The Book of Revelation-step by step

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19-20: "Write, therefore, the things which you have seen, and the things that are, and the things which will happen afterwards.

The mystery of the seven stars you saw in my right hand, and of the seven gold lampstands: the seven stars are the Angels of the seven Churches, and the seven lampstands are the seven Churches."

The things which you have seen, and the things that are, and the things which will happen afterwards: the three parts of the Book of Revelation, the vision (Rev 1:10-20), the situation in the seven churches (Rev 2-3), and the events of Revelation chapters 6-22.

The mystery: i.e. The secret (meaning).

Angels: Angels were thought to be in charge of the physical world (cf Rev 7:1, 14:18; 16:5) and of nations (Daniel 10:13, 12:1), communities (in this case the seven Churches), and individuals (Matthew 18:10, Acts 12:15). Some have seen in the “Angel” of each of the seven churches the Bishop, the head of a particular Church.

Commentary by Apringius of Beja:

The stars placed in the right hand of God are the souls of the saints, or, what is the same thing, the entire congregation of the blessed who have been and who will be until the consummation of the world. In a similar way, we have said that the seven lampstands are the one true Church that has been established during the seven-day period of the world, which is founded by faith in the Trinity and which is made strong by the sacrament of the Heavenly mystery.

Commentary by St. Nicholas of Lyra:

“The mystery of the seven stars,” that is, the mystery signified through them, which is explained when it is said: “The seven stars are the Angels of the seven churches”, that is, their Bishops, as the Angel who was sent interprets. This is the name of the Episcopal office, just as it says in Malachi, “For the lips of the priests shall guard knowledge, and the law they shall seek from his mouth. For the angel of the Lord Almighty, he is (Mal. 2:7).” The bishop is the principal priest in a diocese, whence the highest priest is called the supreme instructor among the ministers of God.

“And the seven candlesticks.” Just as candlesticks uphold candles, so the doctors of the Church who are the candles of the Church should be upheld by the good deeds of the Church. They are called golden because this rule ought to be accomplished by charity, which is signified by gold. Just as gold excels all other metals, so charity exceeds all other gfts of God, “For the greatest of these is charity (1Cor. 13)."

Commentary by St. Bede:

“The seven stars are the Angels of the seven Churches,” that is, the rulers of the Church. For the priest, as Malachi says, is “*the angel of the Lord of hosts *[Mal. 2:7].”

 

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Chapter 2, 1-3: To the Angel of the church in Ephesus write:

“These things says He who holds the seven stars in His right hand, who is walking in the midst of the seven lampstands–the golden:
‘I know your works, your labor, and your endurance, and that you cannot tolerate wicked men; and you have put to the test those who call themselves Apostles but are not, and discovered that they are false, and you have endurance and have suffered for my name, and have not grown weary.’”

He who holds the seven stars…who is walking in the midst of the seven lampstands–the golden: cf. Rev. 1:12, 16.

Ephesus: A city of ancient Anatolia (most of present-day Turkey). During the period known as Classical Greece it was located in Ionia, where the Cayster River (Küçük Menderes) flows into the Aegean Sea. It belonged to the Ionian League (a confederation of twelve cities in the region of Ionia formed at the end of the Meliac War in the mid-7th century BC). The city was famed for the Temple of Artemis (completed around 550 BC), which was destroyed by the Goths along with it in 263.

During the 1st and 2nd century, Ephesus was at its peak, growing into a metropolis and a major center of commerce. It was second in importance and size only to Rome. In 100 AD there is an estimate of 400,000 to 500,000 inhabitants residing in it; making it the largest city in Roman Asia and of the day.

Paul used it as a base and spent there more than two years on his third missionary journey (Acts 19:8, 19:10, 20:31). He wrote between 53 and 57 the 1st Epistle to the Corinthians from Ephesus (possibly from the “Paul tower” close to the harbour, where he was imprisoned for a short time). Later Paul wrote to the Christian community at Ephesus, according to tradition, while he was in prison in Rome (around 62 A.D.)

The Apostle John lived in Asia Minor (Anatolia) in the last decades of the first century and from Ephesus had guided the Churches of that province. There was also a tradition that Mary the Mother of Jesus went and lived with John in the city.


An aerial view of Ephesus as it is today.

Angel of the church of Ephesus: This was interpreted by the Fathers as either referring to the actual guardian Angel of the church of Ephesus, to the Bishop of the locale, or a symbolic reference to the church itself, as we will see in some of the commentaries below:

Commentary by Origen (Homilies on Luke 23:7):

In many places, and especially in the Psalms, you will find speech addressed to the angels. Power has been given to man-at least to him who has the Holy Spirit- to speak even to angels, as found here in the Apocalypse. Clearly it is a man who writes to angels and enjoins something.

Commentary by Oecumenius of Trikka:

(verse 1) By “the angel of the church of Ephesus” he means metaphorically the church in Ephesus. For the divine angel was present and listening to what was being said. So then in the same way you are to understand that, wherever you find write these things to the angel of this church, he is referring not to the angel but to the church.

“He, who holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks:” this is the same as saying, “These are the words of him who treats with care and holds fast and embraces both the holy angels in heaven”—for these are the seven stars- and human beings on earth.
For these are the seven candlesticks, as was said earlier. He walks in the midst of those who worship him, and says through the prophet, “*I shall dwell among them and I shall walk about among them *(Lev. 26:12).”

(verse 2) The Ephesians were fulfilling the divine command: “*Do not believe every spirit, but test the spirits, to see whether they are of God *(1John 4:1).” Therefore they used to test those among them who were proclaiming the gospel, and after testing them they found some false apostle who were imparting spurious belief. He is referring to the followers of Cerinthus, who were contemporaries of John and were preachers of profane doctrines.

(verse 3) This was very fitting, for it is said, “Bear another’s burdens and so fulfill the law of God (Gal. 6:2).”

Commentary by St. Nicholas of Lyra:

“Unto the angel of the church of Ephesus.” The preface ended, the treatise begins, and it is divided into two parts: first, the seven churches are instructed specifically; second, the whole Church is instructed generally. The first divided into seven parts with respect to seven churches, which will become clear. In the first part the church of Ephesus is instructed, whose commendation is given in advance, so that the subsequent correction would be received better.

“Unto the angel of the church of Ephesus,” that is, its bishop, just as it was said and may be understood in what is to follow. By instructing the bishop who is the head of that church he also instructs the people who are under it, as will appear in the following. Moreover, the expositors commonly say it was Timothy, the disciple of Paul, who established the see of Ephesus, just as it was said before concerning 1Tim. 1. Nevertheless, St. Timothy was the apostle over all the bishops of Asia whose churches he founded and ruled, it is held in On the Lives of Illustrious Men; nevertheless, he generally remained in Ephesus.

“These things saith he, who holdeth the seven stars.” It is explained as above.

“I know thy works,” That is, I approve.

“And thy labour,” that is, the tribulation from the adversaries of the faith.

“And thy patience,” in the tribulation raised up for you.

“And how thou canst not bear them that are evil.” By communing with them, but you reject them from the fellowship of the faithful lest they too be corrupted by their evil.

“And thou hast tried them,” by considering their results from their life and teaching.

“Who say they are apostles,” that is, sent by Christ to teach the people.

“And are not.” They are not truly sent by Christ but are subverters of the faithful like Ebion, Cerinthis, and the rest of the heretics who surfaced in Asia and, similarly, the false apostles who said that they were sent by the apostles, Peter and James, who remained in Jerusalem. Under this pretext, they taught falsely that the observervance of the law together with the Gospel was necessary for salvation, as is clear above in the epistles of Paul in many places.

“And hast found them liars,” not only in doctrine, but in life, because they simulate an exterior sanctity better to deceive the simple.

“And thou hast patience in the tribulations,” which they have incited against you.

“And hast endured for my name,” not for vain glory.

Commentary by St. Bede:

“To the Angel of the church in Ephesus write.” Part of this Church he blames, and part he praises, according to the character of the name. For Ephesus is said to be interpreted, “a great fall,” as well as “my will in it.”

“These things says He who holds the seven stars in His right hand.” That is, Who has you in His right hand, and seeks you by His power.

“Who walketh in the midst of the seven gold lampstands.” Who goes about in the midst of you, and searches the hearts and the reins of all.

“I know thy works, and thy labour, etc.” I see, that is, that thou art diligent in the practice of good works, and bearest calmly the insufferable injuries of the wicked, for thou hast diligently examined the words and works of the false Apostles, and hast not been willing to give way to them in anything.

Commentary by St. Victorinus:

I know your works, and your labour, and your patience. In the first epistle He speaks thus: I know that you suffer and workest, I see that you are patient; think not that I am staying long from you.

And that you can not bear them that are evil, and who say that they are Jews and are not, and you have found them liars, and you have patience for My name’s sake. All these things tend to praise, and that no small praise; and it behoves such men, and such a class, and such elected persons, by all means to be admonished, that they may not be defrauded of such privileges granted to them of God. These few things He said that He had against them.

 

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4-7: "But I hold this against you, that you left your first love.
Remember, therefore, from where you have fallen, and repent, and do the first works; and if not, I will come to you and remove your lampstand from its place, unless you repent.
But this you have: that you hate the works of the Nicolaitans, which I also hate.

He that has an ear, let him hear what the Spirit says to the churches! To him who overcomes I will give to eat from the Tree of Life, which is in the paradise of God."

Nicolaitans: A Christian heresy whose adherents are also called Nicolaitanes or Nicolaites. They are first mentioned (twice) in the Book of Revelation in the New Testament. According to Revelation 2: 6 and 15, they were known in the cities of Ephesus and Pergamos around AD 99. The church at Ephesus is commended for “hating the deeds of the Nicolaitans, which I also hate” and the church in Pergamos is blamed for “having them who hold their [the Nicolaitans’] doctrines”. There is no other first-hand evidence to give us certainty about the nature of this sect.

Some of the Early Church fathers believe that Nicholas, one of the seven Deacons in Acts (6:1-6), started this heresy, saying he inspired the sect through his indifference to life and the pleasures of the flesh; his followers took this as a licence to give in to lust; other Fathers take the opinion that Nicholas did not start Nicolaism, but that the foundation of the sect was merely attributed him by its members (with the Nicolaitans corrupting Nicholas’ words to support their lifestyle).

Tree of Life: The original Greek phrase used in the Book of Revelation is ‘Xylon Zōēs’, which could also be translated as the ‘Wood of Life’.

The Tree of Life, which is in the paradise of God: this is a reference to the Tree of life (Etz ha-Khayim), one of the two trees God is said to have planted (the other is the Tree of Knowledge of Good and Evil, Etz ha-Daat tov V’ra in Hebrew) in the midst of the Garden of Eden (Genesis 2:9); cf Rev 22:2, 14, 19. The decree excluding humanity from the Tree of Life has been revoked by Christ.

Commentary by St. Nicholas of Lyra:

“But I have somewhat against thee.” Here the correction is added, and so that the commendation is carried better, it is added at this place: “But I have somewhat” Concerning the first it is said: “But I have somewhat against thee.”

The defect must be corrected which is added when it is said: “left thy first charity,” that is, the works of charity which you had at the beginning of your conversion.

“Thou hast left.” What was said above appears here, namely, that the word of God is directed to the bishop not only himself but also for the people under him. Since Timothy was Paul’s special and favored disciple, it is likely not that be became deficient in spiritualities but, rather, that he became more proficient. Therefore, this concerns the people under him. They were accustomed to sustain the poor Chrisitans fervently and devotedly; they sent alms to the faithful living in Jerusalem and had sold their possessions to support those believeing in Christ, as is clear in Acts 4, and this fervor had grown cold. Therefore, it does not say that the Church had simply abandoned charity, but, the first, that is, the level of fervor held earlier.

“But this thou hast.” Here the commendation is added as in the custom of the good Samaritan, who poured the gentile oil after the biting wine, when it is said, But this thou hast, Namely, is good and worthy of commendation. that thou hatest the deeds of the Nicolaites He does not say the Nicolaitans but, rather their deeds, because persons are esteemed because of love but their faults are hated. This Nicolas was in the primitive Church and had an especially beautiful wife, and it was said of him that he has zealous for her. To show the contrary he fell into a worse sin, according to the poet “He fell into Scylla wishing to avoid Charybdis.” He introduced his wife to other Christians saying erroneously that spouses should be shared as other things. It is said in The Historia Scholastica, Bk. 3, Chapter 19, and Clement of Alexandria teaches the same in Bk. 3 of The Stromateis that Nicolas himself lived a holy and chaste life, but others who were incontinent said this.

