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angel, is judged by its results, according to Christs invariable rule (Mt. 7:16 f., Apoc.
2:23, 22:12).
] The single pronoun after . links and
and together, as indicating the character of the ; they were
signalized by two notes of excellence, self-denying labour and perseverance. Compare
(with Lightfoots note) 1 Th. 1:3
, where however , , and
are strictly coordinated. , often found with (2 Cor. 11:27, 1 Th.
2:9, 2 Th. 3:8), is with its cognate almost a technical word for Christian work;
cf. Rom. 16:6, 16:12, 1 Cor. 3:8, 15:10, 15:58, 16:16, 2 Cor. 6:5, 11:23; Gal. 4:11, Phil.
2:16, Col. 1:29, 1 Th. 5:12, 1 Tim. 5:17, Apoc. 14:13. On see 1:9, note, and cf.
Lc. 8:15 .
] Another good thing which has not escaped the
eye of Christ. The of the Ephesians did not imply indifference to sin; they
could not bear the company of bad men; cf. Ps. 139:21 f., Rom. 12:9, 2 Jo. 10 f., and the
story of St Johns attitude towards Cerinthus (Iren. 3:3. 4). These (cf. Phil. 3:2
) who tried the patience of the Ephesians were not their pagan
neighbours (Eph. 4:17 ff.), but the false brethren mentioned in the next clause; cf. Ign.
Eph. 9 [ ] ,
. is to carry a burden (, Mt.
20:12; , Lc. 14:27, Jo. 19:17; , Gal. 6:5). The form =,
condemned by Phrynichus, occurs also in Mc. 9:22 f., Lc. 16:2 (Blass, Gr. p. 49).
.] The foreseen by St Paul (Acts
20:29) had come, and in sheeps clothing (Mt. 7:15); cf. 2 Cor. 11:13
, , . The
false teachers claimed to be in the wider sense, itinerant teachers with a
mission which placed them on a higher level than the local elders (1 Cor. 12:28, Eph.
4:11; cf. Lightfoot, Galatians, The name and office of an Apostle, Harnack, Die Lehre
der zwlf Apostel, p. 93 ff.). When such itinerants, whether Apostles or Prophets,
visited a church where they were unknown, unless they brought commendatory letters
(2 Cor. 3:1), it was necessary to test their claims (1 Th. 5:20 f., 1 Jo. 4:1). A strangely
superficial test, such as that enjoined in Didache c. 11 (
... [], ), is
not to be thought of here; (= , as in 2 Cor. 13:5
) doubtless refers to such a probation as the Lord prescribes in Mt.
7:16 , and the Didache itself regards as the
ultimate test (infra, . ).
With . cf. 2:20 ; the full form
appears in 2:9 . , a parenthesis=
: cf. 1:6, 2:9, 3:9.
: not merely false apostles, for such might be selfdeceived, but deceivers; for this use of , cf. 21:8 .
3. , . With . cf. v. 6 ,
., 3:11 . Endurance was one of the best assets of the Ephesian angel.
Unable to bear the society of the deceivers, the faithful at Ephesus had for the sake of
Christ ( , cf. Mc. 13:13, note) patiently borne the labour of resisting them or
enduring their taunts (Arethas), and had not grown weary of the task. The play in vv. 2,
3 on and ( ... , ...
) has perplexed the scribes; see app. crit. of the T. R.
appears to rest on no better authority than a conjecture of Erasmus, but it gives the
sense; for , to be weary, cf. Mt. 11:28, Jo. 4:6, and for the form see
W. Schm. p. 113, note 16, and cf. , (vv. 4, 5). ... ...
.: such combinations are frequent in the Apoc. (e.g. 5:7, 7:13 f., 8:5) and not
always easy to explain; here the perf. . indicates a condition which continued
when the endurance () was at an end.
