special propriety in reference to each particular church. Thus, in the address to the church at Ephesus Revelation 2:1, the allusion is to the fact that he who speaks to them "holds the seven stars in his right hand, and walks in the midst of the seven golden candlesticks"; in the epistle to the church at Smyrna Revelation 2:8, it is he who "is the first and the last, who was dead and is alive"; in the epistle to the church at Pergamos Revelation 2:12, it is he "which hath the sharp sword with the two edges"; in the epistle to the church at Thyatira Revelation 2:18, it is "the Son of God, who hath his eyes like unto a flame of fire, and his feet like fine brass"; in the epistle to the church at Sardis Revelation 3:1, it is he who "hath the seven Spirits of God, and the seven stars"; in the epistle to the church at Philadelphia Revelation 3:7, it is "he that is holy, he that is true, he that hath the key of David, he that openeth and no man shutteth, and shutteth and no man openeth"; in the epistle to the church at Laodicea Revelation 3:14, it is he who is the "Amen, the faithful and true witness, the beginning of the creation of God."

(2) these introductions are followed with the formula, "I know thy works." The special characteristics, then, of each church are referred to, with a sentiment of approbation or disapprobation expressed in regard to their conduct. Of two of the churches, that at Smyrna Revelation 2:9, and that at Philadelphia Revelation 3:10, he expresses his entire approbation; to the churches of Sardis Revelation 3:3, and Laodicea Revelation 3:15-18, he administers a decided rebuke; to the churches of Ephesus Revelation 2:3-6, Pergamos Revelation 2:13-16, and Thyatira Revelation 3:19-20, he intermingles praise and rebuke, for he saw much to commend, but, at the same time, not a little that was reprehensible. In all cases, however, the approbation precedes the blame; showing that he was more disposed to find what was good than what was evil.

(3) after the statement of their characteristics, there follows in each case counsel, advice, admonition, or promises, such as their circumstances demanded - encouragement in trial, and injunctions to put away their sins. The admonitions are addressed to the churches as if Christ were - at hand, and would ere long come and sit in judgment on them and their deeds.

(4) there is a solemn admonition to hear what the Spirit has to say to the churches. This is in each case expressed in the same manner, "He that hath an ear, let him hear what the Spirit saith unto the churches" Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:29; Revelation 3:6, Revelation 3:13, Revelation 3:22. These admonitions were designed to call the attention of the churches to these things, and, at the same time, they seemed designed to show that they were not intended for them alone. They are addressed to anyone who "has an ear," and therefore had some principles of general application to others, and to which all should attend who were disposed to learn the will of the Redeemer. What was addressed to one church, at any time, would be equally applicable to all churches in the same circumstances; what was adapted to rebuke, elevate, or comfort Christians in any one age or land, would be adapted to be useful to Christians of all ages and lands.

(5) there then is, either following or preceding that call on all the churches to hear, some promise or assurance designed to encourage the church, and urge it forward in the discharge of duty, or in enduring trial. This is found in each one of the epistles, though not always in the same relative position.

The epistle to the Church of Ephesus, commending their labor and patience, Revelation 2:1-3. And, reprehending their having left their first love, exhorting them to repent, with the promise of the tree of life, Revelation 2:4-7. The epistle to the Church of Smyrna, commending their piety, and promising them support in their tribulation, Revelation 2:8-11. The epistle to the Church of Pergamos, commending their steadfastness in the heavenly doctrine, Revelation 2:12, Revelation 2:13. And reprehending their laxity in ecclesiastical discipline, in tolerating heretical teachers in the Church, Revelation 2:14, Revelation 2:15. The apostle exhorts them to repent, with the promise of the white stone and a new name, Revelation 2:16, Revelation 2:17. The epistle to the Church of Thyatira, with a commendation of their charity, faith, and patience, Revelation 2:18, Revelation 2:19. Reprehending their toleration of Jezebel, the false prophetess, who is threatened with grievous punishment, Revelation 2:20-23. Particular exhortations and promises to this Church, Revelation 2:24-29.

