Bible Heaven/Bible Heaven.iso/robertsn/rwp-re/re2.rwp

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2:1 {In Ephesus} (\en Ephesôi\). Near the sea on the river
Cayster, the foremost city of Asia Minor, the temple-keeper of
Artemis and her wonderful temple (#Ac 19:35|), the home of the
magic arts (Ephesian letters, #Ac 19:19|) and of the
mystery-cults, place of Paul's three years' stay (#Ac 19:1-10;
20:17-38|), where Aquila and Priscilla and Apollos laboured (#Ac
18:24-28|), where Timothy wrought (I and II Tim.), where the
Apostle John preached in his old age. Surely it was a place of
great privilege, of great preaching. It was about sixty miles
from Patmos and the messenger would reach Ephesus first. It is a
free city, a seat of proconsular government (#Ac 19:38|), the end
of the great road from the Euphrates. The port was a place of
shifting sands, due to the silting up of the mouth of the
Cayster. Ramsay (_Letters to the Seven Churches_, p. 210) calls
it "the City of Change." {These things} (\tade\). This
demonstrative seven times here, once with the message to each
church (#2:1,8,12,18; 2:1,7,14|), only once elsewhere in N.T.
(#Ac 21:11|). {He that holdeth} (\ho kratôn\). Present active
articular participle of \krateô\, a stronger word than \echôn\ in
#1:16|, to which it refers. {He that walketh} (\ho peripatôn\).
Present active articular participle of \peripateô\, an allusion
to #1:13|. These two epithets are drawn from the picture of
Christ in #1:13-18|, and appropriately to conditions in Ephesus
describe Christ's power over the churches as he moves among them.

2:2 {I know} (\oida\). Rather than \ginôskô\ and so "emphasizes
better the absolute clearness of mental vision which photographs
all the facts of life as they pass" (Swete). So also in
#2:9,13,19; 3:1,8,15|. For the distinction see #Joh 21:17|,
"where the universal knowledge passes into the field of special
observation." {Works} (\erga\). The whole life and conduct as in
#Joh 6:29|. {And thy toil and patience} (\kai ton kopon kai tên
hupomonên sou\). "Both thy toil and patience," in explanation of
\erga\, and see #1Th 1:3|, where all three words (\ergon, kopos,
hupomonê\) occur together as here. See #14:13| for sharp
distinction between \erga\ (activities) and \kopoi\ (toils, with
weariness). Endurance (\hupomonê\) in hard toil (\kopos\). {And
that} (\kai hoti\). Further explanation of \kopos\ (hard toil).
{Not able} (\ou dunêi\). This _Koiné_ form for the Attic
\dunasai\ (second person singular indicative middle) occurs also
in #Mr 9:22; Lu 16:2|. {Bear} (\bastasai\). First aorist active
infinitive of \bastazô\, for which verb see #Joh 10:31; 12:6; Ga
6:2|. These evil men were indeed a heavy burden. {And didst try}
(\kai epeirasas\). First aorist active indicative of \peirazô\,
to test, a reference to a recent crisis when these Nicolaitans
(verse #6|) were condemned. The present tenses (\dunêi, echeis\)
indicate the continuance of this attitude. Cf. #1Jo 4:1|. {Which
call themselves apostles} (\tous legontas heautous apostolous\).
Perhaps itinerant missionaries of these Nicolaitans who posed as
equal to or even superior to the original apostles, like the
Judaizers so described by Paul (#2Co 11:5,13; 12:11|). Paul had
foretold such false teachers (Gnostics), grievous wolves, in #Ac
20:29|; in sheep's clothing, Jesus had said (#Mt 7:15|). {And
they are not} (\kai ouk eisin\). A parenthesis in Johannine style
(#Joh 2:9; 3:9; 1Jo 3:1|) for \kai ouk ontas\ to correspond to
\legontas\. {And didst find} (\kai heures\). Second aorist active
indicative of \heuriskô\. Dropping back to the regular structure
parallel with \epeirasas\. {False} (\pseudeis\). Predicate
accusative plural of \pseudês\, self-deceived deceivers as in
#21:8|.

2:3 {Thou hast} (\echeis\). Continued possession of patience.
{Didst bear} (\ebastasas\). First aorist indicative of \bastazô\,
repeated reference to the crisis in verse #2|. {And hast not
grown weary} (\kai ou kekopiakes\). Perfect active indicative of
\kopiaô\, old verb, to grow weary (#Mt 6:28|), play on the word
\kopos\, late form in \-es\, for the regular \-as\ (\lelukas\).
like \aphêkes\ (verse #4|) and \peptôkes\ (verse #5|). "Tired in
loyalty, not of it. The Ephesian church can bear anything except
the presence of impostors in her membership" (Moffatt).