4. .] Yet on the other hand () there is ground for
complaint; for () cf. Job 31:35 (LXX.), Mt. 5:23, Mc. 11:25, note,
and below, vv. 14, 20. Patience and unremitting toil in His cause are not all that Christ
requires, and indeed are of little value, if the spirit of love is absent. But at Ephesus love
was waning, perhaps as the result of the controversies through which the Church had
passed. : the adj. in this position limits and corrects: thou
hast left thy love, at least the love of the first days, i.e. the days of St Pauls ministry at
Ephesus; how fervent it was appears from Acts 19:20, 20:37, cf. Eph. 1:3 ff. Another
generation has taken the place of the first converts; the loyalty and activity of the
Church have been well maintained, but there is some falling off in the greatest of
Christian gifts (cf. Mt. 24:12 ), shewn perhaps, as the
Greek commentators suggest, by a comparative indifference to the necessities of the
poorer brethren. The phrase . . . . is probably a reminiscence of Jer.
2:2, Ez. 16:8 ff. The new Israel had begun too soon to follow the example of the ancient
people of God.
5. .] Comp. 3:3
. The commentators contrast Cic. ad Attic. 4:16 non recordor unde
ceciderim sed unde resurrexerim, a fine sentiment which is not really in conflict with
the call to remember unde cecideris as a motive to repentance. St Pauls
(Phil. 3:14) refers to past successes which must be disregarded in
view of an entirely different case from that which is contemplated by
this Remember. , , answer to three stages in the
history of conversion; the pres. imper. perhaps represents the first as continuous or
habitual, but it is noteworthy that while occurs seven times in the N.T., there
is no well-supported instance of .
For in reference to a moral fall, cf. Rom. 11:11, 1 Cor. 10:12, and the use of
, in Ps. 18. (19.) 13, Sap. 10:1, 12:2, Mt. 6:14 f., Heb. 6:6.
: the Lord does not say , a
precept which perhaps could not have been fulfilled; the last may be better or worse
than the first, but never can be the same.
This verse is frequently quoted by Cyprian when he urges repentance upon those
who had lapsed in the Decian persecution (de laps. 16, epp. 19. 1, 34. 1, 55. 22); and
with other passages from the Apoc. it became a commonplace in the Novatianist
controversy (ad Novatian. 13).
, ] , i.e. , as the phrase is written in
full just below; on the elliptical form (= otherwise), see WM. pp. 729, 757; Burton,
275. refers to a special coming or visitation, affecting a Church or an
individual, as in v. 16, 3:11; throughout the Apoc. the present of this verb is used in a
quasi-future sense; cf. Blass, Gr. p. 189. is a dativus incommodi (WM. p. 265); for
another view, see Blass, Gr. p. 113.
, i.e. thy church. Since the are separate and do
not form a single candelabrum, any one of them can be removed at pleasure. (cf.
6:14) is preferred to , perhaps as indicating deliberation and judicial calmness;
there would be no sudden uprooting as in anger, but a movement which would end in
the loss of the place that the Church had been called to fill; unless there came a change
for the better, the first of the seven lamps of Asia must disappear; its place must be
filled by another (cf. Apoc. 3:11, Mt. 21:43). This warning seems to have been taken to
heart, since in the next generation Ignatius (Eph. prol. 1) could pronounce the church in
Ephesus to be , and speak of its . But though
deferred, the visitation came at last. The Greek commentators mention the curious fancy
that the removal of the candlestick from Ephesus had its fulfilment in the rise of the See
of Constantinople, which eclipsed the glory of the older Church. But the Church and
See of Ephesus lived on for centuries after the creation of the patriarchate of
Constantinople. After the eleventh century however the line of Ephesian Bishops seems
to have become extinct (Gams, series episc. p. 443), and in 1308 the place was finally
surrendered to the Turks (Murray, Handbook, p. 280). The little railway station and
hotel and few poor dwelling-houses of Ayasaluk ( ), which now
command the ruins of the city, are eloquent of the doom which has overtaken both
Ephesus and its church.
6. , .] This second modifies the of v. 4. If
the loss of her first love was a heavy charge against the Church in Ephesus, there must
be set against it and in her favour her hatred of deeds which Christ hated.