I must here advertise my readers,

1. That I do not perceive any metaphorical or allegorical meaning in the epistles to these Churches.

2. I consider the Churches as real; and that their spiritual state is here really and literally pointed out; and that they have no reference to the state of the Church of Christ in all ages of the world, as has been imagined; and that the notion of what has been termed the Ephesian state, the Smyrnian state, the Pergamenian state, the Thyatirian state, etc., etc., is unfounded, absurd, and dangerous; and such expositions should not be entertained by any who wish to arrive at a sober and rational knowledge of the Holy Scriptures.

3. I consider the angel of the Church as signifying the messenger, the pastor, sent by Christ and his apostles to teach and edify that Church.

4. I consider what is spoken to this angel as spoken to the whole Church; and that it is not his particular state that is described, but the states of the people in general under his care.

The Epistle to the Church at Ephesus

INTRODUCTION TO Revelation 2

This chapter contains the epistles to the churches at Ephesus, Smyrna, Pergamos, and Thyatira. It begins with that to Ephesus, in which the sender of it describes himself by some of his characters mentioned in the preceding chapter; takes notice of some things commendable in this church, Revelation 2:1, reproves her for leaving her first love; gives some advice upon it; threatens her in case of non-repentance; yet notwithstanding commends her for her detestation of some bad practices; and concludes the epistle with a phrase exciting to attention to what is written, and with a promise to them that are constant and conquering, Revelation 2:4, next follows the epistle to the church at Smyrna, in which the sender assumes some of his former titles; takes notice of her works in general, and of her afflictions in particular, and of the blasphemy of others, Revelation 2:8, fortifies her against a great affliction to be endured, described by its author, kind, use, and duration; and exhorts to faithfulness and constancy, with a promise of a crown of life, Revelation 2:10, and closes the epistle in the same form as the preceding, promising security from the second death to the persevering and conquering Christian, Revelation 2:11, and next in order is the epistle to the church at Pergamos, in which the sender takes to him one of the above characters in the description of him; observes her works and place of abode, and commends her faithfulness to him in the worst of times and places, Revelation 2:12, yet exhibits a complaint against her for having, and conniving at persons of bad principles and practice, called Balaamites and Nicolaitans, Revelation 2:14, exhorts to repentance, and in failure of it threatens to come and fight against them; and closes the epistle in the same manner as the two former, with a promise of hidden manna, a white stone, and a new name to him that overcomes, Revelation 2:16, and the last epistle in this chapter is that to the church at Thyatira, in which the sender makes use of some other titles and characters of his before mentioned; takes notice of her good works, and yet signifies he had a controversy with her, for permitting a false prophetess to teach in her, who seduced men to fornication and idolatry, Revelation 2:18, whose impenitence is complained of, and which was aggravated by having space for repentance given her, Revelation 2:21, wherefore, in case of continuance in impenitence, he threatens both her and her followers with tribulation and death, whereby the omniscience and justice of Christ would be manifest to all the churches, Revelation 2:22, and then another and better sort of men in this church are addressed, who are described as not having imbibed the doctrine of the false prophetess, and as not approving the depths of Satan, or her doctrines of devils; and these are told that no other burden should be laid on them than was, and are exhorted to hold fast what they had, until the coming of Christ, Revelation 2:24, and for their encouragement to hold on to the end, many promises are made unto them respecting their power and rule over their enemies, and the happy days that they should enjoy, Revelation 2:26, and the epistle is concluded with the usual epiphonema, Revelation 2:29.

CHAPTER 2

Instead of the rec. Ἐφεσίνης, Revelation 2:1, Griesbach already, according to preponderating testimonies, has written ἐν Ἐφέσῳ. In this way, the designation of place is to be read in the superscriptions of all seven epistles: cf., Revelation 2:8, the variation ἐκκλ. Σμυρναίων; likewise Revelation 3:14. But it is doubtful whether, instead of τῆς (2, 3, 6, 7, al., Verss., Griesb., Tisch., etc.), Lach. has correctly written τῶ (cf. already Beng.). This τῷ, Lach. has, besides, in Revelation 2:1, where A, C, testify to it; also Revelation 2:8 (where, however, C has neither τῷ nor τῆς). Yet the authority of A, which C once contradicts, and with which, at least once, it does not agree, seems too weak to compel the removal of the scarcely unnecessary τῆς, which is certain also in most MSS. א has it throughout. Bengel’s opinion (Gnomon on Revelation 2:1) that the τῷ, (Revelation 2:1; Revelation 2:12; Revelation 2:18), or the τῆς, was chosen in accord with the contents of the epistle, is refuted by the testimonies which allow it to be read only in the way proposed by Lach.

