Revelation of John 2 · The Lantern

To the Church in Ephesus

To the angel of the church in Ephesus write: These things says the one holding the seven stars in his right hand, who is walking in the midst of the seven golden lampstands:

I know your works and the labor and your endurance, and that you are not able to tolerate evil ones. And you have tested those saying themselves apostles and are not, and you have found them false.

"I know thy works, and thy labour, and thy patience." In the first epistle He speaks thus: I know that thou sufferest and workest, I see that thou art patient; think not that I am staying long from thee.

He says, I know your works and your labor and your patience, "and nothing of the good things you do has escaped my notice." (Job 34:21) The one who formed the hearts of you all, who understands all your works (Ps. 32:15), and who says that you cannot bear evil men, has given you a spirit of perseverance.

I know your works, and your labor, etc. I see you, he says, diligently performing good works and patiently enduring the intolerable wrongs of the wicked; examining carefully the words and deeds of false apostles, you have not in any way wished to yield to them.

And you have endurance, and you endured for the sake of my name, and you have not grown weary.

But I have against you that you have abandoned your first love.

Remember therefore from where you have fallen, and repent and perform the first works; and if not, I am coming to you, and I will remove your lampstand out of its place, unless you repent.

Further, also, concerning Jerusalem and the Lord, they venture to assert that, if it had been "the city of the great King," it would not have been deserted. This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters.

Note that he did not say that 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.

Whence have you fallen?—Pay attention to what kind of honor you were in the beginning. I will remove your lampstand—If the people is not converted, or the church that is the lampstand, from evil, it will be cast away from the face of the Son. Such is one justice to you.

But this you have, that you hate the works of the Nicolaitans, which I myself also hate.

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.

"This thou hast also, that thou hatest the deeds of the Nicolaitanes." But because thou thyself hatest those who hold the doctrines of the Nicolaitanes, thou expectest praise. Moreover, to hate the works of the Nicolaitanes, which He Himself also hated, this tends to praise.

Because you hate the works of the Nicolaitans—The heresies are those called according to the name of Nicholas. For he was one of the seven deacons who were constituted with Stephen; when he was made a disciple, he dismissed his wife, who was beautiful; and he lived chastely, and she also likewise.

The one having an ear, let him hear what the Spirit says to the churches. To the one overcoming, I will give to him to eat of the tree of life, which is in the paradise of God.

In still another sense, a persecution can be considered as a contest. Who sets the terms of any contest if not the one who provides the crown and the prizes?

He has spoken of the toil of the church. He has described the perversity of the heretics. Now to those still in their failures, he exhorts to repentance, and [he] promises rewards after this toil to those who are victorious, so that, entering into paradise, they might freely eat from the tree of life, for which Adam was expelled from paradise, lest he eat anything from it.

Therefore, however much one may be illuminated by the light of nature and acquired knowledge, one cannot enter into oneself so as within oneself to delight in the Lord, except through the mediation of Christ, who says: I am the door. If anyone enters through me, he shall be saved, and shall go in and go out, and shall find pastures.

To the Church in Smyrna

And to the angel of the church in Smyrna write: These things says the First and the Last, who became dead and came to life:

First, meaning that the Lord calls Himself by the essence of the Godhead [τῆς θεότητος]; Last, indeed, meaning, by the incarnation and the economy with the flesh. He who is said to have died and came to life again; he who is said to have come to the experience of death, and by death has destroyed death (2 Tim. 1:10).

And to the angel of the church in Smyrna write. He suggests to this church to endure persecution, to which the name also agrees. For Smyrna means myrrh, which signifies the mortification of the flesh.

And to the angel of the church of Smyrna—Those cities are in the region of Asia. I am the first—eternal and from the beginning. And the last—without end. And in the end of times I have put on the body.

I know your tribulation and the poverty — but you are rich — and the slander from those claiming themselves to be Jews and are not, but are a synagogue of Satan.

The following epistle unfolds the mode of life and habit of another order which follows. He proceeds to say:- "I know thy tribulation and thy poverty, but thou art rich." For He knows that with such men there are riches hidden with Him, and that they deny the blasphemy of the Jews, who say that they are Jews and are not; but they are the synagogue of Satan, since they are gathe…

I know your affliction and your poverty, yet you are rich, yet do not say anything like the disobedient Jews said who rejected the faith, "that we have fasted and you did not notice, we have humbled our souls and you did not pay attention." (Isa. 58:3) But he says you are rich because you have Christ as your wealthy protector, even though he became poor for our sake (2 Cor.

Those who say they are Jews and are not. They profess to know God, but deny him by their deeds. For Jew is the name of religion. Hence also the Apostle: "For he is not a Jew who is one outwardly, nor is that circumcision which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter."

Fear nothing that you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you may be tested, and you will have tribulation for ten days. Be faithful unto death, and I will give you the crown of life.