2:4 {This against thee, that} (\kata sou hoti\). For the phrase
"have against" see #Mt 5:23|. The \hoti\ clause is the object of
\echô\. {Thou didst leave} (\aphêkes\). First aorist active
(kappa aorist, but with \-es\ instead of \-as\) of \aphiêmi\, a
definite and sad departure. {Thy first love} (\tên agapên sou tên
prôtên\). "Thy love the first." This early love, proof of the new
life in Christ (#1Jo 3:13f.|), had cooled off in spite of their
doctrinal purity. They had remained orthodox, but had become
unloving partly because of the controversies with the
Nicolaitans.

2:5 {Remember} (\mnêmoneue\). Present active imperative of
\mnêmoneuô\, "continue mindful" (from \mnêmôn\). {Thou art
fallen} (\peptôkes\). Perfect active indicative of \piptô\, state
of completion. Down in the valley, look up to the cliff where
pure love is and whence thou hast fallen down. {And repent} (\kai
metanoêson\). First aorist active imperative of \metanoeô\,
urgent appeal for instant change of attitude and conduct before
it is too late. {And do} (\kai poiêson\). First aorist active
imperative of \poieô\, "Do at once." {The first works} (\ta prôta
erga\). Including the first love (#Ac 19:20; 20:37; Eph 1:3ff.|)
which has now grown cold (#Mt 24:12|). {Or else} (\ei de mê\).
Elliptical condition, the verb not expressed (\metanoeis\), a
common idiom, seen again in verse #16|, the condition expressed
in full by \ean mê\ in this verse and verse #22|. {I come}
(\erchomai\). Futuristic present middle (#Joh 14:2f.|). {To thee}
(\soi\). Dative, as in #2:16| also. {Will move} (\kinêsô\).
Future active of \kineô\. In Ignatius' Epistle to Ephesus it
appears that the church heeded this warning. {Except thou repent}
(\ean mê metanoêsêis\). Condition of third class with \ean mê\
instead of \ei mê\ above, with the first aorist active
subjunctive of \metanoeô\.

2:6 {That thou hatest} (\hoti miseis\). Accusative object clause
in apposition with \touto\ (this). Trench tells of the words used
in ancient Greek for hatred of evil (\misoponêria\) and
\misoponêros\ (hater of evil), neither of which occurs in the
N.T., but which accurately describe the angel of the church in
Ephesus. {Of the Nicolaitans} (\tôn Nikolaitôn\). Mentioned again
in verse #15| and really meant in verse #2|. Irenaeus and
Hippolytus take this sect to be followers of Nicolaus of Antioch,
one of the seven deacons (#Ac 6:5|), a Jewish proselyte, who is
said to have apostatized. There was such a sect in the second
century (Tertullian), but whether descended from Nicolaus of
Antioch is not certain, though possible (Lightfoot). It is even
possible that the Balaamites of verse #14| were a variety of this
same sect (verse #15|). {Which I also hate} (\ha kagô misô\).
Christ himself hates the teachings and deeds of the Nicolaitans
(\ha\, not \hous\, deeds, not people), but the church in Pergamum
tolerated them.

2:7 {He that hath an ear} (\ho echôn ous\). An individualizing
note calling on each of the hearers (#1:3|) to listen
(#2:7,11,17,28; 3:3,6,13,22|) and a reminiscence of the words of
Jesus in the Synoptics (#Mt 11:15; 13:9,43; Mr 4:9,23; Lu 8:8;
14:35|), but not in John's Gospel. {The spirit} (\to pneuma\).
The Holy Spirit as in #14:13; 22:17|. Both Christ and the Holy
Spirit deliver this message. "The Spirit of Christ in the prophet
is the interpreter of Christ's voice" (Swete). {To him that
overcometh} (\tôi nikônti\). Dative of the present (continuous
victory) active articular participle of \nikaô\, a common
Johannine verb (#Joh 16:33; 1Jo 2:13f; 4:4; 5:4f.; Re
2:7,11,17,26; 3:5,12,21; 5:5; 12:11; 15:2; 17:14; 21:7|). Faith
is dominant in Paul, victory in John, faith is victory (#1Jo
5:4|). So in each promise to these churches. {I will give}
(\dôsô\). Future active of \didômi\ as in #2:10,17,23,26,28;
3:8,21; 6:4; 11:3; 21:6|. {To eat} (\phagein\). Second aorist
active infinitive of \esthiô\. {Of the tree of life} (\ek tou
xulou tês zôês\). Note \ek\ with the ablative with \phagein\,
like our "eat of" (from or part of). From #Ge 2:9; 3:22|. Again
in #Re 22:2,14| as here for immortality. This tree is now in the
Garden of God. For the water of life see #21:6; 22:17| (Cf. #Joh
4:10,13f.|). {Which} (\ho\). The \xulon\ (tree). {In the Paradise
of God} (\en tôi paradeisôi tou theou\). Persian word, for which
see #Lu 23:43; 2Co 12:4|. The abode of God and the home of the
redeemed with Christ, not a mere intermediate state. It was
originally a garden of delight and finally heaven itself
(Trench), as here.