Revelation 2:2. The σου after κόπον (rec.) is absent in A, C, Vulg., al., Lach., Tisch. [W. and H.], and is defended by B, א, not against exegetical considerations.

Instead of ἐπειράσω (Erasm., rec.) read ἐπείρασας, according to A, B, C, א, 2, 6, 7, al., with Griesb., Matth., Lach., Tisch. [W. and H.]. Instead of the rec. φάσκοντας εἷναι ἀποστόλους, read λέγοντας ἑαυτοὺς ἀποστόλους, according to A, B, א, 18, 25, al. (cf. Revelation 2:20), with Griesb., Lach. [W. and H.]; and that, too, without the addition of εἷναι (cf. Revelation 2:9), which Beng., Matth., Tisch., have according to 6, 7, 8, 9, al., Verss., Primas, Andr.

Revelation 2:3. The rec., with its two pairs of members, καὶ ἐβαστ. κ. ὑπομον. ἔχεις and καὶ διὰ τ. ὄνομ. μ. κεκοπίακας καὶ οὐ κέκμηκας, originates from an interpreter. According to a more correct reading, the parallelism of members falls away, as it should be καὶ ὑπομονὴν ἔχεις, καὶ ἐβάστασας διὰ τὸ ὀνομά μον (A, B, C, 2, 3, 4, al., Verss., Beng., Griesb., Matth., Lach., Tisch. [W. and H.]), καὶ οὐ κεκοπίακες (A, C, Lach., Tisch. [W. and H.]), for which latter form (cf. Revelation 2:4, ἀφῆκες in C), Beng. has written κεκοπίακας, Mill (Prol., 1109) and Griesb. have preferred ἐκοπίασας (2, 3, 4, א, al., Andr., Areth.), which, however, is introduced because of the aor. ἐβαστ.

Revelation 2:5. Rec., ἐκπέπτωκας (Andr.), against A, C, 2, 4, al., Verss., Areth., which have πέπτωκας (Griesb., Matth., Lach., Tisch.) [πέπτωκες, W. and H.].

The ταχύ (Var., τάχει, Erasm., Steph., 1, 3, Beng.) in Complut., Steph., 2, against A, C, א, Vulg., al., Lach., Tisch., originates from a comparison with Revelation 2:16; Revelation 3:11, etc.

Revelation 2:7. The false form νικοῦντι is received by Lach. It is, of course, noteworthy that this is found also at Revelation 2:17 in A; nay, even there, according to Lach., also in C; so that it can scarcely be a slip of the pen.

Instead of ἐν μέσῳ τοῦ παραδείσου (rec.), read ἐν τῳ παραδ., according to all important witnesses (Beng., Griesb., Matth., Lach., Tisch. [W. and H.]).

The omission of the μου after θεοῦ (rec., Lach., Tisch., IX. [W. and H.]) is favored by A, C, א; on the other hand (Beng., Griesb., Matth., Tisch.), 2, 4, 6, 7, al., Vulg., Syr., Aeth., Orig., Cypr., al., are for its reception, as well as what is decisive, viz., the circumstance that the theological interests would be easily opposed to the μου; as, e.g., Arethas expressly remarks, with a reference to John 20:17, that the expression τ. θεοῦ μου contains nothing offensive. Cod. 26 (Wetst.) has changed the not-favored μου into σου.

Revelation 2:9. τὰ ἔργα καὶ. Rec. (א) against A, C, 19, Vulg., Copt, Aeth. (Beng., Lach., Tisch. [W. and H.]). Also, in Revelation 2:13, the addition has entered from Revelation 2:2; Revelation 2:19; Revelation 3:1; Revelation 3:8; Revelation 3:15.