Commentary by St. Victorinus:

“And you have left your first love: remember whence you have fallen.” He who falls, falls from a height: therefore He said whence: because, even to the very last, works of love must be practised; and this is the principal commandment. Finally, unless this is done, He threatened to remove their candlestick out of its place, that is, to disperse the congregation.

“This you have also, that you hate the deeds of the Nicolaitanes.” But because you yourself hatest those who hold the doctrines of the Nicolaitanes, you expect praise. Moreover, to hate the works of the Nicolaitanes, which He Himself also hated, this tends to praise. But the works of the Nicolaitanes were in that time false and troublesome men, who, as ministers under the name of Nicolaus, had made for themselves a heresy, to the effect that what had been offered to idols might be exorcised and eaten, and that whoever should have committed fornication might receive peace on the eighth day. Therefore He extols those to whom He is writing; and to these men, being such and so great, He promised the tree of life, which is in the paradise of His God.

Commentary by St. Caesarius of Arles:

Note that He did not say He ‘takes away’ the lampstand but that He ‘moves’. For the lampstand signifies the one Christian people. Therefore, He says that this lampstand is to be moved, not taken away, so that we might understand that in the very same Church the evil are moved and the good confirmed. Moreover, He means that by the hidden but nonetheless just judgment of God, that which is taken from the evil is given as increase to the good. This fulfills that which is written, “He who has, it will be added to him, but to him who has not, even that which he has shall be taken from him (Mt. 25:29).”

Commentary by St. Bede:

“But I have somewhat against thee, because thou hast left thy first charity.” In the person of some, thou hast forsaken the love which began at first, and if they do not regain it, I will deprive them of the promised reward of light. But in others, thou hatest the examples of evil men, idolatry,that is, and fornication, for these are the deeds of the Nicolaitans, as is shewn in what follows.

“He, that hath an ear, let him hear what the Spirit saith to the churches.” He indicates that he writes for all the churches the things which he addresses to them individually; for it was not the Church of the Ephesians alone, which, if it did not repent, was to be removed from its place;nor was Satan’s seat at Pergamos alone, and not rather in every place. In like manner also, the other things of the several churches are common to every church.

“To him, that overcometh, I will give to eat of the tree of life, which is in Paradise.” The “tree of life” is Christ, by the vision of Whom in the celestial paradise, and in the present body of the Church, holy souls are refreshed.

 

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St. Irenaeus on the Nicolaitans:

The Nicolaitanes are the followers of that Nicolas who was one of the seven first ordained to the diaconate by the apostles. They lead lives of unrestrained indulgence. The character of these men is very plainly pointed out in the Apocalypse of John, [when they are represented] as teaching that it is a matter of indifference to practice adultery, and to eat things sacrificed to idols. Wherefore the Word has also spoken of them thus: “But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate.”

Eusebius on the Nicolaitans:

At this time the so-called sect of the Nicolaitans made its appearance and lasted for a very short time. Mention is made of it in the Apocalypse of John. They boasted that the author of their sect was Nicolaus, one of the deacons who, with Stephen, were appointed by the apostles for the purpose of ministering to the poor. Clement of Alexandria, in the third book of his Stromata, relates the following things concerning him. “They say that he had a beautiful wife, and after the ascension of the Saviour, being accused by the apostles of jealousy, he led her into their midst and gave permission to any one that wished to marry her. For they say that this was in accord with that saying of his, that one ought to abuse the flesh. And those that have followed his heresy, imitating blindly and foolishly that which was done and said, commit fornication without shame. But I understand that Nicolaus had to do with no other woman than her to whom he was married, and that, so far as his children are concerned, his daughters continued in a state of virginity until old age, and his son remained uncorrupt. If this is so, when he brought his wife, whom he jealously loved, into the midst of the apostles, he was evidently renouncing his passion; and when he used the expression, ‘to abuse the flesh,’ he was inculcating self-control in the face of those pleasures that are eagerly pursued. For I suppose that, in accordance with the command of the Saviour, he did not wish to serve two masters, pleasure and the Lord. But they say that Matthias also taught in the same manner that we ought to fight against and abuse the flesh, and not give way to it for the sake of pleasure, but strengthen the soul by faith and knowledge.” So much concerning those who then attempted to pervert the truth, but in less time than it has taken to tell it became entirely extinct.

 

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8-11: "And to the Angel of the church in Smyrna, write:

'The First and the Last, who was dead, and is alive, says these things:
I know your tribulation and poverty (but you are rich), and the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan.

Do not be afraid of the things that you are about to suffer. Behold, the Devil will cast some of you into prison, that you may be tested, and you shall have tribulation for ten days; remain faithful to death, and I will give you the crown of life.

He that has an ear, let him hear what the Spirit says to the churches! He who overcomes shall not be harmed by the second death.’"

Smyrna: An ancient city (today İzmir in Turkey) ca. thirty miles north of Ephesus that was founded by the Ionians at a central and strategic point on the Aegean coast of Anatolia. Aided by its advantageous port conditions, its ease of defence and its good inland connections, Smyrna rose to prominence before the Classical Era.

Smyrna was one of the principal cities of Roman Asia. In the Roman period Smyrna vied with Ephesus and Pergamum for the title “First City of Asia”.

A Christian church existed here from a very early time, originating in the considerable Jewish colony. Saint Ignatius of Antioch visited Smyrna and later wrote letters to its bishop, Polycarp (who was said to be a disciple of John himself). A mob of Jews and pagans abetted the martyrdom of Polycarp in AD 153. Saint Irenaeus, who heard Polycarp as a boy, was probably a native of Smyrna.



The ruins of a 2nd-century Agora in Smyrna (İzmir)

Poverty: The church in Smyrna was materially poor but spiritually rich.

The blasphemy of those who say they are Jews, and are not, but are a synagogue of Satan: While many of the Jews in Smyrna were hostile to Christianity, the passage seems to also refer to ‘spiritual’ Jews; cf. Romans 2:29:

He is a Jew who is one inwardly, and circumcision is that of the heart, in the Spirit, and not in the letter; whose praise is not from men but from God.

Thus, ‘those who say they are Jews, and are not’ can also refer to false Christians (the assumption being that Christians by the end of the first century were regarding themselves as the true “Jews”) or to Christians who have ‘Judaized’ i.e. those who adopted Jewish ways or even converted to Judaism, perhaps in order to avoid persecution by the Romans.

Judaism was largely tolerated in Roman Asia, while Christianity, being relatively new, was regarded with suspicion by many Asians as an erratic and possibly subversive cult. St. Ignatius commented that “it is absurd to talk of Jesus Christ and practice Judaism, for Christianity did not develop into faith in Judaism, but Judaism into faith in Christianity, in which people of every language who believed in God were brought together” (To the Magnesians 10.3). He also warned that “if anyone interprets Judaism to you, do not listen to him. For it is better to hear Christianity from a man who has received circumcision than Judaism from one who has not” (To the Philadelphians 6.1).

Synagogue of Satan: The word ‘synagogue’ comes from the Greek word ‘synagōgē’ meaning “an assemblage of persons” or “congregation”. Thus the phrase can also be translated as ‘assembly of Satan’ or ‘congregation of Satan’.

The second death: cf. Rev 20:6, 14-15; 21:8.

Commentary by Apringius of Beja:

He praises the works of His Church, for through many tribulation She contends for the Kingdom. He indicates expressly the grace of poverty, because the Church despises very much the things of the present time, so that She might acquire future things. “But you are rich” in faith and are filled with an abundance of blessings.

“And you are slandered by those who say that they are Jews and are not, but are a synagogue of Satan.” For the church often sustains much insult from those who claim that they confess God, but do not confess Him. Rather, their congregation is bound to the Devil as its source. For that reason, He exhorts His Church not to fear those who kill the body, but afterward have nothing which they can do.

But he says, “You will have tribulation for 10 days.” This is to say, should you consider the present evils which you suffer in comparison to the perpetuity of the future blessedness, you will regard these without doubt as small and as quickly transient as though of 10 duration. And therefore, the Apostle said; “*I consider that the sufferings of this present time are not worth comparing with the glory that is to revealed to us *(Rom. 8:18).”

Commentary by St. Nicholas of Lyra:

“I know thy tribulation;” I approve your patience in it.

“And thy poverty,” in temporalities.

“But thou art rich,” in spiritualities.

“And thou art blasphemed,” against the truth.

“But are the synagogue of Satan,” because they are obstinate in their infidelity against Christ, as it is said in the Church History, Bk. 4, Chapter 12: “*In the city of Smyrna many Jews lived who incited the Gentiles to persecute the Christians. In this persecution many were not only robbed of their things but also crowned with martyrdom- among whom St. Polycarp was thrown into the fire, and, when the fire did not harm him, he was struck with a sword and departed to God *(Eusebius).”

Therefore it is added: “Fear none,” that is, protected by me, you will cross to glory through martyrdom.

“Behold, the devil will cast.” To do this, he will incite the infidels.

“That you may be tried;” to be tested as gold in a furnace. This test, moreover, is not the intention of the Devil; he does not intend good for those he oppresses, but it is God’s intention to draw the good from evil things. By the cruelty of tyrants he lifts up the patience and the crown of the martyrs.

“And you shall have tribulation ten days.” This is explained in many ways: in one way by referring to the tribulations of the Church generally, signified here by ten days; in another manner the tribulation of ten days signifies a perfect number and the first distinction of numbers; the following numbers are replications of ten and of its parts, as it is said in Bk. 3 of The Physics. For eleven is one and ten; twelve is two and ten, and so forth to twenty, which is two-times ten. Thirty is three-times ten, and so forth. In another way, it refers to the ten laws of the Decalogue. That is, the tribulation of the Church will last as long as the observance of laws of the Decalogue, which is to the end of the world. It is also possible to be explained in another way, so that the ten days are understood as ten years, according to Ez. 4:6 “One day for each year.” Perchance the persecution of the church in Smyrna lasted that long.

“Until death,” to endure by the faith itself.

“And I will give thee the crown of life,” that is, where death does not have a place.

“Not be hurt by the second death,” that is, by Hell, called the second death in chapter 21.

Commentary by St. Bede:

“And to the angel of the church of Smyrna write.” He speaks to this church of enduring persecution, and its name also agrees with this. For Smyrna is interpreted “myrrh,” which denotes the mortification of the flesh.

“These things saith the First and the Last, who was dead, and is alive.” He who both created all things, and renewed all things by His death. This is a suitable preface when he is going to enjoin patience.

“I know thy tribulation and thy poverty, but thou art rich.” Yea, “*Blessed are the poor in spirit, for theirs is the kingdom of Heaven *(Matt. 5:3).” Fortunatus has beautifully expressed this in a short verse, saying: “In narrow realm the poor man reigns possessing God.”

“Those that say they are Jews and are not.” “They profess that they know God, but in works they deny Him (Tit. 2:16).” For Jew is a name of religion. And so also the Apostle says,“who is a Jew inwardly, and circumcision is of the heart, is not in the letter (Rom. 2:29).”

devil. These words apply to the Universal Church, against whichthe devil is always exercising an enmity from which there is no escape.

“And you shall have tribulation ten days.” He means the whole of the time during which the commandments of the Decalogue are necessary. For as long as thou shalt follow the light of the divine word, thou must needs suffer imprisonment from the enemy who opposes thee. Some understand that the ten persecutions of the heathen, from the Emperor Nero to Domitian, are signified.

“Be thou faithful until death, etc.” He shews how far the ten days reach, in that he counsels them to keep the faith unto death…

“He that shall overcome, shall not be hurt by the second death.” He who shall have remained faithful unto the death of the flesh, will not fear the death of the soul.

Commentary by Aphrahat (Aphraates):

“He who conquers shall not be hurt by the 2nd death.” Having eaten of the forbidden tree, Adam procured this death for posterity. However, watering the tree of the cross by the water and blood which flowed from the holy place of His side, Christ caused the first-fruits of salvation to sprout up where He knew the original evil had arisen, saying, “*Rejoice, I have overcome the world *(John 16:33),” thus, if anyone conquers, he will conquer in Him.

