him hear what the Spirit saith the full establishment of his kingdom, at the end of the Mosaic law. unto the churches; He that thinking multitude; they would not discern its import; it was for those It is not supposed that all the who had ears to hear, i. e., ears Christians were then personally pres- that were open to hear. Such were ent before the Son of God. He was called upon particularly to take notice not personally present himself on earth of what was said. Dr. Campbell at that time. It was not an outward, says "that Jesus Christ never emvisible, tangible crown which the ploys the words, 'He that hath ears faithful Christians were to receive; to hear,' &c., in the introduction or but it was then to be made manifest conclusion of any plain moral instructo the world, by the establishment of tions, but always after some parable, the gospel and the overthrow of the or prophetic declarations figuratively Jewish nation and religion, that the expressed." Dis. II., part iii., sec. 5. Christians were right; that they had ¶ What the Spirit saith. — John spoke labored in a just cause; that they had by the spirit. The spirit of the risen fought a GOOD fight; that their stead- Son of God was with him to guide fastness was not in vain. This was him into all truth; Rev. i. 10. This a crown, full of brilliant gems. They spirit was "the spirit of truth," had been cast down and trodden "whom the world cannot receive, under foot. Their enemies had tri- because it seeth him not, neither umphed over them. They desired no knoweth him ;" John xiv. 17. ¶Overother crown than to be fully vindi- cometh. - The style here, as we have cated before the world, their course had occasion to show before, is pecuapproved, their doctrine establish- liarly that of the apostle John; 1 ed, — the faith they had kept made tri- Epis. v. 4, 5. ¶ Second death. This umphant. That was a crown indeed! phrase occurs nowhere except in the What a bright halo of glory has book of Revelation; see ii. 11; xx. encircled the head of Paul (to make 6, 14; xxi. 8; and these are all the him the representative of many others) instances of its occurrence. And ever since the appearing and king- what is the "second death?" We dom of the Lord Jesus. He has shall give a direct answer, in the lanbeen honored, and forever will be guage of Scripture. Rev. xx. 14: honored, by the church of God. His" And death and hell were cast into name has been written on her ban- the lake of fire. THIS IS THE SECOND ners in letters of light. Although so DEATH." And again, in Rev. xxi. 8: great a persecutor before his conver- "But the fearful and unbelieving, sion, although born out of due time, &c., . shall have their part in yet he has been associated with Jesus the lake which burneth with fire and the apostles in the affections of and brimstone, WHICH IS THE SECOND the church universal. His crown was DEATH." Here we feel confident, that not personal aggrandizement, for that to be cast into the lake of fire and his soul did not desire; but it was the brimstone was the second death. The high satisfaction of standing vindi- revelator, at the time he mentioned cated before the world as having kept the "second death," in the case the true faith, as having defended a before us, had been speaking of the righteous cause, as having fought a rebellious and persecuting Jews, "the good fight, as having labored for the synagogue of Satan." That the advantage of the world. Jews as a nation were cast into the 11. He that hath an ear. This lake of fire when their city was shows that what the revelator had destroyed the second time, will be uttered was worthy of deep con- evident to every one who will read sideration. It was not for the un-Ezek. xxii. 18-22. See also Isa. overcometh, shall not be hurt of the second death. 12 And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; xxxi. 9: "The Lord's fire is in Zion, and his furnace in Jerusalem." They suffered the second death, then, -an utter, total death, - at the time of the entire overthrow and extinction of their nation. "He that overcometh, shall not be hurt of the second death;" i. e., he that is faithful through all tribulations, shall not be involved in the general calamity which is about to fall on the Jews, and on all the enemies of Christ. Let the reader examine the following passages, and he will see that the terms "fire and brimstone" are terms frequently employed by the sacred writers to describe the judgments of God in the present life; Gen. xix. 24; Deut. xxix. 23; Job xviii. 15; Psa. xi. 6; Isa. xxx. 33; xxxiv. 9, 10; Ezek. Xxxviii. 22; Luke xvii. 29. For further remarks on the second death, see our comments on Rev. xx. 6, 14; and xxi. 8. EPISTLE TO THE CHURCH IN PERGAMOS. 12. Angel. — See the notes on ii. 1 and 8. ¶ Pergamos. - This place is mentioned but twice in the Scriptures; Rev. i. 11; ii. 12. It was a celebrated city of antiquity, the most important place in Mysia, and the most northerly of the places that contained the seven apocalyptical churches. It probably existed eight or ten centuries before Christ. It was famed for its library, which yielded only to that of Alexandria in extent and value, and it is said to have contained upwards of two hundred thousand volumes. It was the birth-place | of the celebrated Galen, and in its vicinity there was a famous temple of Esculapius. The modern town 13 I know thy works, and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain retains the name of Bergamo, Bergamah, or Bergma. He which hath the sword with two edges. - This is a reference to the Son of man; see i. 16; and to the notes on that text we refer the reader. 