Before the τῶν λεγ., an ἐκ is to be supplied in the rec. (A, B, C, א, 2, 6, 7, al., Verss., Beng., etc.).

Revelation 2:10. Instead of μηδὲν (Vulg., rec., א, Beng., Tisch.), read μή, (A, B, C, 8, Andr., Lach. [W. and H.].

The particle δή, after ἰδού (2, 4, 6, 8, al., Areth., Compl., Matth., Tisch.), may be regarded as a stylistic addition which does not correspond to the literary character of the Apoc. Lach. agrees with the rec. (א, Tisch. IX. [W. and H.]), which does not have the δή.

The rec. ἕξετε (Vulg., א: ἕξεται; Beng., Griesb., Matth., Tisch.) can stand against the reading ἔχητε (A, Lach. [W. and H.]) the less, as C also, by its ἔχεται (according to Wetst.: ἔχετε), testifies to this.

Revelation 2:13. The omission of the καὶ before ἐν τ. ἡμ. (2, 4, 6, 7, al., in Wetst., five codd., b. Matth., א, Syr., Aeth., Ar., Compl., Beng., Matth., Tisch., against A, C, Vulg., rec., Lach.), and, afterwards, the omission of the ὅς in some few codd. in Wetst. and Beng. (so Luth.; cf., also, Ewald), should serve for a relief of the construction which essentially depends thereon, whether after the ἡμέραις, ἐν αἰς (Andr., rec., Beng., Griesb.), or αίς (2, 4, 6, 9, al., in Wetst., four codd. in Matth.; so Matth., Tisch.), or ἐμαῖς (Erasm., Luth.), or, finally, all this fall away (A, C, Vulg., Copt., Treg., Lach., Tisch. IX. [W. and H.]). It is possible for the αίς to fall away because of the preceding ἡμέραις, but the addition is more probably meant to aid the construction.

Revelation 2:14. The ὅτι (A, א, rec., Tisch., IX.) comes from Revelation 2:4; Revelation 2:20.

τῷΒαλ. So Beng., Lach., Tisch. [W. and H.], according to A, C. A correction is τὸν, B (rec.); through reiteration from ἐδίδασκεν, arise the var. ἐν τῷ, B (Luther), “through Balak.” Cf., also, Winer, p. 213.

Revelation 2:15. The art. before Νικολ. (rec., א, Tisch. IX.) is to be deleted (A, C, 6, 11, al., Lach., Tisch. [W. and H.]).

Instead of ὃ μισῶ (rec, Beng.), read ὁμοίως, C, A, א, many minusc., Vulg., Syr., Andr., Areth., al., Beng. in Gnom., Griesb., Matth., Lach., Tisch. [W. and H.]. The compounds, ὁμοίως ὁ μισ. and ὁμ. ἣν μισ. (cf. Wetst., Beng.), are also found.

Revelation 2:16. After (μεταν., the οὗν (A, C, minusc., Griesb., Matth., Lach., Tisch. [W. and H.]) is absent in the rec., but also in א, Tisch. IX.

Revelation 2:17. The gloss φαγεῖν ἀπὸ, before τοῦ μαν. (rec. against the prevailing testimonies), is in no way supported by Arethas (cf. Matth.).

For ἔγνω (rec.), read οἱδεν (A, B, C, א, 2, al., Beng., etc.).

Revelation 2:18. The αὐτου, after ὀφθαλμ. (cf. Revelation 1:14), is to be erased (A, C, Lach.). Likewise, Revelation 2:19, the καἱ before τὰ εσχ.

Revelation 2:20. From Revelation 2:14, ὀλίγα is introduced (rec, א: πολύ); against A, C, many minusc., Verss., Beng., Griesb., etc. Instead of the explanatory ἐᾷς (rec.), read ἀφεῖς (A, C, א, minusc., Beng., Griesb., Lach., Tisch. [W. and H.]), whence, also, the emendations, ἀφίης, ἀφῆκας, are derived.

The rec.: γυν. Ἰεσαβ. (Beng., Treg. [W. and H.]) is sufficiently supported by C, א, Vulg., and, in an exegetical respect, to be decidedly preferred to the reading σου Ἰεσ. (many minusc, in Wetst., and Matth., Griesb., Tisch.).