2:8 {In Smyrna} (\en Smurnêi\). North of Ephesus, on a gulf of
the Aegean, one of the great cities of Asia (province), a seat of
emperor-worship with temple to Tiberius, with many Jews hostile
to Christianity who later join in the martyrdom of Polycarp, poor
church (rich in grace) which receives only praise from Christ,
scene of the recent massacre of Greeks by the Turks. Ramsay (_op.
cit._, p. 251) terms Smyrna "the City of Life." Christianity has
held on here better than in any city of Asia. {The first and the
last} (\ho prôtos kai ho eschatos\). Repeating the language of
#1:17|. {Which was dead} (\hos egeneto nekros\). Rather, "who
became dead" (second aorist middle indicative of \ginomai\) as in
#1:18|. {And lived again} (\kai ezêsen\). First aorist
(ingressive, came to life) active of \zaô\ (\ho zôn\ in #1:18|).
Emphasis on the resurrection of Christ.

2:9 {Thy tribulation and thy poverty} (\sou tên thlipsin kai
ptôcheian\). Separate articles of same gender, emphasizing each
item. The tribulation was probably persecution, which helped to
intensify the poverty of the Christians (#Jas 2:5; 1Co 1:26; 2Co
6:10; 8:2|). In contrast with the wealthy church in Laodicea
(#3:17|). {But thou art rich} (\alla plousios ei\). Parenthesis
to show the spiritual riches of this church in contrast with the
spiritual poverty in Laodicea (#3:17|), this a rich poor church,
that a poor rich church. Rich in grace toward God (#Lu 12:21|)
and in good deeds (#1Ti 6:18|). Perhaps Jews and pagans had
pillaged their property (#Heb 10:34|), poor as they already were.
{Blasphemy} (\blasphêmian\). Reviling believers in Christ. See
#Mr 7:22|. The precise charge by these Jews is not indicated, but
see #Ac 13:45|. {Of them which say} (\ek tôn legontôn\). "From
those saying" (\ek\ with the ablative plural of the present
active articular participle of \legô\). {They are Jews}
(\Ioudaious einai heautous\). This is the accusative of general
reference and the infinitive in indirect discourse after \legô\
(#Ac 5:36; 8:9|) even though \legontôn\ is here ablative (cf.
#3:9|), common idiom. These are actual Jews and only Jews, not
Christians. {And they are not} (\kai ouk eisin\). Another
parenthesis like that in #2:2|. These are Jews in name only, not
spiritual Jews (#Ga 6:15f., Ro 2:28|). {A synagogue of Satan}
(\sunagôgê tou Satanâ\). In #3:9| again and note #2:13,24|,
serving the devil (#Joh 8:44|) instead of the Lord (#Nu 16:3;
20:4|).

2:10 {Fear not} (\mê phobou\). As in #1:17|. Worse things are
about to come than poverty and blasphemy, perhaps prison and
death, for the devil "is about to cast" (\mellei ballein\), "is
going to cast." {Some of you} (\ex humôn\). Without \tinas\
(some) before \ex humôn\, a common idiom as in #3:9; 11:19; Lu
11:49|. {That ye may be tried} (\hina peirasthête\). Purpose
clause with \hina\ and the first aorist passive subjunctive of
\peirazô\. John himself is in exile. Peter and John had often
been in prison together. James the brother of John, Paul, and
Peter had all suffered martyrdom. In #3:10| a general persecution
is outlined by \peirasmos\. {Ye shall have} (\hexete\). Future
active, but some MSS. read \echête\ (present active subjunctive
with hina, "that ye may have"). {Tribulation ten days} (\thlipsin
hêmerôn deka\). "Tribulation of ten days" (or "within ten days").
It is unwise to seek a literal meaning for ten days. Even ten
days of suffering might seem an eternity while they lasted. {Be
thou faithful} (\ginou pistos\). "Keep on becoming faithful"
(present middle imperative of \ginomai\), "keep on proving
faithful unto death" (#Heb 12:4|) as the martyrs have done (Jesus
most of all). {The crown of life} (\ton stephanon tês zôês\). See
this very image in #Jas 1:12|, a familiar metaphor in the games
at Smyrna and elsewhere in which the prize was a garland. See
also #3:11|. The crown consists in life (#2:7|). See Paul's use
of \stephanos\ in #1Co 9:25; 2Ti 4:8|.