13. I know thy works. This was said to the whole seven of the churches. ¶ Where thou_dwellest.· The place is specially referred to, as if for some reason it was worthy of particular observation. The peculiarity is brought out in the next words. Where Satan's seat is. That is, his location, his place of influence and power. There had been a great opposition to Christianity there. It was a place of great heathen strength. The immense library was there, which perhaps brought together the heathen and Jewish scholars from all parts of Asia, Greece, and the more western parts of the world. This would tend to give character and strength to the opposition to Christianity. The word Satan has much the same general use in the Scriptures as diabolos, or devil. the case before us it is used for the adversaries collectively at Pergamos. Peter was the Satan when he opposed his master; Matt. xvi. 23; Mark viii. 33. In one case Satan seems to signify a disease; Luke xiii. 16. But when Paul says, "The God of peace shall bruise Satan under your feet shortly," Rom. xvi. 20, he refers undoubtedly to the human adversaries of Christianity. In The word seems also to bear the same sense in 1 Thess. ii. 18: “Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us." We do not suppose Paul meant > among you, where Satan dwell-eat things sacrificed unto idols, eth. and to commit fornication. 15 So hast thou also them 14 But I have a few things against thee, because thou hast that hold the doctrine of the there them that hold the doc- Nicolaitanes, which thing I trine of Balaam, who taught hate. Balak to cast a stumbling-block 16 Repent; or else I will before the children of Israel, to come unto thee quickly, and that some invisible, intangible, malicious agent had power enough over him to succeed for a length of time in hindering him against his will from doing his duty. We shall define Satan's seat then to be the place of a powerful and wicked opposition to Christianity. And yet the church as a body stood fast. ¶ Hast not denied my faith. They did not abandon the name of Christ, and they held fast his faith, even in those terrible days when Antipas was slain. Dr. Hammond tells us that Antipas was cotemporary with the apostles; that he was bishop of the church of Pergamos, and that in his very old age he fed and ruled the flock in all godliness. He was a faithful martyr, and was slain where Satan dwelt. It is certain from the text that he was a Christian, that he was faithful even unto death, and that he was slain at Pergamos as a witness of Jesus. The character bestowed upon this church was, in general, very honorable to them. things faithful. He led the children of Israel somewhat into idolatry and uncleanness. There were men like him in the church at Pergamos, who were willing to compromise with their heathen neighbors, for the gratification of their lusts. Persons of this description are mentioned by Peter, 2 Epis. ii. 10-15, and Jude 4. 15. Doctrine of the Nicolaitanes. This church differed from the church at Ephesus. The latter hated the deeds of the Nicolaitanes, but the church at Pergamos had those among them who held the doctrines of that sect. Who these were, and what were their faults, will be seen by the notes on ver. 6. 16. Repent. This is a word of wide import. It signifies not only to change the mind, not only to have sorrow for past misdeeds or neglects, but to reform the life. Thus the church at Ephesus was called on to "repent, and do the first works," ver. 5; i. e., reform their lives, and get back again to duty and faithfulness. 14. But I have a few things against thee.-Notwithstanding the Come unto thee quickly. — See what praise which had been bestowed is said on this topic in the notes on upon them, there were some things i. 1, 3. It is remarkable how particamong them that were wrong. They ular the Son of man was to show had not divorced themselves from those who held the error of Balaam. And what was that? Balaam taught Balak, king of the Moabites, "to cast a stumbling-block before the children of Israel." See Numb. xxxi. 16: "Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord, in the matter of Peor, and there was a plague among the congregation of the Lord." Balaam was not in all that his coming in judgment was not distant. See, also, Matt. xvi. 27, 28; Mark viii. 38; ix. 1; Luke ix. 26, 27. ¶ Sword of my mouth. This is a reference to what is said i. 16; "out of his mouth went a sharp two-edged sword." This two-edged sword was the word of God. The word of God is repeatedly represented by a sword. "The sword of the Spirit, which is the word of God," said Paul, Eph. vi. 17. The author of the epistle to will fight against them with the ❘ of the hidden manna, and will sword of my mouth. 17 He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat the Hebrews employs a comparison give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it. 18 And unto the angel of the let. It was a sign of worth and purity. The figure perhaps was drawn from the breast-plate of the high priest, which had four rows of precious stones, three in each row, and on each stone was engraved the name of one of the tribes. In this way Aaron bore the names of the children of Israel in the breast-plate of judgment upon his heart, when he went in before the Lord. He thus presented them justified in God's sight; Exod. xxviii. 