The rec.: τὴν λέγουσ. is, like the variation ἣ λέγει (in Wetst.), an interpretation of the correct ἡ λέγουσα (A, C, א, Beng., Griesb., etc.).

ἡ-g0- λέγουσα-g0-. So, according to A, C, א, many minusc, Syr., Copt., Compl., already Beng., Griesb. The rec: διδάσκειν καὶ πλανᾶσθαι (Vulg.: docere et seducere) is an alteration which Areth. more correctly attains by his διδ. κ. πλανᾶν.

Revelation 2:21. Instead of καὶ οὐ θέλει (οὐκ ἠθέλησεν, A), μετανοῆσαι ἐκ τῆς πορν. αυτ. (A, C, minusc, Verss., Beng., Griesb., Matth., Lach., Tisch. [W. and H.]), the rec. has the ἐκ τ. πορν. αὐτ. before καὶ οὐ, and then only μετανόησεν. The shortest, and perhaps original, reading is that of א1: ἵνα μεταν. ἐκ τ. πορν. ταύτης.

Revelation 2:22. The ἐγώ before βάλλω (rec.) is incorrect (A, C, 2, 4, al., Beng., Griesb., etc.). The καλῶ in the א is a clerical error.

For κλίνην, A has the poor gloss φυλακὴν.

The modification ἑργ. αὐτῶν (rec.) is found already in A, against B, א, 2, 3, etc.; αὐτῆς is rejected already by Beng. and Griesb.

Revelation 2:24. Instead of καὶ λοιπ. (rec), read τοῖς λοιπ. (A, C, al., Beng., Griesb., etc.; cf. the variations καὶ τοῖς λοιπ.). The καὶ before οἵτινες is incorrect (A, C, א, Vulg., al., Beng., Griesb., Lach., Tisch. [W. and H.]).

The fut. βαλῶ (rec., א; cf. Vulg., Primas) is an explanation of the correct reading βάλλω (A, C, al., Matth., Lach., Tisch. [W. and H.]).

Revelation 2:27. συντρίβεται. So, correctly, (A, C, א), the recensions and later editions. The var. συντριβήσεται (2, 3, 4, 6, al., Vulg., Syr., Compl.) is an inept explanation (cf. Luth., Soll er sie zerschmeissen), which Areth. wishes to justify exegetically by making the ὡς not comparative but final.

All seven epistles (chs. 2 and 3)[892] not only like one another in their dependence upon the same fundamental thought,[893] viz., the advent of the Lord, since they explain and apply it, as often as presented,[894] in a manifold way; but they are also skilfully planned and forcibly elaborated according to a scheme.[895] The epistles naturally fall into three chief divisions,—title, body of the epistle, and conclusion. Since what are properly the superscriptions proceed from the command of the Lord, in whose name John is to write, the titles contain after the uniform introductory formula Τάδε λέγει, expressed after the manner of the ancient prophets,[896] such a self-designation of Christ speaking to the churches as agrees with the visionary revelation,[897] or with the designation of the Lord placed at the head of the book,[898] and by its consolations, warnings, and threats, is significant with respect to the contents themselves of the epistles.[899] What is properly the epistle is always opened with a prominent presentation of the fact that the Lord knows all the relations of his churches (οἱδα, κ.τ.λ.); then, connected with this are praise and reproof, the statement of present and future perils and troubles, and an admonition to repentance, encouragement, consolation, warning, threats, in accordance with the circumstances presented.[900] The conclusion is always divided into two parts, and has a decidedly very general significance, so that each individual epistle calls to mind the more general meaning[901] found in the whole seven. The two members of the conclusion contain exhortations directed to every one who has ears to hear the address of the Spirit to the churches, and a promise to victors, pointing to the final completion of Christ’s kingdom; so that thus, even in these closing verses, there is an intimation of the goal before all Apoc. prophecy,—the coming of the Lord. It is, besides, to be remarked concerning both these members,[902] that in the first three epistles the exhortation precedes and the promise follows,[903] while in the last four epistles the order is reversed;[904] so that the number seven seems intentionally resolved into three and four, as also elsewhere, although no consequence dare be inferred therefrom concerning the relation of the churches to each other.[905]

[892] Cf. Heinrichs, ii. p. 195 sqq. Excurs. I., De Sept. illis Epp. Apocalypt.