2:11 {Shall not be hurt} (\ou mê adikêthêi\). Strong double
negative with first aorist passive subjunctive of \adikeô\, old
verb, to act unjustly (from \adikos\), here to do harm or wrong
to one, old usage as in #6:6; 7:2f.; 9:4,10; 11:5|. {Of the
second death} (\ek tou thanatou tou deuterou\). \Ek\ here used
for the agent or instrument as often (#3:18; 9:2; 18:1|). See
#20:6,14; 21:8| where "the second death" is explained as "the
lake of fire." The idea is present in #Da 12:3; Joh 5:29| and is
current in Jewish circles as in the Jerusalem Targum on #De 33:6|
and in Philo. It is not annihilation. The Christians put to death
in the persecution will at least escape this second death
(eternal punishment).

2:12 {In Pergamum} (\en Pergamôi\). In a north-easterly direction
from Smyrna in the Caicus Valley, some fifty-five miles away, in
Mysia, on a lofty hill, a great political and religious centre.
Ramsay (_Op. cit._, p. 281) calls it "the royal city, the city of
authority." Eumenes II (B.C. 197-159) extended it and embellished
it with many great buildings, including a library with 200,000
volumes, second only to Alexandria. The Kingdom of Pergamum
became a Roman province B.C. 130. Pliny termed it the most
illustrious city of Asia. Parchment (\charta Pergamena\) derived
its name from Pergamum. It was a rival of Ephesus in the temples
to Zeus, Athena, Dionysos, in the great grove Nicephorium (the
glory of the city). Next to this was the grove and temple of
Asklepios, the god of healing, called the god of Pergamum, with a
university for medical study. Pergamum was the first city in Asia
(A.D. 29) with a temple for the worship of Augustus (Octavius
Caesar). Hence in the Apocalypse Pergamum is a very centre of
emperor-worship "where Satan dwells" (#2:13|). Here also the
Nicolaitans flourished (#2:15|) as in Ephesus (#2:6|) and in
Thyatira (#2:20f.|). Like Ephesus this city is called
temple-sweeper (\neôkoros\) for the gods. {The sharp two-edged
sword} (\tên romphaian tên distomon tên oxeian\). This item
repeated from #1:16| in the same order of words with the article
three times (the sword the two-mouthed the sharp) singling out
each point.

2:13 {Where} (\pou--hopou\). \Pou\ is interrogative adverb used
here in an indirect question as in #Joh 1:39|. \Hopou\ is
relative adverb referring to \pou\. Satan's throne (\ho thronos
tou Satanâ\). Satan not simply resided in Pergamum, but his
"throne" or seat of power of king or judge (#Mt 19:28; Lu
1:32,52|). The symbol of Asklepios was the serpent as it is of
Satan (#12:9; 20:2|). There was, besides, a great throne altar to
Zeus cut on the Acropolis rock, symbol of "rampant paganism"
(Swete) and the new Caesar-worship with the recent martyrdom of
Antipas made Pergamum indeed a very throne of Satan. {Holdest
fast my name} (\krateis to onoma sou\). Present active indicative
of \krateô\, "dost keep on holding," as in #2:25, 3:11|. This
church refused to say \Kurios Kaisar\ (_Martyrd. Polyc_. 8f.) and
continued to say \Kurios Iêsous\ (#1Co 12:3|). They stood true
against the emperor-worship. {Didst not deny} (\ouk êrnêsô\).
First aorist middle second person singular of \arneomai\.
Reference to a specific incident not known to us. {My faith}
(\tên pistin mou\). Objective genitive, "thy faith in me." {Of
Antipas} (\Antipas\). Indeclinable in this form. It is possible
that \Antipa\ (genitive) was really written, though unimportant
as the nominative follows in apposition. Nothing is really known
of this early martyr in Pergamum before the writing of the
Apocalypse. One legend is that he was burnt to death in a brazen
bull. Other martyrs followed him at Pergamum (Agathonice,
Attalus, Carpus, Polybus). {My witness} (\ho martus mou\).
Nominative in apposition with a genitive as in #1:5| (with
ablative), common solecism in the Apocalypse. "Witness" as Jesus
had said they should be (#Ac 1:8|) and Stephen was (#Ac 22:20|)
and others were (#Re 17:6|). The word later (by third century)
took on the modern meaning of martyr. {My faithful one} (\ho
pistos mou\). Nominative also, with \mou\ also. Jesus gives
Antipas his own title (Swete) as in #1:5; 3:14|. Faithful unto
death. {Was killed} (\apektanthê\). First aorist passive
indicative of \apokteinô\, this passive form common in the
Apocalypse (?2:13; 6:11; 5:9,13; 13:10,15; 18, 20; 19:21?).
{Among you} (\par humin\). By your side. Proof of the throne of
Satan, "where Satan dwells" (\hopou ho Satanâs katoikei\),
repeated for emphasis.