Irenaeus (1:26. 3, 3:10. 7), followed by Hippolytus (philos. 7:36), asserts that the
Nicolaitans of the Apocalypse were founded by Nicolaus the proselyte of Antioch who
was one of the Seven (Acts 6:5):
(Hipp. l.c.). There was a sect which bore the name at
the end of the second century, but its identity with the of the Apoc. cannot
be assumed (Tert. de praescr. 33 sunt et nunc alii Nicolaitae) and its claim to be
spiritually descended from Nicolaus of Antioch was questioned (Clem. Al. strom. 2:20,
118 , : cf.
ib. 3:4, 25; Eus. H. E. 3:29; Constitutions 6:8 , with
which cf. the interpolated Ignatius, Trall. 11, Philad. 6; Victorinus ad l. ficti homines
WM. Winer-Moulton, Grammar of N. T. Greek, 8th Engl. ed. (Edinburgh, 1877).
et pestiferi qui sub nomine Nicolai ministri fecerunt sibi haeresim). A modern
conjecture (due to C. A. Heumann, 1712) takes in Apoc. 2:6, 2:15
2:5, Cant. 4:13) from the old Persian pairidaza, (Encycl. Bibl. s.v.); and once )
a
(Isa. 51:3); has been added from Gen. 13:10 or Ez. 28:13, 31:8. The
Rabbinical writers use the word of the heavenly )
a
their a
;a ;see Weber, Jd. Theol. p. 344 ff. Of the idealized Tree of Life we read
already in Prov. 3:18 (cf. Isa. 65:22, LXX., 4 Macc. 28:16), but its first appearance in a
vision of the celestial Paradise is in Enoch 24f..
...
... ; cf.
Slavonic Enoch 8, and Ps. Sol. 14:3. In the N.T. Paradise is either the state of the
blessed dead (Lc. 23:43), or a supra-mundane sphere identified with the third heaven
into which men pass in an ecstasy (2 Cor. 12:2 f.); or, as here, the final joy of the saints
in the presence of God and of Christ. On the history of the subject generally see
Tennant, Sources of the Doctrine of the Fall and of Original Sin, passim.
The general sense of the promise . is clear. Mans exclusion from the Tree
of Life (Gen. 3:22 f.) is repealed by Christ on condition of a personal victory over evil.
To eat of the Tree is to enjoy all that the life of the world to come has in store for
redeemed humanity. Apringius: pomum ligni vitae aeternitatem immarcescibilem
subministrat. Bede: lignum vitae Christus est, cuius in caelesti paradiso visione
sanctae reficiuntur animae.
811. THE MESSAGE TO THE ANGEL OF THE CHURCH IN SMYRNA .
8. ] The road from Ephesusa distance of about 35 milesentered
Smyrna by the Ephesian Gate. The city, which had been rebuilt by Lysimachus, was
now the finest of the Asiatic towns (Strabo, 646), and boasted of being
. Situated at the head of a well protected gulf, with an ample harbour, it
possessed an export trade second only to that of Ephesus, while like Ephesus it was the
terminus of a great road, which tapped the rich valley of the Hermus and penetrated to
the interior. As far back as the reign of Tiberius the loyalty of Smyrna to Rome
procured for it the privilege of erecting a temple to the Emperor, and the city henceforth
claimed the title of of the new cult. She disputed with her neighbour Ephesus
the honour of being styled and . But the writer of the
Apocalypse follows an order to which Ephesus itself would have assented, when he
assigns to Smyrna the second place among the seven.
The N.T. throws no light on the origin of the Church in Smyrna beyond the general
statement as to the evangelization of Asia in Acts 19:10; see Lightfoot, Ignatius, 1. p.
462. But according to Vita Polycarpi 2 St Paul visited Smyrna on his way to Ephesus
(cf. Acts 19:1 ), and found disciples there, as he did at
Ephesus. The Church is still strong at Smyrna; out of a population of perhaps 250,000
more than half are Christians, while the with its fine library
witnesses to the vigour and intelligence of the Orthodox community.