 

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The blasphemy of those who say they are Jews, and are not, but are a synagogue of Satan: While many of the Jews in Smyrna were hostile to Christianity, the passage seems to also refer to ‘spiritual’ Jews; cf. Romans 2:29:

Thus, ‘those who say they are Jews, and are not’ can also refer to false Christians (the assumption being that Christians by the end of the first century were regarding themselves as the true “Jews”) or to Christians who have ‘Judaized’ i.e. those who adopted Jewish ways or even converted to Judaism, perhaps in order to avoid persecution by the Romans.

Judaism was largely tolerated in Roman Asia, while Christianity, being relatively new, was regarded with suspicion by many Asians as an erratic and possibly subversive cult. St. Ignatius commented that “it is absurd to talk of Jesus Christ and practice Judaism, for Christianity did not develop into faith in Judaism, but Judaism into faith in Christianity, in which people of every language who believed in God were brought together” (To the Magnesians 10.3). He also warned that “if anyone interprets Judaism to you, do not listen to him. For it is better to hear Christianity from a man who has received circumcision than Judaism from one who has not” (To the Philadelphians 6.1).

):

Interesting aspect of history regarding Christians views on Judaism. Paul clearly teaches in scripture that any Christian is adopted/grafted into the tree of life. We become the ‘chosen ones’ of God. “In Christ there is neither Jew nor Greek”

In Christ, all the nations of the earth join hands in freedom, fellowship, and eternity. Christianity is the new Hebrew nation that Christ shepherds for the Father. Baptism is our new circumcision seal with God. H.S. is our guide/counselor in this life.

This was such a shocking concept for the Jews of early NT times … that most couldn’t accept it. Evenso, Christ gave first priority to the Jews while he was here on earth. They were the ‘lost sheep’ he told his disciples to first take the Good News to. Then came the epiphanies to Paul & Peter … and the apostles finally realized the Great Commision was the ultimate aim of God for all nations.

 

[patrick457]

Interesting aspect of history regarding Christians views on Judaism. Paul clearly teaches in scripture that any Christian is adopted/grafted into the tree of life. We become the ‘chosen ones’ of God. “In Christ there is neither Jew nor Greek”

In Christ, all the nations of the earth join hands in freedom, fellowship, and eternity. Christianity is the new Hebrew nation that Christ shepherds for the Father. Baptism is our new circumcision seal with God. H.S. is our guide/counselor in this life.

This was such a shocking concept for the Jews of early NT times … that most couldn’t accept it. Evenso, Christ gave first priority to the Jews while he was here on earth. They were the ‘lost sheep’ he told his disciples to first take the Good News to. Then came the epiphanies to Paul & Peter … and the apostles finally realized the Great Commision was the ultimate aim of God for all nations.

At least, that shows that Christianity is a ‘politically incorrect’ institution as it has concepts was (and is) considered ‘shocking’, ‘radical’ and different to the accepted norms of the culture of the age.

 

[patrick457]

12-17: "And to the Angel of the church in Pergamum, write:

'He who has the sharp two-edged sword says these things:
I know where you dwell (where the throne of Satan is); and you hold fast to my name and have not denied your faith in me, even in the days in which Antipas my faithful one, my witness, was put to death among you, where Satan dwells.

But I have a few things against you: because you have with you some who hold to the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel: to eat food sacrificed to idols and to play the harlot. Likewise, you also have those who hold to the teaching of (the) Nicolaitans.

Repent, therefore; otherwise, I will come to you quickly and fight against them with the sword of my mouth.

He that has an ear, let him hear what the Spirit says to the churches! To him who overcomes I will give some of the hidden manna, and I will give him a white stone, and upon the stone is written a new name, which no one knows except he who receives it."’

Pergamum (also known as Pergamus, Pergamos, Pergamon): An ancient Greek city in modern-day Turkey, in Mysia, north-western Anatolia, 16 miles from the Aegean Sea and ca. 45 miles northeast of Smyrna, located on a promontory on the north side of the river Caicus (modern day Bakırçay), that became the capital of the Kingdom of Pergamon during the Hellenistic period, under the Attalid dynasty, 281–133 BC. Today, the modern city of Bergama is located nearby.

During John’s time, Pergamum was known as a center for various kinds of pagan worship. Pergamon’s library on the Acropolis (the ancient Library of Pergamum) is the second best in the ancient Greek civilisation. When the Ptolemies stopped exporting papyrus, partly because of competitors and partly because of shortages, the Pergamenes invented a new substance to use in codices, called pergaminus or pergamena (which became known as parchment) after the city.

http://www.bestturkeytours.com/images/hotel_details/admin_images/Pergamum_Trajan.jpg
Remains of the acropolis in Pergamon.
He who has the sharp two-edged sword: cf. Rev. 1:16.

The throne of Satan: the reference here is to emperor and royal worship and other pagan practices that flourished in the city, perhaps specifically to the white marble structure erected and dedicated to Zeus by Eumenes II (197-160 B.C.), known as the Great Altar of Pergamum.

*findresults.site
The front of the Altar of Pergamum (the ‘Throne of Satan’), as it is reconstructed in the Pergamon Museum in Berlin.

http://formerthings.com/images/pergamon_altar.jpg
The original location of the Altar as it is today.*
Antipas, my faithful one: According to Christian tradition, John the Apostle ordained Antipas as bishop of Pergamon during the reign of the Roman emperor Domitian. Antipas was said to be martyred in ca. 92 AD by burning in a brazen bull-shaped altar (an ancient Greek torture/execution device known as the Brazen bull, or the Silician Bull) worshiped by the local population.

Balaam: is a non-Israelite prophet in the Torah, his story occurring towards the end of the Book of Numbers.

Balaam in Numbers 22–24 appeared to be a true prophet who refused to utter a curse against Israel, but in Numbers 31:16, and consequently in later Jewish and Christian tradition, he was blamed for Israel’s idolatry and immorality as described in Numbers 25. In the New Testament, he is cited as a type of avarice (such as in here) and is commonly used as an example of a false teacher, such as in both 2 Peter 2:15 and in Jude 1:11.

Nicolaitans: cf. Rev. 2:6. The Nicolaitans in Pergamum and Ephesus accommodated their Christian faith to paganism. They abused the principle of liberty enunciated by Paul (1 Cor 9:19-23).

Otherwise, I will come to you quickly and fight against them with the sword of my mouth: cf. Rev. 19:15.

The hidden Manna: the food of life, cf. Ps. 78:24-25. Compare Jesus’ ‘Bread of Life’ discourse in John 6:48-58.

“I am the Bread of life. Your fathers ate the manna in the wilderness, and they died; this is the Bread that comes down from Heaven, so that a man may eat it and not die. I am the living Bread which came down from Heaven; if any man eats this Bread he will live forever; and the Bread that I will give is my flesh for the life of the world.”

-John 6: 48-51

New name: This is a reference to the Christian’s rebirth in Christ; cf. Rev 3:12; 19:12, Isaiah 62:2; 65:15.

 

[patrick457]

Commentary by St. Nicholas of Lyra:

“To the Angel.” This is the third part, which includes the instruction to the church of Pergamum; first their goodness is commended so that the correction of there evil will be better received.

And “to the angel of Pergamus”, that is, to St. Polycarp, as the doctors commonly say.

“The Angel of the church of.” These things, saith he, “that hath the sharp two-edged sword,” that is, a two-edged sword, just as was noted in Rev. 1:16.

“I know where thou dwellest,” namely, in the virtue of persecution. Therefore, it is said, “where the seat of Satan is”. His power in leading the infidels to persecute the Church.

“And thou holdest fast my name,” in faith and practice.

“And hast not denied my faith,” in the persecutions and torments.

“Even,” that is, “in those days when Antipas;” this martyr is specifically named, because by his word and example he inspired others to martyrdom.

“But I have.” Here the correction of their evil is included, when he says: “But I have against thee a few things,” namely, sins which must be corrected.

“Because thou hast there them that hold the doctrine of Balaam.” This story is in Numbers 25 where it is said that Balak, King of Moab, as a result of Balaam’s teaching sent beautiful maidens into the Hebrew camp to tempt the lecherous Hebrews by their beauty. Thus, God was angered against the people.

Certain expositors say that in the church of Pergamum there were some who by word and example led others to fornication, as if it were permitted, and to eat food sacrificed to idols. They say also that there were some holding and teaching the error of Nicolas discussed earlier. But this does not seem true, because, if there had been such, it would not be said in the text: “But I have against thee a few things.”

But many, on account of this, it seems better to say that in the church of Pergamum only some practiced the error of Nicolas, as it is said in the text, and the teaching of Balaam is brought in only as a similitude or as an example. And on account of this, submitting myself to better judgment, this is the how the letter should be explained: “You have some who hold to the teaching of Balaam;” not in reality, but in similitude, just as a large man through a certain similitude is called Alexander. And this is the meaning, it seems, of what follows:

“Because thou hast,” as if it says Balak clearly held the evil teaching of Balaam, and thus there are those among you holding the error of Nicolas.

“Nicolaitans.” The Nicolaitans are named from Nicolas the deacon, of whom Clement relates that, when he was reproved for his jealousy of a most beautiful wife, he answered that whoever would might take her to wife, and says that, on account of this, unbelievers taught that the Apostles allowed to all a promiscuous and common intercourse with women. And the Nicolaitans are reported to have put forth some fabulous and almost heathen statements concerning the beginning of the world, and not to have kept their meats separate from things offered to idols.

“Do penance.” Just as it was said concerning the church of Ephesus whose first love had been lost.

“If not,” that is, if in any way you neglect to amend these things, I will come to thee quickly In the final judgment, which is especially near compared to eternity. On account of which it is said in 1 John 2:18, “It is the last hour.”

“And will fight against them;” against their stubborn error, “With the sword of my mouth,” That is, with that horrible sentence, “*You that are accursed depart into the eternal fire *(Mt. 25:41).”

“To him that overcometh, I will give the hidden manna.” Manna figuratively; clearly it was given corporeally to the children of Israel in the desert (Ex. 16), but the true manna is He Himself, who says in Jn. 6, “Truly truly I say to you, it was Moses who gave you the bread from Heaven, but it is my Father who gives you the true bread from Heaven.” And it is added, “I am the bread of Life.” This is the Heavenly manna that refreshes the saints inside and outside, as was said previously, and it is called “hidden” to persons of this present life, according to which is said in Ps. 31:19, “Oh how abundant is your goodness that you have laid up for those who fear you.”

Commentary by St. Andrew of Caesarea:

(verse 12) The city to which this is said was given to idolatry, but he is expressing approval of those in it who remained faithful through the endurance of trails. The two-edged sword is either the word of the gospel, which cuts the heart and separates the faithful from the unfaithful, or it is the relentless judgment against the impious.

(verse 13) Antipas was a most courageous martyr in Pergamum, whose martyrdom I have read. Here the Evangelist recalls his memory as a demonstration of their endurance, as well as of the cruelty of those who were deceived.

(verse 14) It seems that this city had 2 evils. There were a good number of Greeks, and among those regarded as faithful the shameful Nicolaitans were sown as evil weeds among the wheat. And therefore he reminds them of Balaam, saying, “who through Balaam taught Balak.’ Through these words it is clear that he refers to the mental Balaam, that is, the Devil, who through the sensual Balaam taught Balak to throw a stone of stumbling before the Israelites, namely, to sacrifice to idols and to commit fornication. Through the pleasure of this heresy, they fell so low that they offered sacrifices to Beelphegor.

(verse 17) The hidden manna is the “Bread of Life” which came down from Heaven for us and became edible. Figuratively, those good things are also called manna which are in the future going to come down from Heaven, from where comes also the New Jerusalem. Those who conquer the Devil shall obtain these things.

Commentary by St. Victorinus:

The third order of the saints shows that they are men who are strong in faith, and who are not afraid of persecution; but because even among them there are some who are inclined to unlawful associations, He says:

“You have there some who hold the doctrine of Balaam, etc…”

That is, I will say what I shall command, and I will tell you what you shall do. For Balaam, with his doctrine, taught Balak to cast a stumbling-block before the eyes of the children of Israel, to eat what was sacrificed to idols, and to commit fornication—a thing which is known to have happened of old. For he gave this advice to the king of the Moabites, and they caused stumbling to the people. Thus, says He, you have among you those who hold such doctrine; and under the pretext of mercy, you would corrupt others.