[893] Cf. Revelation 1:7.

[894] Revelation 2:5; Revelation 2:16, Revelation 3:3; Revelation 3:11; Revelation 3:20.

[895] Cf. also Beng., Ew., De Wette, Hengstenb., Ebrard.

[896] Amos 1:3; Amos 1:6; Amos 1:9-10; Amos 1:13; Amos 2:1; Amos 2:4; Amos 2:6. Cf. Ewald.

[897] Revelation 1:12 sqq.

[898] Revelation 1:5.

[899] Cf. Revelation 2:1; Revelation 2:5; Revelation 2:8; Revelation 2:10; Revelation 2:12; Revelation 2:16; Revelation 2:18; Revelation 2:23; Revelation 2:27.

[900] Revelation 2:2-6; Revelation 2:9-10; Revelation 2:13-16; Revelation 2:19-25, Revelation 3:1-4; Revelation 3:8-11; Revelation 3:15-20[901] Cf. on Revelation 1:20.

[902] Cf. Beng., Ew., De “Wette, etc.

[903] Revelation 2:7; Revelation 2:11; Revelation 2:17.

[904] Revelation 2:26-29, Revelation 3:5-6; Revelation 3:12-13; Revelation 3:21-22.

[905] Hengstenb.

Re 2:1-29.

EPISTLES TO EPHESUS, SMYRNA, PERGAMOS, THYATIRA.

Each of the seven epistles in this and the third chapter, commences with, "I know thy works." Each contains a promise from Christ, "To him that overcometh." Each ends with, "He that hath an ear, let him hear what the Spirit saith unto the churches." The title of our Lord in each case accords with the nature of the address, and is mainly taken from the imagery of the vision,

Re 1:12-16.

Each address has a threat or a promise, and most of the addresses have both. Their order seems to be ecclesiastical, civil, and geographical: Ephesus first, as being the Asiatic metropolis (termed "the light of Asia," and "first city of Asia"), the nearest to Patmos, where John received the epistle to the seven churches, and also as being that Church with which John was especially connected; then the churches on the west coast of Asia; then those in the interior. Smyrna and Philadelphia alone receive unmixed praise. Sardis and Laodicea receive almost solely censure. In Ephesus, Pergamos, and Thyatira, there are some things to praise, others to condemn, the latter element preponderating in one case (Ephesus), the former in the two others (Pergamos and Thyatira). Thus the main characteristics of the different states of different churches, in all times and places, are portrayed, and they are suitably encouraged or warned.

1. Ephesus--famed for the temple of Diana, one of the seven wonders of the world. For three years Paul labored there. He subsequently ordained Timothy superintending overseer or bishop there: probably his charge was but of a temporary nature. John, towards the close of his life, took it as the center from which he superintended the province.

holdeth--Greek, "holdeth fast," as in

Re 2:25; Re 3:11;

compare

Joh 10:28, 29.

The title of Christ here as "holding fast the seven stars (from

Re 1:16:

only that, for having is substituted holding fast in His grasp), and walking in the midst of the seven candlesticks," accords with the beginning of His address to the seven churches representing the universal Church. Walking expresses His unwearied activity in the Church, guarding her from internal and external evils, as the high priest moved to and fro in the sanctuary.

The Epistle to the Church at Ephesus

The contents of the epistle to the church at Ephesus - the first addressed - are these:

(1) The attribute of the Saviour referred to is, that he "holds the stars in his right hand, and walks in the midst of the golden candlesticks," Revelation 2:1.

(2) he commends them for their patience, and for their opposition to those who are evil, and for their zeal and fidelity in carefully examining into the character of some who claimed to be apostles, but who were, in fact, impostors; for their perseverance in bearing up under trial, and not fainting in his cause, and for their opposition to the Nicolaitanes, whom, he says, he hates, Revelation 2:2-3, Revelation 2:6.