On the form see WH.2, Notes, p. 155; Blass, Gr. p. 10. It occurs on coins of
the period and in inscriptions (see e.g. CIG 3. 3276 ff.).
.] Those titles (from 1:17 f.) are chosen with
the view of inspiring confidence into a Church threatened with suffering and death; cf.
Bede: apta praefatio patientiam suasuro. Ramsay (Exp., 1904, 1. p. 321 f.) finds a
reference also to the early struggles of the city (Strabo, 646
). takes the place of , the purpose being to fix attention upon
the fact of the Resurrection. As the Lord rose, so will His martyrs triumph over death;
cf. 2 Tim. 2:8 . The parallel in
Apoc. 13:14 is instructive: (see
note ad l.).
9. .] The Church in Smyrna was characterized by its
endurance of suffering and poverty in the cause of the Gospel. With the paradox
... , comp. Jac. 2:5
, 2 Cor. 6:10 ,
, and contrast Apoc. 3:17 ...
... . The nature of the wealth possessed by the Church in
Smyrna but lacking to the Church in Laodicea is well shewn in Lc. 12:21
, 1 Tim. 6:18 . The poverty (, not merely
; cf. Mc. 12:42, note) of the Apostolic Churches, even in so rich a city as Smyrna,
is remarkable; it may have been due partly to the fact that the converts were drawn
chiefly from the poorer classes (Jac. l.c., 1 Cor. 1:26), partly to the demands made upon
them by their faith (cf. 2 Cor. 8:2
); but also in some cases to the pillage of their property
by a Jewish or pagan mob (Heb. 10:34
). The context suggests that the poverty of the Smyrnaean Church
was at least aggravated by the last of these causes.
.] Andreas: ...
, . The Jews at Smyrna were both numerous and aggressively hostile;
see Lightfoot, Ignatius, 1. p. 468 f., Schnrer, Geschichte3, 3. pp. 11, 29, 34. In the
martyrdom of Polycarp they took a leading part, even surpassing the heathen in their
zeal, and this, it is added, was their wont: Polyc. mart. 13 f.
, , . At present they contented
themselves with blaspheming, railing at Christ and Christians (cf. Vg. et blasphemaris
ab his), as they had done from the first days of St Pauls synagogue preaching in Asia
Minor (Acts 13:45). Against their sharp tongues the Christians are fortified by the
WH. Westcott and Hort, N.T. in Greek second edition (1896).
Vg. The Latin Vulgate.
reflexion that these blasphemers are Jews in name only. They called themselves Jews
(for the constr. see v. 2, note), but were not so in truth; comp. Rom. 2:28
... ,
, Gal. 6:15 f. ,
... , . So far from
being (Jo. 1:47), such men were a (Jo. 8:44
), not a (Num. 16:3, 16:24,
26:9, 31:16). On in its relation to see Hort, Ecclesia, p. 4 ff.
occurs again in 3:9; comp. 2:13 ., 2:24
.
The commentators refer to an inscription of the time of Hadrian which has been
thought to mention Jewish renegades (CIG 3148 , cf. Lightfoot,
Ignatius, 1. p. 470; see however Ramsay in Hastings, D.B. 4. p. 555 for another view of
the words, and cf. Exp., 1904, 1. p. 324). But the synagogue of Satan at Smyrna
professed Judaism and perhaps sincerely, though their hostility may have been partly
due to a desire to curry favour with the pagan mob or the Imperial authorities.
10. .] There were worse things in store than
or even ; imprisonment, perhaps death might await the faithful at
Smyrna. Behind the synagogue of Satan was the Devil himself ( =
, 12:10= , 12:9, 20:2), who by means of false charges
laid before the magistrates would cast certain members of the Church ( ) into
prison. His purpose was to try the faith of the whole body ( ): cf. Lc.
22:31 . That its Jewish and pagan
adversaries were prompted by Satan was the firm belief of the early Church; cf. e.g.