To him that overcomes I will give the hidden manna, and I will give him a white stone. The hidden manna is immortality; the white gem is adoption to be the son of God; the new name written on the stone is Christian.

Commentary by St. Bede:

“And to the angel of the church of Pergamus write.” Pergamos is interpreted, “dividing their horns,” for by his judgment he made a distinction between the virtues of the faithful and the perfidy of the Nicolaitans, that “the horns of the sinners might be broken, and the horns of the righteous one exalted (Ps. 74:11 [76:10]).”

“These things, saith he, that hath the sharp two edged sword.” He has fitly mentioned first His judicial power, for He was to assign rewards to the victors, and punishment to the transgressors.

“I know where thou dwellest, where the seat of Satan is, etc.” I approve indeed of thy patience, because although thou dwellest among the reprobate, thou dost not honour Me in name alone, as called Christian, but with perfect faith, even in the time of a persecution unto death. But I do not approve of this, that I see seducing teachers even in thee.

“Even in those days when Antipas was my faithful witness.” Some understand a martyr who suffered at Pergamos, others the Lord Christ, who even now is put to death by the unbelieving, so far as in them lies.

“To eat, and to commit fornication.” These are the two principal things in which all the carnal exercise themselves,“whose god is their belly, and their glory in their shame [Phil. 3:19].” But besides this, every evil work is idolatry and spiritual fornication.

“That hold the doctrine of the Nicolaites.” The Nicolaitans are named from Nicolas the deacon, of whom Clement relates [Strom., bk. iii, ch.4] that when he was reproved for his jealousy of a most beautiful wife, he answered that whoever would might take her to wife, and says that, on account of this, unbelievers taught that the Apostles allowed to all a promiscuous and common intercourse with women. And the Nicolaitans are reported to have put forth some fabulous and almost heathen statements concerning the beginning of the world, and not to have kept their meats separate from things offered to idols.

“To him that overcometh, I will give the hidden manna.” He who shall have despised the allurements of the flesh in spite of the advice of hypocrites, will of right be satisfied with the sweetness of the invisible bread which comes down from heaven.

“And will give him a white stone.” That is, a body which is now made white by Baptism, and is then refulgent with the glory of incorruption.

“And in the stone, a new name written.” That we should be named, and should be, sons of God.

“Which no man knoweth, but he that receiveth.” Because “*he who says that he knows God, and does not keep His commandments, is a liar *(1 Jn. 2:4),” for the hypocrite tastes not how sweet the Lord is.

 

[patrick457]

18-23: "And to the Angel of the church in Thyatira, write:

"These things says the Son of God, whose eyes are like a flame of fire, and whose feet are like fine brass:
'I know your works, and your love, and your faith, and your ministry, and your endurance, and your last works which are more than the first.

But I hold this against you, that you tolerate the woman Jezebel, who is calling herself a prophetess, to teach and mislead my servants to play the harlot and to eat food sacrificed to idols; and I gave her time to repent, but she refuses to repent of her harlotry.

Behold, I will cast her into a bed, and those who commit adultery with her into intense tribulation, unless they repent of her deeds; and I will kill her children with Death; and thus shall all the churches know that I am He who searches minds and hearts, and that I will give to each of you what your works deserve.

Thyatira (aka Thyateira): The ancient name of the modern Turkish city of Akhisar (“white castle”). The Turkish equivalent ot Thyateira is Tepe Mezarligi. It lies in the far west of Turkey, south of Istanbul (Constantinople), ca. 40 miles southeast of Pergamum, and almost due east of Athens. Although it is about 50 miles from the Mediterranean, it would have been closer in ancient times, as the sea has retreated some.

In classical times, Thyateira stood on the border between Lydia and Mysia. It was famous for its dyeing and was a center of the indigo trade. Among the ancient ruins of the city, inscriptions have been found relating to the guild of dyers in the city. Indeed, more guilds are known in Thyatira than any other contemporary city in the Roman province of Asia (inscriptions mention the following: wool-workers, linen-workers, makers of outer garments, dyers, leather-workers, tanners, potters, bakers, slave-dealers and bronze-smiths), cf. Acts 16:14.

St. Paul and Silas might have visited Thyateira during Paul’s second or third journey, although the evidence is entirely circumstantial. They visited several small unnamed towns in the general vicinity during the second journey. While in Philippi, Paul and Silas stayed with a woman named Lydia from Thyateira, who continued to help them even after they were jailed and released.

http://www.padfield.com/turkey/sevenchurches/p7hg_img_1/fullsize/Thyatira_03.jpg
The ruins of ancient Thyatira.
Jezebel: Just as the Jezebel of old (cf 1 Kings 19:1-2; 21:1-14; 2 Kings 9:22, 30-34) introduced pagan customs into the religion of Israel, this new Jezebel (perhaps a codename of sorts to an otherwise-unknown ‘prophet’) was doing the same to Christianity.

Like those who claimed to be apostles at Ephesus (2:2) or Jews at Smyrna (2:9), the implication is that ‘Jezebel’ is a liar. Like the Nicolaitans at Pergamum, she was urging sexual immorality and the eating of foods sacrificed to idols; in other words, the violation of the decree of the Council of Jerusalem.

A possible further reference to that decree appears in the words directed “to the rest of you in Thyatira, to you who do not hold to her teaching”, when Jesus says: “I will not impose any other burden on you (v. 24; compare Acts 15:28, “not to burden you with anything beyond the following requirements”).”

Jesus makes no distinction between prophets who condone idolatry and immorality and those who practice such things. He compares Jezebel to a prostitute, like the prostitute ‘Babylon’ in chapters 17-18. She had been given time to repent, but has not done so.

[BI will cast her into a bed:** i.e. a sickbed, in contrast with the bed of adultery.

Children: spiritual descendants; those who follow her teachings.

Commentary by Oecumenius:

“Who hath his eyes like to a flame of fire:” symbolizing his striking and threatening attitude against sinners.

“And his feet like to fine brass:” indicating the constancy and stability of faith in him, or the spiritual fragrance of the evangelical teachings, as has been said above.

“And thy last works which are more than the former;” He declares that as they progressed they grew in stature in fulfilling the commandments.

(verse 20) He describes the wickedness of this church in terms of Jezebel, the consort of Ahab. He means either actually fornication or apostasy from God, according to what is said, “*and they committed fornication by their practices *(Ps. 106:39).” And again, “*they committed adultery with a tree *(Jer. 3:9).”

(verse 21) But the Lord does not wish the death of a sinner, but his conversion and life.

Commentary by St. Nicholas of Lyra:

“Because thou sufferest the woman Jezabel.” It is certain that it is not that one who in 1 Kings is called an idolater and a fornicator, because she was trampled by the feet of horses more than 400 years earlier. Some say that she was the wife of the bishop, but it does not seem likely that a man so good as was described before, would have such a wife. Therefore, it should be said that she was another false prophet, or, by chance, some heretic who is designated figuratively by a female name due to the wantonness of the flesh; frequently a weak and effeminate man is called a woman.

“Behold, I will cast her into a bed,” of infernal punishment-concerning which it is said in Is. 14:11, “Your pomp is brought down to Hades, your body has fallen; maggots are the bed beneath you, and worms are your covering.”

“And they that commit adultery with her;” by communing with her evil.

“Shall be in very great tribulation,” That is, in Hell with her.

Commentary by St. Bede:

“And to the angel of the church of Thyatira write.” Thyatira is translated, "for a sacrifice;"and the saints “present their bodies a living sacrifice [Rom.12:1].”

“These things saith the Son of God, who hath his eyes like to a flame of fire.” He explains farther on what eyes of flame are, saying, “I am He eho searcheth the reins and the hearts, and I will give to everyone of you according to your works.”

“And his feet like to fine brass.” This also he explains to be, that “the last works of this church are more than the first.”

“But I have against thee a few things: because thou sufferest the woman Jezebel, etc.” In thy work indeed, and thy faith, thou art to be praised. But in this thou art to be blamed, that thou dost not confute with proper energy the synagogue of false Apostles, which pretends to be Christian. The name Jezebel, which implies “an issue of blood,” belongs to heretics; and in particular, she is conjectured to be a woman in the aforenamed church, who teaches the evil deeds which have been mentioned, who was to be a figure of the Jezebel throughout the world, whom also he manifestly threatens with vengeance.

“And to seduce my servants, to commit fornication, etc.” Under the name of Christ forsooth, she taught spiritual fornication and idolatry, for how could she openly teach the worship of idols, when she said that she was a prophetess in the Church.

“Behold, I will cast her into a bed.” It is brought to pass by the just judgment of God, that she should lie in a bed of eternal punishment, who made the wretched lie down in a bed of lust.

“And I will kill her children with death.” He here names the posterity and works of the woman,“children,” and he threatens them not with the momentary death of the body, but the eternal death of the soul.

“And all the churches shall know that I am he that searcheth the reins and hearts.” Under the reins he signifies delights, under the heart thoughts.

“And I will give to every one of you according to your works.” Our works and words, no doubt, may be known to men. But with what intention they are accomplished, and whereunto we desire to attain by their means, He alone knows who perceives what each one thinks, and in what he takes delight. And with what consistency in punishing fornication and idolatry, which are open faults, can He be said to be a discerner of secret things, unless these names may be applied even to the least offences? “Thou wilt destroy,” he says, “*all those who commit fornication from Thee *(Ps. 72 [73]:27) .” And the same Apostle John, who heard this, when he reasoned of false brethren, ended by saying “*Little children, keep yourselves from idols *(1 Jn. 5:21).”

 

[BRB]

Angels: Angels were thought to be in charge of the physical world (cf Rev 7:1, 14:18; 16:5) and of nations (Daniel 10:13, 12:1), communities (in this case the seven Churches), and individuals (Matthew 18:10, Acts 12:15). Some have seen in the “Angel” of each of the seven churches the Bishop, the head of a particular Church.

]

Scott Hahn teaches the angels of Seven Churches are indeed angels … and not symbolic for bishops, etc.

Angels of the Church & our guardian angels … are ‘ministering spirits’ that interceed on our behalf [along with the Church saints] before God.

I think that is the current Church understanding also.

I do know the Church’s liturgy calls on Angels to bring down the heavenly hosts, our Eucharist at Mass.

 

[patrick457]

24-37: "But to you I say, the rest who are in Thyatira, who do not hold this teaching and have not known the ‘deep things of Satan’, as they say: I will place no other burden on you, but hold firmly to what you have until I come.

And to him who overcomes and keeps my works to the end, to him I will give authority over the nations, ‘and he shall rule them with a rod of iron; as the vessels of the potter they shall be broken,’ as I also have received from my Father, and I will give to him the morning star.

He that has an ear, let him hear what the Spirit says to the churches!"

The deep things of Satan (Bathea tou Satana): perhaps a reference to the teachings of the Nicolaitans (Rev. 2:15). The phrase in the original Greek contrasts with Paul’s words in 1 Corinthians 2: 9-10:

However, as it is written: “No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him.” But God revealed it to us through His Spirit: for the Spirit searches all things, even the deep things of God (Greek: Bathē tou Theon).

To him who overcomes and keeps my works to the end: cf. Matt. 10:22, Heb. 3:6.

And he shall rule them with a rod of iron…And I will give to him the morning star: cf. Ps 2:8; Rev 3:21, 20:4. Here Jesus promises the Christian who perseveres in his faith to the end a share in His Messianic authority and His victory over death, cf. 2 Timothy 2: 11-12:

Here is a trustworthy saying: “If we have died with Him, we shall also live with Him; if we persevere, we shall also reign with Him. But if we disown Him, He will also disown us.”

Commentary by St. Bede:

“But to you I say, and to the rest who are at Thyatira.” As he commends repentance to the ungodly, and threatens them with punishment, so he exhorts the godly to patience by holding forth eternal rewards.

“Who have not known the depths of Satan, etc.” So, again, they who work iniquity know not God, although they preach Him. In this way also, God Who knoweth all men, knoweth not those who work iniquity.

“I will not send upon you any other burthen.” I will not suffer you to be tempted above that which ye are able to endure [1 Cor. 10:13]; otherwise: “Beware,” He says, “*of false prophets *[Matt. 7:15],” for I send unto you no new doctrine; but keep that which ye have received unto the end.