Nay, then, He does even choose. He calls us to it. To him who conquers He says, "I will give a crown Of life." Be you, too, faithful unto death, and fight you, too, the good fight, whose crown the apostle feels so justly confident has been laid up for him.

"Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation." These words are fitting for the universal church, against whom the devil is always waging war with unavoidable hostilities.

We shall have this crown if we wish to imitate the glorious Virgin. Whence it is written: "Blessed is the man who endures temptation, for when he has been proved, he shall receive the crown of life"; and in the Apocalypse: "Be faithful unto death, and I will give you the crown of life."

The one having an ear, let him hear what the Spirit says to the churches. The one overcoming will certainly not be injured by the second death.

To the Church in Pergamum

And to the angel of the church in Pergamum write: These things says the one having the sharp two-edged sword:

I know where you dwell, where the throne of Satan is; and you hold fast to my name, and you have not denied my faith even in the days of Antipas my faithful witness, who was killed among you, where Satan dwells.

But I have a few things against you, because you have some there holding the teaching of Balaam, who was teaching Balak to cast a snare before the sons of Israel, to eat idol-sacrifices and to commit sexual immorality.

"And Balsam the son of Beor they slew with the sword." For, speaking no longer by the Spirit of God, but setting up another law of fornication contrary to the law of God, this man shall no longer be reckoned as a prophet, but as a soothsayer. For, as he did not continue in the commandment of God, he received the just reward of his evil devices.

Nevertheless, the Lord has something against this church because there are some who "hold the teaching of Balaam," which is interpreted "without people" or "without property." For Balaam is a type of the adversary who does not gather a people for salvation, nor does he rejoice in the number of the multitude that is being saved.

But I have against thee a few things: thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling block before the children of Israel, to eat, and to commit fornication. These things do not at all correspond to the one to whom he had previously said, "Thou holdest fast my name", etc.; but the speech turns towards another species.

So you also have some holding the teaching of the Nicolaitans likewise.

Repent therefore; and if not, I am coming to you quickly, and I will make war against them with the sword of my mouth.

Let us show from the Apocalypse that repentance unaccompanied by baptism ought to be allowed valid in the case of heretics. It is imputed to the angel of Ephesus that he has forsaken his first love. In the angel of the church of Pergamum the eating of idol sacrifices is censured, and the doctrine of the Nicolaitans.

Then he says, Repent therefore; if not, I will come to you soon and will fight against them with the sword of my mouth. O depth of the riches and wisdom, and goodness of God. (Rom. 11:33) For he did not say, "I am coming to fight against you," but rather, "I will fight against them," clearly referring to the Nicolaitans.

"You also have some who hold the teaching of the Nicolaitans. Repent then. If not, I will come to you soon and war against you with the sword of my mouth." He speaks of a sword. … The sword is the commandments of both Testaments by which the contemptuous are spiritually overcome. "For those who have sinned under the law will be judged by the law."

The one having an ear, let him hear what the Spirit says to the churches. To the one overcoming, I will give to him of the manna which is hidden, and I will give to him a white stone, and on the stone a new name written, which no one knows except the one receiving it.

But as the engrafted wild olive does not certainly lose the substance of its wood, but changes the quality of its fruit, and receives another name, being now not a wild olive, but a fruit-bearing olive, and is called so; so also, when man is grafted in by faith and receives the Spirit of God, he certainly does not lose the substance of flesh, but changes the quality of the frui…

"And I will give him a white stone," that is, the adoption of the sons of God. This stone is a precious gem and may be understood as similar to that pearl that the merchant found and valued as equal to all his possessions which he sold.

These seals, then, are found in a twofold perfection: a series of twelve, which is a number of abundance, and of a thousand, which derives from a multiplication of ten by itself in a perfect way. Indeed, ten times ten are a hundred, and ten times a hundred are a thousand.

To the Church in Thyatira

And to the angel of the church in Thyatira write: These things says the Son of God, the one having his eyes like a flame of fire, and his feet like burnished bronze:

Behold, I will give her into a bed, and her adulterers with herself into greatest pressure, unless they shall have repented of her works." I am content with the fact that, between apostles, there is a common agreement in rules of faith and of discipline.

The text speaks of the fiery likeness of the eyes, which signifies the illumination of the righteous and the punishment of the sinners. The feet and the burnished bronze symbolize the fragrance of Christ, the spiritual ointment, among those who are being saved. They symbolize as well the undivided and unmixed unity of the divinity and humanity.

And to the angel of the church of Thyatira write: These things saith the Son of God, who hath his eyes like to a flame of fire, and his feet like to fine brass. I know thy works, and thy faith, and thy charity, and thy ministry, and thy patience, and thy last works which are more than the former.

I know your works and the love and the faith and the service and your endurance, and your works, the latter greater than the first.