Polyc. mart. 2 , Eus. H.E. 5:1
,
.
] And that ye may have affliction for (during, the
temporal gen., see Blass, Gr. p. 109) ten days. A further disclosure of Satans plans; it
was his purpose to prolong the persecution if the faithful did not yield at once. This
point is missed by , doubtless a correction made in the interests of the sense.
is perhaps suggested by Dan. 1:14 ; cf. Gen. 24:55, Num.
11:19, 24:22, Job 19:3. Beatus thinks of the ten persecutions, but it is unnecessary to
seek for any historical fulfilment. Equally wide of the mark is the interpretation
preferred by Bede: totum tempus significat in quo Decalogi sunt memoriae mandata.
The number ten is probably chosen because, while it is sufficient to suggest continued
suffering, it points to an approaching end. Ten days of suffering and suspense might
seem an eternity while they lasted, yet in the retrospect they would be but a moment (2
Cor. 4:17 : cf. Arethas: ,
). The trial might be prolonged, but it had a limit
known to God.
(
.
) , but more probably a colloquialism; see WM. p. 279. ,
cf. . in Ps. 49. (50.) 20, Judith 5:1, Hos. 4:17, Rom. 14:13. (Att.
) is any object that is apt to trip up one who is walking carelessly; see
Hort on 1 Pet. 2:8, and Carr, Hor. Bibl., p. 58 ff. The women of Moab were deliberately
thrown in the way of unsuspecting Israel, in the hope of bringing about the downfall of
the latter. The order ... is the opposite of that in Num. 25:1 ff.,
which is followed below, v. 20; but it doubtless answers to the experience of the Church
at Pergamum, where the mixed company at pagan feasts was the occasion of the greater
evil. , see 4 Macc. 5:2, Acts 15:29, 21:25, 1 Cor. 8:1 ff.; cf. in 1
Cor. 10:28.
.
.
, equivocally rendered by the LXX. ) is
associated with the Logos in Sap. 18:15
... . The of the Divine Word
is directed especially against those who turn the grace of God into lasciviousness, as
the Nicolaitans did. Possibly, as in v. 14, there is an allusion to the story of Balsam
(Num. 22:23, 31:8).
17. .] On . . see v. 7, note.
is the partitive genitive, WM. p. 247; Blass, against the documentary evidence,
discounts this solitary instance of the gen. after as not authentic (Gr. p. 100,
note 3). ()
. , Aram.
.
, LXX. in Exod. 16:31 ff., a elsewhere)
has passed from the LXX. into the N.T. (Jo. 6:31, 6:49, Heb. 9:4) and Josephus (antt. 3.
1. 6). refers no doubt to the golden pot laid up before God (Exod.
16:23), i.e. in the Ark (Heb. 9:4); the Ark itself was believed to have been hidden by
Jeremiah in a place where it would not be discovered until Israel was restored (2 Macc.
2:5 ff.; cf. the Rabbinical traditions in Abarbanel on 1 Sam. 4:4 haec arca future
tempore adveniente Messia nostro manifestabitur; Tanchuma, 83. 2 Elias Israelitis
restituit urnam mannae; other passages may be seen in Wetstein). The Apoc. of
Baruch has the story in c. 6:7 ff. and adds in 29:8 (ed. Charles): at that self-same time
[when the Messiah is revealed] the treasury of manna will again descend from on high
and they will eat of it in those years; cf. Orac. Sibyll. 7. 148f.