“And he that shall overcome, and keep my works unto the end, etc.” The Church has this power in Christ, as the body in the Lord: for “in Him,” according to the Apostle, “*God has given unto us all things *[2 Pet. 1:3].”

“And he shall rule them with a rod of iron.” With inflexible justice He rules the meek, that they may the more bring forth fruit, but overthrows the contumacious, that they may either perish for ever, or that earthly desires may be destroyed in them, and the impure things of the old man, whatever has been contracted and wrought in them from the sinful clay.

“And I will give him the morning star.” Christ is ‘the morning star,’ who promises and reveals to the saints the eternal light of life, when the night of the world is past.

Commentary by St. Victorinus:

The fourth class intimates the nobility of the faithful, who labour daily, and do greater works. But even among them also He shows that there are men of an easy disposition to grant unlawful peace, and to listen to new forms of prophesying; and He reproves and warns the others to whom this is not pleasing, who know the wickedness opposed to them: for which evils He purposes to bring upon the head of the faithful both sorrows and dangers; and therefore He says:

“I will not put upon you any other burden.” That is, I have not given you laws, observances, and duties, which is another burden.

“But that which you have, hold fast until I come; and he that overcomes, to him will I give power over all peoples.” That is, him I will appoint as judge among the rest of the saints.

“And I will give him the morning star.” To wit, the first resurrection. He promised the morning star, which drives away the night, and announces the light, that is, the beginning of day.

Commentary by Oecumenius of Trikka:

(verse 24) But to those who have nothing in common with the adulterous woman, who are more simple and do not know all the crafty ways of the evil one, say this: ‘I shall not place any heavier burden upon you. Your simplicity is sufficient for you. Only keep the teaching given to you until my second coming.’

(verse 26) This is what is said in the Gospels to those who were good steward of the pounds and talents entrusted to them, “Be in charge of ten cities”; and to another, “*be in charge of five cities *(Luke 19:17,19).” And in Daniel, “*And the kingdom shall be given to the saints of God *(Dan. 7:22, 27).” For he shows by this that same kind of rule and authority will be given to the saints over the more inferior and those in need of correction. So he says he will shepherd them with harsh authority, but the unbelieving he will crush like clay pots.

(verse 28) The prophet says of the Assyrian, that is, Satan, “How did the morning star which rises early in the morning fall from heaven? (Is. 14:12)” So he now calls him the morning star: he says, “I will make Satan subject to my servants.” This is similar to what was said by the apostle: “*God will soon crush Satan under your feet *(Rom. 16:20),” and “You will trample the lion and the serpent underfoot (Ps. 90:13)."

 

[patrick457]

3:1-6 "And to the Angel of the church in Sardis, write:

'These things says He who has the seven spirits of God, and the seven stars:
I know your works, and that you have the reputation of being alive, but you are dead. Be watchful and strengthen the things that remain, which are about to die, for I have not found your works fulfilled before my God.

Remember therefore how you accepted and heard, and keep it, and repent. If, then, you would not watch, I will come like a thief, and you will never know at what hour I will come upon you.

You have a few people in Sardis who did not defile their garments, and they will walk with me dressed in white, because they are worthy.

He who overcomes will be dressed in white, and I will never erase his name from the Book of Life, and I will acknowledge his name before my Father, and before His Angels.

He that has an ear, let him hear what the Spirit says to the churches!’"

Sardis: The capital of the ancient kingdom of Lydia, one of the important cities of the Persian Empire, it also became the seat of a proconsul under the Roman Empire, and the metropolis of the Lydia province in later Roman and Byzantine times (during which it was an important center of the woolen industry). Its importance was due, first to its military strength, secondly to its situation on an important highway leading from the interior to the Aegean coast, and thirdly to its commanding the wide and fertile plain of the Hermus. Today, the village of Sart, near Salihli in the Manisa province of Turkey, approximately 72 km. (45 miles) from İzmir (Smyrna) and 30 miles southeast of Thyatira (Akhisar), stands near the ancient site of the city.

http://isac.class.utexas.edu/osmap/img/sardisforecourt.jpg
The ruins of the forecourt of a synagogue in Sardis (the largest in the ancient world).

Seven spirits of God: cf. Rev. 1:4, 3:1, 4:5, 5:6.

I will come like a thief: cf. Matt. 24:43-44 par. Lk. 12:39-40; 1 Thess. 5:1.

Who did not defile their garments: Soiled or disheveled clothing, or no clothing at all, is a symbol of religious and moral impurity and shame in the book of Revelation (cf Rev. 3:17-18, 16:15).

Dressed in white: White clothing in the book of Revelation is a symbol of religious and moral purity, especially in the face of persecution (cf Rev. 3:18; 4:4; 6:11; 7:9, 13).

The Book of Life (Hebrew Sefer Ha-Khayim, Greek Biblou tēs Zōēs): An allegorical book in which God records the names and lives of the righteous. When one is said to be ‘blotted out of the Book’, it signifies death (cf. Dan. 7:10, Rev. 20:15).

I will acknowledge his name before my Father, and before His Angels (Greek: Kai omologēsō to onoma autou enōpion tou Patros mou, kai enōpion tōn Aggelōn autou): cf. Lk. 12:8-9 par. Mt. 10:32-33.

Mt. 10:32: Whosoever, therefore, shall confess me before men, him will I also confess before my Father [who is] in Heaven (Greek: Omologēsō kagō en autō emprosthen tou Patros mou, tou en [tois] Ouranois).

Lk. 12:8: And I say unto you, everyone who shall confess me before men, the Son of Man shall also confess him before the Angels of God (Greek: Omologēsei en autō emprōsthen tōn Aggelōn tou Theou).

Commentary by St. Victorinus:

The fifth class, company, or association of saints, sets forth men who are careless, and who are carrying on in the world other transactions than those which they ought— Christians only in name. And therefore He exhorts them that by any means they should be turned away from negligence, and be saved; and to this effect He says:

“Be watchful, and strengthen the other things which were ready to die; for I have not found your works perfect before God.” For it is not enough for a tree to live and to have no fruit, even as it is not enough to be called a Christian and to confess Christ, but not to have Himself in our work, that is, not to do His precepts.

Commentary by St. Bede:

“And to the Angel of the church of Sardis, write.” He reproves this Angel, that is, the bishop, as not sufficiently diligent in correcting the bad. He commends him, however, as having some who walk in white, and the name Sardis agrees with these, as that of a precious stone.

“I know thy works, that thou hast the name of being alive: and thou art dead.” To thyself, indeed, thou seemest to be alive. But if thou art not watchful in the correction of the wicked, thou wilt henceforth be numbered among the dead.

“For I find not thy works full before my God.” If a ruler has not striven to incite others as well, although he may appear guiltless before men, his works are not perfect before God.

“I will come to thee as a thief.” Here also, as in the parable of the Gospel, he warns us to be watchful by the example of taking precaution against a thief.

“But thou hast a few names in Sardis, which have not defiled their garments.” He said not a “few,” but a “few names.” For “He calleth His own sheep by name”, who knew Moses by name, and who writes the names of His saints in Heaven.

“He that shall overcome, shall thus be clothed in white garments.” He invites all men to imitate those who have kept the silken robe of baptism undefiled.

Commentary by Oecumenius:

Concetning the seven stars, which he now calls the spirits of God, an explanation has been given in 1:16. It is customary in Holy Scripture to call dead those who are involved in sins, as Paul in his great wisdom writes about those who have changed from unbelief to the faith of Christ: “*And you who were dead in your transgressions he made alive together with Christ *(Col. 2:13).” And the Shepherd of Hermas says that some have gone down into the water of the font as dead and have come up again living (Similitude 9:16;4).

But, He says, awake from the sleep of sin and “strengthen what remains, which is at the point of death:” you still have, He says, a few works and practices which are not entirely dead. Therefore, guard them while they are still alive, even though they are already veering towards death. For strengthen means ‘make strong and powerful what is feeble and ready to fall.’ “Not one of your endeavors,” He says, “is full of zeal, but some are dead and others are on the point of death.”

“If then thou shalt not watch:” I will come to you, he says, as a chastiser when you are not expecting it. The holy apostle also says about some others, “*When they say, peace and safety, then sudden destruction will come upon them as travail comes upon a woman with child *(1Thes. 5:3).”

By “garments undefiled” he means the bodies of saints, as the patriarch Jacob said, “*He washes his garment in wine *(Gen. 49:11).” And Isaiah says the same thing, “*Why are your garments red, like those of one who has come from the winepress, fully trampled down? *(Is. 63:2-3)” Therefore the white garment symbolizes the purity of the body.

Therefore the white garment symbolizes the purity of the body. and I will confess his name before my Father, and before his angels: He will confess them as faithful attendants and as willing servants. For in the Gospels, too, it is written, “*If anyone confesses me before men, I also will confess him before my Father who is in Heaven *(Matt. 10:32).”

To speak about his Father and his Father’s Angels does not prevent the holy angels from being His also; at one time they are His Father’s, at another time they are His. For He says, according to Matthew, “*Then the Son of Man will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of Heaven to the other *(Matt. 24:31).”

 

[patrick457]

7-9: "And to the Angel of the church in Philadelphia, write:

'He who is holy, He who is true, He who holds the key of David, He who opens and no one shall close, who closes and no one shall open, says:

I know your works; behold, I have left an open door before you, which no one can close, and that you have a little strength, and have kept my word and have not denied my name.

Behold, I will make those of the synagogue of Satan, who say they are Jews and are not, but are lying; behold I will make them come and bow before your feet, and know that I love you.

Philadelphia: (modern-day town and district of Alaşehir, located in Manisa Province in the Aegean region of Turkey) A city situated in the valley of the Kuzuçay (Cogamus in antiquity), at the foot of the Bozdağ (Mount Tmolus in antiquity). The city is 105 kilometers (65 miles) east of İzmir (Smyrna) and ca. 25-30 miles southeast of Sart (Sardis).

The city was built by Attalus II ‘Philadelphos’ (159-138 BC), whose loyalty to his brother and predecessor King Eumenes II of Pergamon (197-160 BC) earned him his nickname, literally meaning “one who loves his brother”. The objective of Attalus II in founding the city was probably to establish a gateway to Phrygia and to Hellenize its inhabitants who spoke their own Gallic tongue.

Lacking an heir, Attalus III Philometer (ca 170 BC-133 BC), the last of the Attalid kings of Pergamon, bequeathed his kingdom, including Philadelphia, to his Roman allies when he died in 133 BC. Rome established the province of Asia in 129 BC by combining Ionia and the former Kingdom of Pergamon.

The area is very susceptible to earthquakes, and in 17 A.D. the city was completely devastated, during which it was rebuilt aided by the Emperor Tiberius and renamed “Neo-Caesarea”. Apparently right above the fault line, the city continued to be severely shaken by periodic aftershocks for another 20 years after the great quake.

Under Vespasian’s rule (69-79 AD), the city became known as “Flavia”. However none of these names and epithets lasted.

http://www.allaboutarchaeology.org/images/ancient-philadelphia.gif
The ruins of the city of Philadelphia.
I have left an open door: Usually interpreted as either referring to opportunities for sharing and proclaiming the faith, a door to salvation, or the gift of understanding the Scriptures.

Interestingly, the city itself is strategically located as a cultural gateway, an ‘open door’ of sorts to Hellenism, facilitating the spread of Greek culture eastward into Lydia and Phrygia.

Those of the synagogue of Satan, who say they are Jews and are not: cf. Rev 2:8-11.

Commentary by St. Nicolas of Lyra:

“And to the angel of the church of Philadelphia.” Expositors commonly say that this was Quadratus, about whom it is written in Eusebius, that he was especially skilled in sacred writing and wrote many things to defend the faith of Christ and to confute the infidels.

“He that hath the key of David;” that is, the power to open the understanding of the Scriptures, “*And he opened to them the sense of the Scriptures *(Lk. 24:33).”

“He that openeth, and no man shutteth; shutteth, and no man openeth.” No one is able to impede those from understanding the Scriptures whom he wishes to instruct; nor can anyone understand the Scriptures except by referring to Him.

“I have given before thee a door opened;” that is, to understand the Scriptures.

“Which no man can shut;” that is, to impede you from the truth of doctrine.

“Because thou hast a little strength,” as if to say, because I did not give you the grace of miracles, as I did to many other bishops of that time, I have compensated by giving you an excellent understanding of the Scriptures.