But I have against you that you permit the woman Jezebel, the one calling herself a prophetess, and she teaches and misleads my servants to commit sexual immorality and to eat idol-sacrifices.

He imputes to the Ephesians "forsaken love; " reproaches the Thyatirenes with "fornication," and "eating of things sacrificed to idols; " accuses the Sardians of "works not full; " censures the Pergamenes for teaching perverse things; upbraids the Laodiceans for trusting to their riches; and yet gives them all general monitions to repentance-under comminations, it is true; but…

Although on account of [your] faithfulness and your service for those in need I acknowledge your piety and your endurance, nonetheless I rightly blame you, because you allow the heresy of the Nicolaitans to exist openly. This heresy is figuratively called "Jezebel" because of its impiety and licentiousness.

But I have somewhat against thee: because thou sufferest the woman Jezabel, who calleth herself a prophetess, to teach, and to seduce my servants, to commit fornication, and to eat of things sacrificed to idols.

And I have given her time that she may repent, and she is not willing to repent of her sexual immorality.

She who calls herself a prophetess; she teaches and leads many astray to practice sexual immorality and to eat food sacrificed to idols. This means either sensual fornication or the apostasy from God, according to what has been said: "and they committed fornication in their practices" (Ps. 106:39); and again "they committed adultery with the trees." (Jer.

The Lord promises that a sickness and a weariness will come to this doctrine, and a weakness of the sickbed, that is, the pleasure of this world. And to those who commit adultery through this teaching, he promises that a very great tribulation will come upon them on the Day of Judgment.

And I gave her a time that she might do penance, and she will not repent of her fornication. Hence it is said by blessed Job concerning any reprobate, The Lord hath given him place for penance, and he abuseth it unto pride.

Behold, I cast her into a sickbed, and those committing adultery with her into great tribulation, unless they repent of her deeds.

And I will kill her children with death, and all the churches will know that I myself am the one searching kidneys and hearts; and I will give to each of you according to your works.

But if before the day of your contest, of the mercy of God, peace shall supervene, let there still remain to you the sound will and the glorious conscience. Nor let any one of you be saddened as if he were inferior to those who before you have suffered tortures, have overcome the world and trodden it under foot, and so have come to the Lord by a glorious road.

How is it that before God hands over adulterers to death the churches do not know that God is he who searches mind and heart? How is it that the church is said to know at the end of things and not at the beginning of her faith that God knows all secrets?

And I will kill her children unto death. And the churches shall know that I am he that searcheth the reins and hearts. By the reins he wants us to understand the very perpetrated wickedness of physical lust, because the seed of human conception comes from the loins of men. By the word hearts he wants us to understand incitements to spiritual adultery.

But to you I say, to the rest of those in Thyatira, as many as do not have this teaching, who have not known the deeps of Satan, as they say: I do not cast upon you any other burden,

Else, both the devil's ingenuity in malice, and God the Lord's in the Discipline by which He fortifies us against the devil's depths, would have but limited scope, if we were judged only in such faults as even the heathen nations have decreed punishable.

They have nothing in common with the adulterous woman; being simpler and not knowing the schemes of the wicked, for this reason, they say: I will not impose any further burden on you; simplicity is sufficient for you. But you must continue in the teaching what you have received until my second coming.

To you I say, to the rest who are at Thyatira: Whosoever have not this doctrine, and who have not known the depth of Satan. In this passage the discourse returns to the elect. By the depth of Satan we should understand his ruinous pride, because of which he was the first to carry himself high and swell with vanity against God.

but hold fast to what you have until such time as I may come.

And the one overcoming and who is keeping my works until the end, I will give to him authority over the nations,

For avoiding it, remedies cannot be lacking; since, even if they be lacking, there remains that one by which you will be made a happier magistrate, not in the earth, but in the heavens.

God promises that he will give to him power over the nations and kingdoms, so that he might reign over them with an iron rod and destroy them as though they were a clay pot. He refers to the apostate angels who abandoned their own dominion, for they are going to be judged by the saints on the day of judgment and damned and thrown into eternal destruction, as the apostle says.

And he that shall overcome, and keep my works unto the end, I will give him power over the nations. And he shall rule them with a rod of iron, and as the vessel of a potter they shall be broken, as I also have received of my Father.

and he will shepherd them with a rod of iron, as the vessels of the potter are broken in pieces, as I myself also have received from my Father;

and I will give to him the morning star.

"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.

"And I will give him the morning star," that is, the Lord Jesus Christ, whom evening never overtakes, but who is eternal light, and who is himself always in light. Or, another interpretation: He promises the morning star, namely, the first resurrection; [the resurrection is] the morning star which causes night to flee and announces the light.

And I will give him the morning star. In the sacred Scripture, the morning star in the singular signifies Christ (whence he says later, I am the morning star) [Rev. 22:16] and in the plural it signifies angels.