(3) he reproves them for having left their first love to him, Revelation 2:4.

(4) he admonishes them to remember whence they had fallen, to repent, and to do their first works Revelation 2:5.

(5) he threatens them that, if they do not repent, he will come and remove the candlestick out of its place, Revelation 2:5; and,

(6) he assures them, and all others, that whosoever overcomes he will "give him to eat of the tree of life, which is in the midst of the paradise of God," Revelation 2:7.

Unto the angel - The minister; the presiding presbyter; the bishop - in the primitive sense of the word "bishop" - denoting one who had the spiritual charge of a congregation. See the notes on Revelation 1:20.

Of the church - Not of the churches of Ephesus, but of the one church of that city. There is no evidence that the word is used in a collective sense to denote a group of churches, like a diocese; nor is there any evidence that there was such a group of churches in Ephesus, or that there was more than one church in that city. It is probable that all who were Christians there were regarded as members of one church - though for convenience they may have met for worship in different places. Thus, there was one church in 1 Corinthians 1 1 Corinthians 1:1; one church in Thessalonica 1 Thessalonians 1:1, etc.

Of Ephesus - On the situation of Ephesus, see the notes on Acts 18:19, and the introduction to the notes on the Epistle to the Ephesians, section 1, and the engraving there. It was the capital of Ionia; was one of the twelve Ionian cities of Asia Minor in the Mythic times, and was said to have been founded by the Amazons. It was situated on the river Cayster, not far from the Icarian Sea, between Smyrna and Miletus. It was one of the most considerable cities of Asia Minor, and while, about the epoch when Christianity was introduced, other cities declined, Ephesus rose more and more. It owed its prosperity, in part, to the favor of its governors; for Lysimachus named the city Arsinoe, in honor of his second wife, and Attalus Philadelphus furnished it with splendid wharves and docks. Under the Romans it was the capital not only of Ionia, but of the entire province of Asia, and bore the honorable title of the first and greatest metropolis of Asia. John is supposed to have resided in this city, and to have preached the gospel there for many years; and on this account, perhaps, it was, as well as on account of the relative importance of the city, that the first epistle of the seven was addressed to that church. On the present condition of the ruins of Ephesus, see the notes on Revelation 2:5. We have no means whatever of ascertaining the size of the church when John wrote the Book of Revelation. From the fact, however, that Paul, as is supposed (see the introduction to the Epistle to the Ephesians, section 2), labored there for about three years; that there was a body of "elders" who presided over the church there Acts 20:17; and that the apostle John seems to have spent a considerable part of his life there in preaching the gospel, it may be presumed that there was a large and flourishing church in that city. The epistle before us shows also that it was characterized by distinguished piety.

These things saith he that holdeth the seven stars in his right hand - See the notes on Revelation 1:16. The object here seems to be to turn the attention of the church in Ephesus to some attribute of the Saviour which deserved their special regard, or which constituted a special reason for attending to what he said. To do this, the attention is directed, in this case, to the fact that he held the seven stars - emblematic of the ministers of the churches - in his hand, and that he walked in the midst of the lampbearers - representing the churches themselves; intimating that they were dependent on him, that he had power to continue or remove the ministry, and that it was by his presence only that those lamp-bearers would continue to give light. The absolute control over the ministry, and the fact that he walked amidst the churches, and that his presence was necessary to their perpetuity and their welfare, seem to be the principal ideas implied in this representation. These truths he would impress on their minds, in order that they might feel how easy it would be for him to punish any disobedience, and in order that they might do what was necessary to secure his continual presence among them. These views seem to be sanctioned by the character of the punishment threatened Revelation 2:5, "that he would remove the candlestick representing their church out of its place." See the notes on Revelation 2:5.

Who walketh in the midst, ... - In Revelation 1:13 he is represented simply as being seen amidst the golden candlesticks. See the notes on that place. Here there is the additional idea of his "walking" in the midst of them, implying perhaps constant and vigilant supervision. He went from one to another, as one who inspects and surveys what is under his care; perhaps also with the idea that he went among them as a friend to bless them.