“I will bring of the synagogue of Satan,” that is, some of the Jews whose congregation is called the synagogue of Satan at that time, because after the resurrection of Christ, the ascension, and the preaching of the Apostles, they remained in unbelief.

“Who say they are Jews.” The Hebrews were called Jews by ancestry from whom Christ descended according to the flesh, and, therefore, after they denied Christ the reality of this name did not remain but transferred to the Christians from the tribe of Judah, who confessed Christ. They were circumcised by the Spirit and not by the flesh according to Rom. 2:28-29, “For a person is not a Jew who is one outwardly, nor is true circumcision something external and physical. Rather, a person is a Jew who is one inwardly, and real circumcision is a matter of the heart-it is spiritual and not literal.”

“I will make them to come and adore before thy feet.” Because many of the Jews, as has been said, converted to Christ, humbling themselves before His face and His servant Quadratus.

Commentary by St. Victorinus:

The sixth class is the mode of life of the best election. The habit of saints is set forth; of those, to wit, who are lowly in the world, and unskilled in the Scriptures, and who hold the faith immoveably, and are not at all broken down by any chance, or withdrawn from the faith by any fear. Therefore He says to them:

“I have set before you an open door, because you have kept the word of my patience.” In such little strength.

Commentary by St. Bede:

“And to the angel of the church of Philadelphia, write.” Philadelphia is interpreted “brotherly love,” and to it is the door of the kingdom opened, and the promise made of being beloved by the Lord.

“These things saith the Holy One and the true one, he that hath the key of David.” That is, royal power, either because He was born of the family of David, or because the prophecy of David was made manifest by the dispensation of Christ.

“He that openeth, and no man shutteth, etc.” The secrets of the divine law are opened to the faithful, and shut to the unbelieving, by the power of Christ alone.

“Behold, I have given before thee a door opened, etc.” By no man’s power is the gate of heavenly knowledge, which Christ opened to His Church, ever shut against it.

“Because thou hast a little strength, etc.” He shews the reason on account of which the Church obtains theses gifts, namely, that it does not trust in its own powers, but in the grace of Christ, the King. And it is the praise of God the protector, and of the devotion of the Church, that the gate of victory is opened to a little faith, and that a little power is strengthened by faith.

“Behold, I will bring of the synagogue of Satan, who say they are Jews, and are not.” He promises this to all the Church of that time, for it was not at Philadelphia alone that there were believers from the synagogue of the Jews, as we find in the Acts of the Apostles.

Commentary by Oecumenius:

(verse 7) He calls authority a key, for He who has been entrusted with the key of the house has been entrusted with the authority to open and shut. And He more clearly stated this in the Gospels in the promises to Peter. For when He said, “I will give you the keys to the kingdom of Heaven,” He immediately adds, “*and whatever you bind on earth shall be bound in Heaven, and whatever you loose on earth shall be loosed in Heaven *(Matt. 16:18).”

Since therefore the key symbolizes authority, by saying He has the key of David he intimates that just as David was king of the perceptible Israel, ‘so am I King over the spiritual Israel as well as over the perceptible Israel’, even if the superiority of His authority differs by incomparable excess. For what kind of equal honor can a human being have in comparison with God?

This was also the message that the divine Angel Gabriel brought to the Virgin about the Lord, saying, “*and the Lord God will give Him the throne of His father David, and He will reign over the house of Jacob for ever, and of His kingdom there will be no end *(Lk. 1:32-33).” Since, therefore, Christ introduced an image of the kingdom of David, He rightly says, “He who has the key of David.” Then continuing with the figure of the key, He adds, “who opens and no one shuts, who shuts and no one opens”. For "*God is the one who acquits; who is the one who condemns? *(Rom. 8:33-34)” He means that opening and shutting is acquitting and condemning.

(verse 8) He says, “I know your works”, that they are God-fearing, and “I have given you the open door” to well being. Earlier He had said, “He who opens and no one shuts”. Therefore neither ‘will anyone shut the door which I have caused to be opened’.

(verse 9) Philadelphia is a little city; consequently, her power is also little. But in guarding the faith of Christ beyond her own strength she arose as it were undaunted, standing fast against those who harried the faithful. Then as a recompense for her loyalty to him, He promises that many of the Jewish persuasion will run up to her and receive the faith of Christ. For this is what “adore before thy feet” symbolizes, to be chosen in the last days to be brought into the Church-simply to be a part of the Church.

 

[patrick457]

10-13: "Because you have kept the word of my patience, I will also keep you from the time of trial that is going to come upon the whole world, to try those who dwell upon the Earth. I am coming quickly; hold fast to what you have, so that no one may take your crown.

He who overcomes, I will make into a pillar in the temple of my God, and he shall never go out from it again. And I will inscribe upon him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, as well as my new name.

He that has an ear, let him hear what the Spirit says to the churches!"

He who overcomes, I will make into a pillar in the temple of my God, and he shall never go out from it again: cf. Ps. 23:6, Rev. 7:15-17.

The image of stability presented here seems to contrast with the city in which the church of Philadelphia is located, which was particularly susceptible to earthquakes.

And I will inscribe upon him the name of my God…as well as my new name: Rev. 14:1; 22:4.

This mention of names may be another reference to the city, which had been given different names and epithets throughout its history.

The name of the city of my God: cf. Ezek 48:35.

The new Jerusalem: cf. Rev 21:10-22:5.

My new name: cf. Rev. 19:12-13,16.

Commentary by St. Bede:

“Because thou hast kept the word of my patience, etc.” Because thou hast kept My example in suffering adversity, I also will keep thee from the impending afflictions, not, indeed, that thou mayest not be tempted, but that thou mayest not be overcome by adversity. And although the Church is always tried by adversity, yet, in this place, the hour of temptation, and the humiliation of the Jews in the time of the Antichrist, may be signified; that, as frequently happens in the course of this book at the sixth in order, so here also at the sixth angel, the last persecution may be designated. But as to this, it is well believed that the wicked Jews will be deceived as well as deceive, but that others will understand the law spiritually through the instruction of the great prophet Elijah, and will be incorporated among the members of the Church, and bravely overcome the enemy.

“Behold, I come quickly.” Do not grow weary in endurance, for I will help thee quickly, lest perhaps another, through thy failure, receive the reward which was decreed for thee. So it is impossible that the number of the saints which is fixed with God should be diminished by the faithlessness of the increasing tares. For if the lost crown is delivered to another, the place of him who has lost it is not vacant.

“He that shall overcome, I will make him a pillar in the temple of my God, etc.” He who has overcome adverse things for My sake shall be glorious in the temple of the Church, and shall no more fear any loss which adversity can bring. The pillars, that is, holy men, at one time strengthen the Church by their support, at another adorn it by their elevation, like the two pillars at the door of Solomon’s temple.

“And I will write upon him the name of my God.” That is, because we are called “the sons of God” by adoption.

“And the name of the city of my God, the new Jerusalem.” He shall be joined to the unity of the Church, which, by heavenly grace, is born again to a new life.

“And my new name.” This is the Christian name, not that it is new to the Son of God, Who had this glory before the world was made, but new to the Son of Man, Who died and rose again, and sitteth on the right hand of God.

Commentary by St. Victorinus:

“And I will keep you from the hour of temptation.” That they may know His glory to be of this kind, that they are not indeed permitted to be given over to temptation.

“He that overcomes shall be made a pillar in the temple of God.” For even as a pillar is an ornament of the building, so he who perseveres shall obtain a nobility in the Church.

Commentary by Oecumenius of Trikka:

(verse 10) He means the persecution of Christian that took place in the time of the emperor Domitian, who was the second persecutor after Nero, as Eusebius narrates in the Church History. This too, was when the blessed Evangelist was condemned to live on Patmos, a small and desolate island.

(verse 11) What are you to hold fast? Clearly, true love for the Lord; if you strive in this until the end you will have the crown of life. For the prize of victory is for those who endure.

(verse 12) He is describing their enjoyment of God forever and their dwelling in good quarters and the bliss, which, he says, they have in the age to come. The new name, he says, is that which men until now has nowhere been heard, which the saints who reign together with Christ will receive, who are named friends, brothers, and servants. But the new name exceeds even these. For these have not only been mentioned in Holy Scripture but have also come into the hearing of men. But the new name is nowhere named.

Commentary by St. Nicolas of Lyra:

“I will also keep thee from the hour of the temptation.” From the Roman Emperors ruling in the whole world and wherever they are persecuting the Catholic faith. Nevertheless, contrary to this, it seems that this persecution had already occurred under two emperors, namely, Nero and Domitian, as it is said in the ‘Legend of St. John’: “By the order of Domitian he was sent into exile onto the island called Patmos, where this book was written, and in that same year Domitian was killed.”

It must be said, therefore, that although the persecution of the Christians by these emperors had passed, the greater persecutions by later emperors were in the future. John speaks of this before it occurred via a future mode.

“That no man take thy crown.” For when some fall from justice in the present, others are substituted for them, just as it is clear in the “*Legend of the 40 Martyrs *(of Sebaste),” when one of them fell, the jailer was substituted, and received his crown.

“In the temple of my God,” that is, in the Church.

“And he shall go out no more,” neither through apostasy nor through excommunication.

“And I will write upon him the name of my God,” Because in the Scriptures such are called gods, “*I say, you are gods *(Ps. 82:6).” Which the Savior explains, when He says in Jn. 10:35, “Those to whom the word of God came were called ‘gods’.” He represents in the Church the person of God.

“And the name of the city,” that is, of the Church, which is clear from what follows: “which cometh down out of heaven;” for the Church is ruled and ordered by the Holy Spirit. It must be noted that Christ, inasmuch as He was human, speaks naming His God.

“And my new name.” Because it is called Christian from Christ, which name He did not have from the beginning, granted He may have been called Jesus at the circumcision (Lk. 2), but after the baptism He was called Christ. Similarly, His faithful from the beginning were not called Christians, but only Disciples. Thereafter, when the faith spread to Antioch and the faithful multiplied there, they were first called Christians, as it says in Acts 11:26.

Commentary by Apringius of Beja:

“And I will write on him the name of my God” so that he might be signed with the divine name and be adored with the glory of immortality and might receive the name of the divine city Jerusalem, which is the vision of peace, and so fully enjoy the security of perpetual quiet and security. This is that city “which descends out of Heaven from God”, so that the saints might dwell and repose within it.

“And my new name.” In God nothing is old, because he does grow with age. But the name of the Lord is always new, always fresh. And if any is named by this name, having been changed by the eternal power, he will obtain eternal life.

 

[patrick457]

14-19: "And to the Angel of the church in Laodicea, write:

"The Amen, the Faithful and True Witness, the beginning of God’s creation, says these things:
"I know your works, that you are neither cold nor hot. I wish you were either cold or hot. So then, because you are lukewarm and neither hot nor cold, I will vomit you out of my mouth. For you say, ‘I am rich, and have grown rich, and have need of nothing,’ and had not known that you are wretched, miserable, poor, blind, and naked.

I advise you to buy from me gold refined by fire, so that you may become rich; and white garments to put on so that your shameful nakedness may not be exposed; and buy eye ointment to smear on your eyes, that you may see.

All whom I love, I reprove and chastise. Be zealous, therefore, and repent."

Laodicea: Laodicea-on-the Lycus also transliterated as Laodiceia or Laodikeia, earlier known as Diospolis and Rhoas, was the ancient metropolis of Phrygia (also attributed to Caria and Lydia), built on the river Lycus, in Anatolia near the modern village of Eskihisar (Eski Hissar), Denizli Province, Turkey.

The town was originally called Diospolis, and afterwards Rhoas, and Laodicea, the building of which is ascribed to Antiochus II Theos, in 261-253 BC, in honor of his wife Laodice, was probably founded on the site of the older town.

It was approximately 160 km (ca. 80 miles) east of Ephesus and ca. 40 miles southeast of Philadelphia and, according to Strabo, it was on a major road.

The city benefited from its advantageous position on a trade route and became one of the most important and flourishing commercial cities of Asia Minor, in which large money transactions and an extensive trade in black wool were carried on.

The wealth of its inhabitants created among them a taste for Greek art, as is manifest from its ruins; and that it did not remain behind in science and literature is attested by the names of the sceptics Antiochus and Theiodas, the successors of Aenesidemus, and by the existence of a great medical school.

http://www.peculiarpress.com/ekklesia/images/mainstreet (holylandphotos).jpg
Ruins of the main street of Laodicea.