, | . As
for the interpretation of the promise, its full meaning is hardly covered by St Pauls
, (1 Cor. 2:7), or by Origens intellectus
verbi Dei subtilis et dulcis (hom. on Exod. 9:4); rather by
must be understood the life-sustaining power of the Sacred Humanity now hid with
Christ in God (Col. 3:3), of which the faithful find a foretaste in the Eucharist but
which can be fully known only to the conqueror (Jo. 6:31 f., 54 ff.). Victorinus: manna
absconditum immortalitas est. Primasius, followed by Bede: panis invisibilis qui de
caelo descendit. Arethas points out the fitness of this reference to the heavenly food at
the end of a message which condemns participation in heathen feasts:
[sc. ]
.
alternative is to regard the as the symbol of the new life and relations into
which moral victory transports the conqueror, an interpretation supported by Isa. 62:2
, 65:15
, and suggesting a reference to the mysteries and the
prevalent magical rites (Ramsay, Exp., 1904, 1. p. 414; see also his reference to a
received by Aristides of Smyrna from Asklepios, ib. p. 419 f.). If this view be
acceptedand it is perhaps the more probablethe victorious disciple is represented as
resembling in his measure the victorious Master; cf. 19:12
. The new name is one of a series of which belong to
the Church ( , , , , , ,
, ); cf. 2 Cor. 5:17, Apoc. 21:5. is used in this
connexion only in Heb. 12:24; it is not the recent origin of the Gospelits , but
its , its unfailing freshness, to which attention is called. The Christian name,
i.e. the character or inner life which the Gospel inspires, possesses the property of
eternal youth, never losing its power or its joy.
1829. MESSAGE TO THE ANGEL OF THE CHURCH IN THYATIRA .
18. ] Some 40 miles S.E. of Pergamum lay Thyatira ( ),
a Lydian city on the borders of Mysia and sometimes claimed by the latter (Strabo, 625
...
). It was founded by the Seleucidae, but since B.C. 190 it had been in the hands of
the Romans, and was included in the province of Asia. Though not the equal of
Ephesus, Smyrna, or Pergamum (Pliny, H. N. 5:33 Thyatireni aliaeque inhonorae
civitates), Thyatira was a thriving centre of trade (Ramsay, Exp., 1904, 2:40); the
inscriptions shew that the city was remarkable even among Asiatic towns for the
number of its guilds (Ramsay, Cities and Bishoprics, 1. p. 105), among which may be
mentioned the , , , (clothiers), ,
, , , , ; to the there is a
reference in Acts 16:14 (was she so called as coming from a
Lydian town?), . There were temples of Apollo
(Ramsay, Exp., l.c. 42) and Artemis in the city, and near it the shrine of Sambathe (
), an Oriental (Chaldean or Persian) Sibyl; but Thyatira had no temple
dedicated to the Emperors. The Church in Th. was probably small, even relatively to the
population; according to Epiphanius (haer. 51:33) the Alogi towards the end of the
second century asserted that no Church was then to be found there. Its dangers arose
from within rather than from Jews or pagans. Epiphanius (l.c.) represents the place as
having become at a later date a stronghold of Montanism.
.] . . occurs here only in the Apoc., but the
title is implied in 1:6, 2:27, 3:5, 3:21, 14:1; on its import see Dr Sandays art. Son of
God in Hastings D. B. 4. 570 ff. In this place it adds solemnity to the quasi-human
features which are recited from the vision of ch. 1. For ...
., see the notes on 1:14 f. This mention of the eyes that flash with righteous
indignation and the feet that can stamp down the enemies of the truth prepares the
reader for the severe tone of the utterance which follows.
19. .] A fuller and ampler tribute of praise than that
awarded to the Church in Ephesus (v. 2):
enumerates the motive forces of Christian activity and their most characteristic result.
Love is characteristically placed first in a Johannine book, though faith is not
overlooked (cf. 2:13, 13:10, 14:12); the Pauline order is the reverse (1 Th. 3:6, 5:8; 1
Tim. 1:14, 2:15, 6:11; 2 Tim. 1:13, 2:22; Tit. 2:2; the only exception is Philem. 5). The
scribes, as the apparatus shews, have endeavoured to conform St Johns order to St
Pauls. What kind of service is intended by may be gathered from Rom.