29, 30. God 17. He that hath an ear. See threatened the Jews who showed signs the remarks on verses 7 and 11 of of idolatry, that he would destroy this chapter. ¶ Hidden manna. — The them, "and blot out their name from manna was that food from heaven by under heaven;" Deut. ix. 14. Here which the children of Israel were sus- are the opposites. Those who fortained in their forty years' journey sook the true God, and turned to idolthrough the wilderness. It was a atry, were to have their names blotted favorite custom of the apostle John to out; while those who were faithful to represent the gospel under the figure the end, and kept themselves free of food. He learned it of his Master. and uncontaminated by the idolatry Jesus called himself the bread of God, by which they were surrounded, that came down from heaven to give should have a new name, a more life to the world. It was the same honored name, which, like the names style of metaphor to represent the of the tribes on the breast-plate of gospel by manna, - hidden, not visi- judgment, should be engraved on a ble manna. This may have refer-stone, white as a sign of purity and ence to the manna being kept in a honor. And this name should be a pot in the temple; or it may mean pass-word to glory and distinction. spiritual manna, such as is not visible None should know it, except him to the outward sense of sight. In who received it. It could not, therever. 7 we read that he who overcame fore, be counterfeited; and it was a should "eat of the tree of life, which sure security to the individual who is in the midst of the paradise of possessed it that his honors should God." The hidden manna is another never be lost. metaphor to describe the same thing. The intention was, to signify that the Christians who were faithful under 18. Thyatira. This was a considthe trials described in the Apocalypse, erable city, not a great distance from should be entitled to, and should Pergamos, and in the way from the enjoy, the highest delights of the gos- latter place to Sardis. It is menpel. T White stone. This was a tioned in Acts xvi. 14, where we are mark of honor. The stone here told that the pious Lydia, who rereferred to was a beautiful white tab-ceived Paul and Silas at Philippi, EPISTLE TO THE CHURCH AT THYATIRA. church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; 19 I know thy works, and charity, and service, and faith, belonged to Thyatira. The modern name of it is Akhissar. Smith and Dwight, the American missionaries at Armenia, state that its aspect is poor and mean, that it has of late been built up of wood, and that it probably has not more than five thousand inhabitants, of whom fifteen hundred may be Greeks. Mr. Elliott, in his Travels, gives a more favorable account, and represents the inhabitants to be nearly double the number given above. Perhaps, says McCulloch, the truth may lie between these conflicting statements. ¶ Son of God. This is the only instance of this phrase in the Apocalypse. We find the expression in all the New Testament; but no writer employs it so often as John; see Gos. i. 34; iii. 18; v. 25; ix. 35; x. 36; xi. 4; xix. 7; xx. 31; 1 Epis. iii. 8; iv. 15; v. 5, 10, 13, 20. By the use of this phrase in the case before us, we are distinctly told that the glorious personage mentioned in chapter i. as being "like the Son of man," was the Lord Jesus Christ. Compare i. 14, 15, with ii. 18. This will verify the fact completely. In both cases his eyes are said to be as flames of fire, and his feet as fine brass. 19. I know thy works. It will be seen that works are twice referred to in this verse. We think the sense of the verse is this: "I know thy works in general, — thy charity, thine administering to others, thy faith, thy patience, these are thy works. And the last more than the first.Two seasons are here referred to, viz., the season before, and the season during, tribulation. In the last, the church at Thyatira appeared to more advantage than in the first. This and thy patience, and thy works; and the last to be more than the first: 20 Notwithstanding, I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a was an excellent commendation, and was the reverse of what was said to the church at Ephesus, verses 4, 5. Still the church at Thyatira was not perfect. Their last state, on the whole, was better than the first, but it was not wholly without fault. As 20. That woman Jezebel. The Jezebel, by way of distinction, was the wife of Ahab, mentioned in the 1st and 2d books of Kings. She led her husband into idolatry, slew the prophets of the true God, entertained the prophets of Baal, in great numbers, at her own table, and at last came to a miserable death. She was a woman of great impurities. The name Jezebel occurs only once in the Apocalypse. It is not probable there was a person at Thyatira by that name; but it is used metaphorically, either for some corrupt woman who had so great an influence in the church that she could not be expelled, or for a body of false teachers. the Jezebel mentioned by the revelator is said to have claimed to be "a prophetess," she was probably some influential female, called by that name, because her character and influence were like those of Jezebel of olden time, exceedingly bad. She seduced God's servants to commit fornication, which may be understood literally or metaphorically, for unfaithfulness to God, and impurity in the matter of faith. Eat things sacrificed unto idols.- Among other vices she seduced God's servants to eat things sacrificed unto idols. This has been before mentioned as one of the errors of Balaam; see ver. 14. When the early Christians became convinced that it was the purpose of God to receive the Gentiles into the -- |