The place often suffered from earthquakes, especially from the great shock in the reign of Nero (60 AD), in which it was completely destroyed. But the inhabitants declined imperial assistance to rebuild the city and restored it from their own means.

Antiochus the Great transported 2000 Jewish families to Phrygia from Babylonia, according to Josephus. Many of Laodicea’s inhabitants were Jews, which may be the reason why it became one of the chief seats of Christianity at a very early period.

The Amen: The Hebrew word ’Amen derives from the Hebrew verb ’aman, a primitive root. The word means “to be firm, confirmed, reliable, faithful, have faith, believe.”

This word was used Hebrew text of Isaiah 65:16 as a Divine title (usually rendered as the God of truth or the God of faithfulness):

So that he who blesses himself in the Earth shall bless himself in the God of truth (Hebrew: B’Elohi-'Amen, literally: the God of [the] Amen); He who takes an oath in the land shall swear by the God of truth; For the hardships of the past shall be forgotten, and hidden from my eyes.

Here when the title is applied to Christ (cf. 2 Cor 1:17-20), it seems to bear the same meaning as His other title ‘The Faithful and True’.

Lukewarm: The image here is that of a beverage that should be either hot or cold. Perhaps here is an allusion to the hot springs of Hierapolis (present-day Pamukkale) across the Lycus river from Laodicea and the fresher and colder water at Colossae (located near present-day Anatolia, 12 miles from Laodicea); by the time the water from Hierapolis reached the aqueducts of Laodicea, it would have already been tepid.

I am rich, and have grown rich: The church in Laodicea are materially rich but spiritually poor. Compare their situation with that of Smyrna, which is materially lacking but spiritually wealthy; cf. Rev. 2:8-9.

Gold refined by fire: compare 1 Peter 1:7.

Naked…white garments: The ‘white garments=purity and vice-versa’ motif, present throughout the book, continues here. An irony here is that the city is known for its violet/purple woolen cloth and black wool.

Eye ointment: The image of eye salve is unusual, and here again many have suggested a local reference. Because Strabo mentions the existence of a medical school near the city during the Roman era, some have tried to link the production of a famous eye medicine known as “Phrygian powder” to Laodicea in particular, but there is no conclusive evidence of this.

Commentary by Oecumenius:

(verse 14) He says, “These are the words of the Amen”: this is equivalent to "*The true one says these things *(Rev. 3:7).” For Amen is “Yes.” For in Him is “Yes,” and not “No” at all, as is said about him (2Cor. 1:19).

What is the meaning of the present text, “the beginning of God’s creation?” Nothing other than the ruler of God’s creation, and He who has the rule over all things. For since the Father has made all things through the Son, it follows that as the maker and craftsman of the universe, who brings the universe into being from non-existence, he rules over what has been brought into being by him.

(verse 15) The one who is aglow with the Spirit is hot- for says the divine Apostle, “*those who are aglow with the Spirit *(Rom. 12:11)"- but the one who is deprived of the activity and visitation of the Holy Spirit is cold.

Commentary by St. Bede:

“And to the angel of the church of Laodicea, write.” Laodicea means “the lovely tribe of the Lord,” or, “they were in vomiting.” For there were there both those to whom He said, “I will spew thee out of My mouth,” and those also to whom He said this, “Whom I love, I rebuke and chasten.” But, according to the Greek, it is interpreted, “a just people.”

“These things saith the Amen, the faithful and true witness.” Amen is interpreted, “truly,” or “faithfully.” Christ, therefore, Who in the essence of His divinity is truth, declared that, by the mystery of His Incarnation, He was made “the beginning of the creation of God,” that He may train the Church by these things for the endurance of sufferings.

“I know thy works, that thou art neither cold, nor hot, etc.” Thou art neither fervent in faith, nor entirely unbelieving. But, if thou wert still unbelieving, there would yet remain to thee the hope of conversion, whereas now, in that thou doest not the will of the Lord which thou knowest, thou shalt be cast forth from the bosom of My Church.

“Because thou sayest: I am rich, and made wealthy.” Thou art content with faith alone, and it is in vain that thou layest claim to the treasures of righteousness. But if thou desirest to be truly rich, forsake all things, and buy the fervour of love, proved in the flame of afflictions, and anoint the eyes of they mind, not with the antimony of deceitful boasting, but with the eye-salve of divine knowledge. To ‘anoint the eyes with eye-salve’ is to gain an understanding of holy Scripture by the performance of a good work.

“Such as I love, I rebuke and chastise.” Do not shrink from suffering adversity, seeing that this is a special proof that thou art loved by the Lord.

“Be zealous therefore, and repent.” He shews that there had been there such as were emulated and followed.

Commentary by St. Nicolas of Lyra:

“I know thy works,” to be imperfect. Therefore it is added: “that thou art neither cold,” avoiding transgressions for fear of punishment, “nor hot,” that is, fulfilling my laws with loving fervor.

“But because thou art lukewarm,” that is, slow to the good, disagreeable, and idle.

“I will begin to vomit thee out of my mouth;” that is, to repel you from me, as something abominable; for idleness is at the bottom of the vices.

Commentary by St. Victorinus:

Moreover, the seventh association of the Church declares that they are rich men placed in positions of dignity, but believing that they are rich, among whom indeed the Scriptures are discussed in their bedchamber, while the faithful are outside; and they are understood by none, although they boast themselves, and say that they know all things—endowed with the confidence of learning, but ceasing from its labour. And thus He says:

“That they are neither cold nor hot.” That is, neither unbelieving nor believing, for they are all things to all men. And because he who is neither cold nor hot, but lukewarm, gives nausea, He says:

“I will vomit you out of My mouth.” Although nausea is hateful, still it hurts no one; so also is it with men of this kind when they have been cast forth. But because there is time of repentance, He says:

“I persuade you to buy of Me gold tried in the fire.” That is, that in whatever manner you can, you should suffer for the Lord’s name tribulations and passions.

“And anoint your eyes with eye-salve.” That what you gladly know by the Scripture, you should strive also to do the work of the same. And because, if in these ways men return out of great destruction to great repentance, they are not only useful to themselves, but they are able also to be of advantage to many, He promised them no small reward—to sit, namely, on the throne of judgment.

 

[patrick457]

20-22: "Behold, I stand at the door, and I knock. If anyone hears my voice and opens the door, I will come in to him, and will dine with him, and he with me.

To him who overcomes, I will give to him to sit down with me on my Throne, as I also overcame, and sat down with my Father on His Throne.

He that has an ear, let him hear what the Spirit says to the churches."
http://www.kcm.co.kr/bible01/gnb/gnb445.jpg
If anyone hears my voice and opens the door, I will come in to him…

Commentary by Oecumenius:

(verse 20) The Lord is showing His own meekness and peacefulness. Even now the Lord says to the bride in the Song of Songs, “*Open to me, my sister, my bride *(Song 5:2).” And if anyone will open to him, he will enter. Otherwise, He will pass by. The supper with the Lord signifies participation in the Holy Mysteries.

(verse 21) That is, to reign together with Him. For it is said by the most wise Paul, “*If we suffer with him, we shall also reign with him *(Rom. 8:17).” He says, “As I, too, have conquered, and reign with my Father,” for the Lord also said in the Gospels, “*Be of good cheer; I have overcome the world *(John 16:33).”

Commentary by St. Andrew of Caesarea:

(verse 20) Not by compulsion, He says, is My presence; for I knock at the door of the heart and rejoice with those who open to their salvation. This salvation I consider food and supper, and I eat what they eat, and thus they banish the famine of hearing the word of the Lord (Amos 8.11) and the darkness of errors.

(verse 21) “The throne” indicates the Kingdom and the rest of the coming age. Therefore He says that those who have conquered the enemy “*will be glorified with me and will rule with me *(Rom. 8:17).”

When He says, “as I myself have conquered,” he is speaking in a human manner on account of the assumption of the flesh. For God the Word did not acquire the kingdom as a prize for virtue, for He has this essentially as an eternal possession. For if this were not so, He would not be able to share it with others. But according to the Theologian and the “Son of thunder,” He shared from His fullness with all the saints (John 1:16).

For this reason also He promised to His holy Apostles that they would sit upon twelve thrones and judge the future twelve tribes of Israel (Matt. 19:28), for when He who is God and the eternal King became man for us, He shared everything which is ours, except only sin, and shared everything of His with those who had conquered the Devil, as it was possible for human nature to receive. Therefore, having made a cloud the chariot of His ascension into Heaven, He said through the Apostle that the saints would be snatched up to meet Him on the clouds (1 Thess. 4:17).

And when He, who is Creator and Lord of creation, shall come as Judge, He will allow the saints to judge those who had rebelled against the truly divine and blessed service.

Commentary by St. Bede:

“Behold, I stand at the gate, and knock, etc.” I knock, indeed, at the door of thy heart with the right hand of exhortation, and if thou receive it willingly, thou shalt be deemed worthy of My dwelling with thee, and being fellow-heir with thee.

“To him that shall overcome, I will give to sit with me in my throne.” By “sitting with Him” He means, being a partner in power and judgement. “Who has made us sit together,” he says, “in heavenly places in Christ.”

“As I also have overcome, and am set down with my Father in His Throne.” The Lord, as a Conqueror, sat down with the Father on the throne, in that, after the conflict of His passion, after the victory of His resurrection, He manifested Himself more clearly to all, as coequal with the Father in power. Observe, that in all the churches the Lord first declares His own power, then recounts the works of the Church as worthy either of praise or blame, but always with admonition intermixed, and that in the last place He assigns to either part the reward which is due, and which may be understood both of the present and the future. But when He subjoins, “Who hath ears, let him hear;” we are without doubt to understand the ears of the heart for obedience to the commands.

 

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4:1-2a: After this I looked, and behold, a door was opened in Heaven, and the first voice that I heard, like a trumpet speaking with me, said: “Come up here, and I will show you the things which must come to pass after this.” Immediately I was in the Spirit.

The first voice that I heard, like a trumpet speaking with me: cf. Rev. 1:10.

I was in the Spirit: cf. Ezekiel 1: 28, 2:1-3, 8:3; Rev. 1:10.

http://home.earthlink.net/~jorevel4/DOOR.jpg

Commentary by St. Bede:

door. After describing the works of the Church and its future condition, he recapitulates from the birth of Christ, with an intention to repeat the same things in a different manner, for in this book he repeats under various figures the whole period of the Church’s history. “Behold,” he says, “a door opened in Heaven.” He fitly sees a door in Heaven, as he is about to ascend, for that it is promised that the heavenly mysteries are to be opened to him, or, because Christ is the door. He who believes that He was born, and suffered, mounts up to heaven, that is, the light of the Church, and so is made spiritual, and beholds the things which shall be, as he says.

voice. That is, it was like the former voice which had said, “What thou seest, write in a book.”

Commentary by Oecumenius:

It is not that there is in Heaven a door that is being shut and opened from time to time, but this is how it was shown to John so that he might see the things above the heavens. For when any door is opened, the things inside are necessarily observed. He says, And I heard a voice, which sounded like a trumpet and said to me: Come up here, he says, so that you may see the things which are going to take place.

“Immediately I was in the Spirit.” For the way up was neither bodily nor perceptible.

Commentary by St. Andrew of Caesarea:

The opening of the door signifies the revelation of the hidden mysteries of the Spirit. The trumpet represents the loud voice of the Revealer. “Come up here” indicates that the mind of the hearer is to turn away completely from the things of the earth and be turned toward Heaven.

Commentary by St. Victorinus:

“After this, I beheld, and, lo, a door was opened in Heaven.” The New Testament is announced as an open door in Heaven.

“And the first voice which I heard was, as it were, of a trumpet talking with me, saying, Come up hither.” Since the door is shown to be opened, it is manifest that previously it had been closed to men. And it was sufficiently and fully laid open when Christ ascended with His body to the Father into Heaven. Moreover, the first voice which he had heard when he says that it spoke with him, without contradiction condemns those who say that one spoke in the prophets, another in the Gospel; since it is rather He Himself who comes, that is the same who spoke in the prophets.