15:25, 15:31, 1 Cor. 16:15, 2 Cor. 8:4, 9:1, Heb. 6:10. The acts of service had shewn no
tendency to diminish, as at Ephesus (cf. vv. 4, 5); on the contrary they were still
increasing in number, the last more than the first. It is noteworthy that in these
addresses praise is more liberally given, if it can be given with justice, when blame is to
follow; more is said of the good deeds of the Ephesians and Thyatirans than of those of
the Smyrnaeans and Philadelphians, with whom no fault is found.
20. .] Like the Pergamenes,
the Thyatiran Christians were harbouring an enemy of Christ, but their guilt seems to
have been greater, since implies a tolerance of evil which is not suggested by
(v. 14); and their attitude was certainly the very opposite of that of the Ephesians
towards the Nicolaitans; cf. vv. 2, 6 , . On the form see
WH2, Notes, p. 174, W. Schm. p. 123; it occurs already in Exod. 32:32 LXX. Jezebel (
, LXX. , Josephus , Isabel), the Phoenician wife of Ahab (1
Kings 16:31), who sought to force upon the northern kingdom the worship of Baal and
Astarte and (2 Kings 9:22) the immoralities and magical practices connected with it,
doubtless represents some person or party at Thyatira in whose doings the writer saw a
resemblance to those of Ahabs wife; cf. his use of the name Balaam in v. 14. But while
Balaam is identified by the context with the Nicolaitans, there is no such clue to the
meaning of Jezebel. There is much to be said for Schrers suggestion (in Th. Abh.
Weizscker gewidmet, 1892), that the Thyatiran Jezebel is the Sibyl of the
(see v. 18, note). Her shrine was situated in the Chaldean quarter (CIG 3509
) and she is variously described
as Chaldean, Hebrew, Egyptian, Persian, and Babylonian (Paus. 10:12. 9
, ... ,
: cf. Suidas s.v. ; . ,
). But it is difficult to believe that this person, even if of
Semitic origin, could have gained admission to the Church under the guise of a
Christian prophetess ( ). More probably her success as a
was emulated by some female member of the Church who claimed the
gift of prophecy and exercised it in the interests of the Nicolaitan party (vv. 14 f.); cf.
Tert. de pudic. 19, haereticam feminam quae quod didicerat a Nicolaitis docere
susceperat. Notwithstanding St Pauls rule (1 Cor. 14:34
, , 1 Tim. 2:12
), female prophets were not unknown in the early Church; cf. Acts
21:9, and the cases of Priscilla and Maximilla (Eus. H. E. 5:14) and Ammia (ib. 17); in
the O.T. prophetesses are not infrequent; occurs in Exod. 15:20 (Miriam),
Jud. 4:4 (Deborah), 4 Regn. 22:14 (Huldah), Isa. 8:3 (Isaiahs wife); cf. Lc. 2:36
. This Jezebel of the Thyatiran brotherhood was still teaching when the
Apocalypse was written (), and making converts to her immoral creed; with
comp. Mc. 13:22 ... ...
. is here perhaps significantly
placed before , as justifying the use of the name Jezebel; cf. 4 Regn.
9:22 . The well supported reading (Vg. uxorem
tuam) was perhaps suggested by 3 Regn. 19:1, 20. (21.) 5, 7, 26; the Angel of the
Church is regarded as the weak Ahab who allows himself to be the tool of a new
Jezebel. Grotius, who accepted this reading and believed the Angels of the Churches to
be their Bishops, was driven to the strange but logical conclusion that the false
prophetess was the wife of the Bishop of the Church at Thyatira.
21. .] Arethas: , ,
, . On this use of
cf. Jo. 12:23 , 16:32. The evil had been going on for
some time (cf. v. 13, note), not necessarily, however, at Thyatira, since the prophets
were itinerant, though they might settle in a locality where the Church was willing to
provide for them; see Didache 11f. Jezebel, who was prospering at Thyatira, had up to
the present moment shewn no disposition to change her course ( ,
cf. Mt. 23:37 ). is the usual construction in this book (cf.
2:22, 9:20 f., 16:11); elsewhere we find Jer. 8:6, Acts 8:22.