For John was of the circumcision, and all that people which had heard the announcement of the Old Testament was edified with his word. “That very same voice,” said he, “that I had heard, that said unto me, Come up hither.” That is the Spirit, whom a little before he confesses that he had seen walking as the Son of Man in the midst of the golden candlesticks. And he now gathers from Him what had been foretold in similitudes by the law, and associates with this scripture all the former prophets, and opens up the Scriptures. And because our Lord invited in His own name all believers into heaven, He forthwith poured out the Holy Spirit, who should bring them to Heaven.

Commentary by Apringius of Beja:

Who would think that he speaks anything fleshly who reports that he had entered in the spirit? A man so thoroughly tested by his God receives nothing fleshly, nothing earthly. But he was in the spirit so that he might see the Lord of majesty, whom he perceives in the spirit, but does not behold in the flesh. He thereby fulfilled what the apostle said: “*Even though we knew Christ according to the flesh, we know him thus no longer *(2 Cor. 5:16).”

Commentary by Primasius of Hadrumetum:

This is, therefore, the voice of prophecy of which it is said, “*Lift up your voice like a trumpet *(Isa. 58:1).” One has gone up and ascended who, having despised the world, is either compelled to come to the Church or obtains admission to her. He ascends from the valley of tears to the height of that dignity of which we read, “*Come, let us go up to the mountains of the Lord and to the house of the God of Jacob, and He will teach us His ways *(Isa. 2:3).”

However, the faithful are also invited to ascend to Heaven when they are commanded to seek and to taste what is in Heaven and not what is upon the Earth. For when a new convert in the Church is taught that Christ suffered, was raised and has ascended to the Father, and then beyond these things is taught and instructed spiritually to contemplate Him in the Father according to the form of God, he is rightly said to ascend, since he will see the secrets of the mysteries in which he has believed. Therefore, the Lord said, “*Do not touch me, for I have not yet ascended to the Father *(Jn. 20:17),” wishing this touching to be understood as belief.

 

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4:2b-3: And behold, there was a Throne set in Heaven, and One sitting on the Throne, who was in appearance like a stone, jasper and carnelian; and a rainbow was round the Throne, in appearance like an emerald.

http://home.earthlink.net/~jorevel4/THRONE CLOSE.jpg

There was a Throne set in Heaven, and One sitting on the Throne: cf. Isaiah 6:1, Ezekiel 1:26-28, Daniel 7:9.

Jasper: An opaque, impure variety of silica, usually red, yellow or brown in color. This mineral breaks with a smooth surface, and is used for ornamentation or as a gemstone. The name means “spotted stone”, and is derived from Anglo-French jaspre, from Old French jaspe, from Latin iaspidem, the accusative of iaspis, from Greek iaspis, via a Semitic language (cf. Hebrew yashepheh, Akkadian yashupu), ultimately from Persian yashp.

http://magnoliajewellery.co.uk/catalog/images/green-jasper.gif
Polished green jasper (whilst the common color of jasper is red, some think that the Greek word iaspis means the more rare green-colored jasper, with the red one grouped together with sard)
Carnelian: The Greek word used here is sardiō, which was rendered in old translations as ‘sardine’ or ‘sardius’. Carnelian and sard are actually similar to each other (and the two words were often used interchangeably), but sard is generally harder and darker than carnelian.

http://upload.wikimedia.org/wikipedia/commons/thumb/1/12/Carnelian_sard_(mineral_specimen).jpg/250px-Carnelian_sard_(mineral_specimen).jpg
Two polished carnelian/sard pebbles.

Commentary by St. Bede:

a throne. The Lord dwells within the Church, which is fixed in a heavenly abode. Pope Gregory interprets the throne of God in the vision of Micaiah of the angelic powers, “over whose minds presiding on high, He disposeth all things below.”

jasper. The colour of the jasper signifies water, of the sard fire, and we know that judgement is represented by these two. For “as it was,” He says, “in the days of Noah, so shall also the coming of the Son of Man be.”

rainbow. The rainbow, which is caused by the rays of the sun shining upon the clouds, and which was first produced after the deluge for a sign of propitiation, denotes that the Church is protected by the intercession of the saints whom the Lord enlightens, and these are well compared with an emerald, a stone of a deep green. For as they wait with a more perfect faith for an inheritance that fadeth not away, so do they by their prayer more powerfully protect the rest.

Commentary by St. Nicolas of Lyra:

“And immediately I was in the spirit;” by understanding the imaginary vision.

“There was a Throne set in Heaven;” Through this, the authority and power of God ruling the Church is understood.

“And upon the Throne one sitting,” namely, The Trinity.

“And he that sat, was to the sight like the jasper and the sardine stone.” Such visions occur appropriate to what is revealed. God appearx, as governing the Church militant, because God is its consoler and fire of charity. In the primitive Church God sent the Holy Spirit upon the apostles in the image of fire. Therefore, here it is called the color of jasper; for the green is a conforming sight.

“And the sardine stone,” that is, the color red. Because of its similarity to fire, it signifies the fire of charity.

“And there was a rainbow round about the Throne;” the rainbow signifies the covenant between God and the Church. The rainbow is a sign of the covenant between God and the earth (Gen. 9).

“In sight like unto an emerald.” An emerald is green in color, and this is one of the colors of the rainbow. Thus this imaginary rainbow appeared with the color green appearing more intense than the rest. This signifies God’s future consolation to the elect, especially in the future tribulation of the Church, because the color green is a comforting sight.

Commentary by St. Victorinus:

“Immediately I was in the Spirit.” And since the mind of the faithful is opened by the Holy Spirit, and that is manifested to them which was also foretold to the fathers, he distinctly says:—

“And, behold, a Throne was set in Heaven.” The Throne set: what is it but the Throne of judgment and of the King?

“And He that sat upon the Throne was, to look upon, like a jasper and a sardine stone.” Upon the throne he says that he saw the likeness of a jasper and a sardine stone. The jasper is of the color of water, the sardine of fire. These two are thence manifested to be placed as judgments upon God’s tribunal until the consummation of the world, of which judgments one is already completed in the deluge of water, and the other shall be completed by fire.

“And there was a rainbow about the throne.” Moreover, the rainbow round about the throne has the same colors. The rainbow is called a bow from what the Lord spoke to Noah and to his sons, that they should not fear any further deluge in the generation of God, but fire. For thus He says: I will place my bow in the clouds, that ye may now no longer fear water, but fire.

Commentary by Oecumenius:

Jasper signifies for us God’s ability to give life and to provide for our needs, since every nourishment of human beings and four-footed animals and birds has its source, and thus its cause, originating from green plants. But sardine stone he describes the awe of God, “*For our God is a devouring fire *(Dt. 4:24)."

But the sardine stone is not the first with God; jasper is the first. For His nature is goodness itself, kindness, and gentleness, and He wishes to be our Father rather than our Tyrant. That spiritual rainbow circling the divine throne, was of a single color, for it was like an emerald. It indicates all the holy and ministering spirits around God, wherefore he has called it a rainbow, even though it has a single color, so that from the variegated colors of the rainbow we may obtain an idea of the numerous ranks and differences of the divine angels.

Commentary by Primasius:

Since the rainbow was given as a sign of safety after the Flood; it is now suitably used as a sign of the Church’s reconciliation to God. For when the storm clouds are irradiated by the splendor of the sun, they produce the form of a rainbow. In comparison to this, when the souls of the saints are illuminated by the Sun of Righteousness, which is Christ, His deity deigns to be reconciled by their intercession.

Commentary by Apringius:

The jasper stone shines with a green and radiant brightness, so that he might know that the flesh of the assumed man, taken up without a hint of sin, shines with the vigor of everlasting sincerity and glows through the indwelling of the divine power. However, the carnelian stone is red and glimmers with a certain darkness, so that you might recognize the integrity of the undefiled flesh assumed from the modest and humble Virgin.

 

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4-8a: And surrounding the Throne were twenty-four thrones: and upon the thrones I saw twenty-four Elders sitting, dressed in white garments, and on their heads were crowns of gold.

And out of the Throne proceed lightnings, and voices, and thunders, and seven lamps of fire were burning before the Throne, which are the seven Spirits of God, and before the Throne was a sea of glass, like a crystal, and in the midst of the Throne, and around the Throne were four Living Creatures, full of eyes before and behind; and the first Living Creature is like a lion, and the second Living Creature is like a calf, and the third Living Creature hath the face as a man, and the fourth Living Creature is like an eagle flying. And the four Living Creatures, having each one of them six wings, are full of eyes around about and within.

Twenty-four Elders: Usually interpreted as the twelve Sons of Jacob and the Twelve Apostles, though a few have suggested alternate interpretations for their identities.

Lightnings, and voices, and thunders: As in other descriptions of God’s appearance or activity; cf Rev 8:5; 11:19; 16:18, Exodus 19:16, Ezekiel 1:4, 13.

Seven lamps of fire: While at first this may suggest seven individual lampstands (and this is how it was mostly depicted in early art), many feel that this, like 1:12, is a reference to the Menorah. Since in Old Testament times it was created with the express purpose that it might stand in the very sanctuary of the Tabernacle to represent the very presence of God, it is probable that it is this lampstand which is referred to in chapter four of Revelation, and burns in the very presence of God Himself.

It would be fitting to note that, formerly the Liturgy of the city of Rome had seven Acolytes carrying tapers stand in front of the Altar as the Mass is being celebrated (the ancestor of our custom of placing candles on the Altar).

Before the Throne was a sea of glass, like a crystal: cf. Ex. 24:10, Ezekiel 1:22-26; 10:14.

Four Living Creatures: cf. Ezekiel 1:5-21. Their appearance are a combination of the Cherubim in Ezekiel (human and animal heads) and the Seraphim in Isaiah 6:2 (six wings).

Covered with eyes: these suggest God’s knowledge and concern.

Lion…calf…man…eagle: these symbolize, respectively, the noblest, strongest, wisest, and swiftest in creation. Since the 2nd century, these four creatures have been used as symbols of the Evangelists Mark, Luke, Matthew, and John, respectively (a few however identify the lion with Matthew and the man with Mark).

Commentary by Oecumenius:

(verse 4) Only God, the one who knows the hidden things, and he to whom they are revealed, would know who were the 24 elders seated on the throne. My guess is that they were Abel, Enoch, and Noah, Abraham, Isaac, and Jacob, Melchisedek and Job, Moses and Aaron, Joshua the son of Nun, and Samuel, David, Elijah, and Elisha, the twelve minor prophets combined together as one, Isaiah and Jeremiah, Ezekiel, Daniel, Zechariah, and John, James the son of Joseph, and Stephen, the martyrs of the New Testament.

One could have spoken of Peter, Paul, and James the brother of John, whom Herod killed with a sword, and the rest of the band of the holy apostles, if they had not been promised from the Lord that they would sit, not now, but in the new age, on twelve thrones, which are clearly different from those mentioned here. For this is what the Lord said to them in the Gospel according to Matthew: “*Truly I say to you, that you who have followed me, in the new age when the Son of God shall sit on his glorious throne, you too will sit on twelve thrones, judging the twelve tribes of Israel *(Matt. 19:28).” The white garments are a sign of their purity in their lifetime; the crowns are the sign of their conquest of their passions and spiritual enemies.

(verse 6) The vision of the sea is the multitude; and the glass and the crystal denote the purity and the freedom from every defilement of the holy spirits around God, who are as the sea in number; “for a thousand stood before Him,” says Daniel (7:10), and “ten thousand times ten thousand waited upon him”; and although there are so many, all of them are pure, resembling glass and crystal. four living creatures, full of eyes before and behind: This is not to say that these are the holy living creatures whom Ezekiel the prophet was deemed worthy to see. Each of those had both four faces and eight wings, and they sidled along on wheels called Gelgel. And those were the Cherubim, so called by Ezekiel (10:20), but these, as I surmise, are the seraphim, who were shown to the blessed Isaiah (Isa. 6:2).

(verse 7) For since every perceptible and earthly body is composed of the four elements-fire, earth, air, and water-each of the living creatures represents one of these. The lion represents fire, on account of the heat and the passion of the animal; the ox represents the earth, because the ox’s work is on the earth; the man represents the air, for man is a heavenly creature and high in the air on account of the subtlety of his mind; the eagle represents water, for birds have their origin in water. They are seen around the throne of God, since those who are signified by the living creature, that is, those on earth, are deemed worthy of his concern and providence.