22. .] The time for repentance having expired,
judgement follows; is preferred to , since the event is regarded as imminent
(cf. v. 5, note). may be either a bed (Mt. 9:2, 9:6, Mc. 7:30), or the couch of a
triclinium. Ramsay (Emp. 1901, p. 99 ff. and in Hastings D. B. 4. 759), and J. H.
Moulton (Exp. 1903, 2. p. 431) adopt the latter meaning here, supposing the writer to
refer to the guild-feasts at which the were consumed. In the latter case there
is a sharp contrast between the luxurious couch where the sin was committed and the
bed of pain (Ps. 40. (41.) 4 ) which the parallelism
obviously suggests; cf. Sap. 11:16 ,
. does not imply violence, but merely the prostration of sickness, cf.
Mt. l.c. . : cf 17:2,
18:3. suggests a reference to the charges of unfaithfulness laid against
Israel by the O.T. prophets (see Hosea 2:2 (4), Ezek. 16. 17 f., 32). Members of the
Church who were led into pagan vices by the teaching of Jezebel were guilty of
spiritual adultery (cf. 2 Cor. 11:2). leaves a
door of hope open still for the dupes of the false prophetess; for the fut. after , see
Blass, Gr. p. 215. is doubtless right, for and are Jezebels works,
not those of the members of Christ (Gal. 5:19, Eph. 5:3 ff.).
Vg. The Latin Vulgate.
(
a
) is the shepherds oaken club, developed on the one hand into the
sceptre (Gen. 49:10), and on the other into the formidable weapon (Cheyne, Psalms, p.
6; cf. Hastings, D.B. 4. p. 291); in the latter case it would be capped with iron, and
capable of inflicting severe punishment. Such is its character in the Psalm, l.c.; the
Hastings, J. Hastings, Dictionary of the Bible (Edinburgh, 18981904).
Gentile nations are to be shattered like pottery by the Divine Shepherd of Israel.
, i.e. , cf. Vg. vas figuli; for cf. Dan. 2:41,
LXX. carries on the reference to Ps. 2. (cf. v. 7
, ). The Only Begotten
Son imparts to His brethren, in so far as their sonship has been confirmed by victory,
His own power over the nations; cf. Mt. 25:21, 25:28, 1 Cor. 6:2, Apoc. 20:4, 21:5. On
the contrast between this promise and the outward conditions of life at Thyatira see
Ramsay, Exp. 1904, 2:40 f. Historically the promise fulfils itself in the Churchs
influence upon the world; no other voluntary Society can be compared with her as a
factor in the shaping of national character and life: and the individual disciple, in
proportion as he is loyal, bears his share in the subjugation of the world to Christ; cf.
Rom. 15:18 . But the deeper
fulfilment of this promise as of the rest of the series awaits the Parousia; cf. Lc. 19:15
ff.
... ... () . The new
order must be preceded by the breaking up of the old (), but the purpose of
the Potter is to reconstruct; out of the fragments of the old life there will rise under the
Hand of Christ and of the Church new and better types of social and national
organization.
28. ] The conqueror is not only to share
Christs activities; he is to possess Christ. The ancient expositors offer a choice of
interpretations; the morning star is the first resurrection (Victorinns), or it is the fallen
Lucifer put under the feet of the saints (Andreas, citing Isa. 14:12
, and adding );
or it is Christ Himself (Beatus: id est, Dominum Jesum Christum quem numquam
suscepit vesper, sed lux sempiterna est, et ipsc super in luce est; and Bede: Christus
est stella matutina qui nocte saeculi transacta lucem vitae sanctis promittit et pandet
aeternam). The last explanation is surely right, on the evidence of the Apocalypse
itself; see 22:16 ... . If the Churches are
and their angels , the Head of the Church may fitly be the , the
brightest of stars, whose advent ushers in the day; cf. 2 Pet. 1:19
. Thus the promise points to
the Parousia, and yet does not exclude the foretastes which are given to the faithful in
the growing illumination of the mind and the occasional flashings upon it of the yet
distant light of the perfect day (Prov. 4:18).