2:14 {There} (\ekei\). That is \par' humin\ (among you). A party
in the church that resisted emperor-worship, to the death in the
case of Antipas, yet were caught in the insidious wiles of the
Nicolaitans which the church in Ephesus withstood. {Some that
hold} (\kratountas\). "Men holding" (present active participle of
\krateô\). {The teaching of Balaam} (\tên didachên Balaam\).
Indeclinable substantive Balaam (#Nu 25:1-9; 31:15f.|). The point
of likeness of these heretics with Balaam is here explained.
{Taught Balak} (\edidasken tôi Balak\). Imperfect indicative of
\didaskô\, Balaam's habit, "as the prototype of all corrupt
teachers" (Charles). These early Gnostics practised
licentiousness as a principle since they were not under law, but
under grace (#Ro 6:15|). The use of the dative with \didaskô\ is
a colloquialism rather than a Hebraism. Two accusatives often
occur with \didaskô\. {To cast a stumbling-block} (\balein
skandalon\). Second aorist active infinitive (accusative case
after \edidasken\) of \ballô\, regular use with \skandalon\
(trap) like \tithêmi skandalon\ in #Ro 14:13|. Balaam, as
Josephus and Philo also say, showed Balak how to set a trap for
the Israelites by beguiling them into the double sin of idolatry
and fornication, which often went together (and do so still). {To
eat things sacrificed to idols} (\phagein eidôlothuta\). Second
aorist active infinitive of \esthiô\ and the verbal adjective
(from \eidôlon\ and \thuô\), quoted here from #Nu 25:1f.|, but in
inverse order, repeated in other order in verse #20|. See #Ac
15:29; 21:25; 1Co 8:1ff.| for the controversy over the temptation
to Gentile Christians to do what in itself was harmless, but
which led to evil if it led to participation in the pagan feasts.
Perhaps both ideas are involved here. Balaam taught Balak how to
lead the Israelites into sin in both ways.

2:15 {So thou also} (\houtôs kai su\). Thou and the church at
Pergamum as Israel had the wiles of Balaam. {The teaching of the
Nicolaitans likewise} (\tên didachên tôn Nikolaitôn homoiôs\).
See on »1:6| for the Nicolaitans. The use of \homoiôs\ (likewise)
here shows that they followed Balaam in not obeying the decision
of the Conference at Jerusalem (#Ac 15:20,29|) about idolatry and
fornication, with the result that they encouraged a return to
pagan laxity of morals (Swete). Some wrongly hold that these
Nicolaitans were Pauline Christians in the face of #Col 3:5-8;
Eph 5:3-6|.

2:16 {Repent therefore} (\metanoêson oun\). First aorist (tense
of urgency) active imperative of \metanoeô\ with the inferential
particle \oun\ (as a result of their sin). {I come} (\erchomai\).
Futuristic present middle indicative, "I am coming" (imminent),
as in #2:5| with \tachu\ as in #3:11; 11:14; 22:7,12,20|. As with
\en tachei\ (#1:1|), we do not know how soon "quickly" is meant
to be understood. But it is a real threat. {Against them} (\met'
autôn\). This proposition with \polemeô\ rather than \kata\
(against) is common in the LXX, but in the N.T. only in #Re 2:16;
12:7; 13:4; 17:14| and the verb itself nowhere else in N.T.
except #Jas 4:2|. "An eternal roll of thunder from the throne"
(Renan). "The glorified Christ is in this book a Warrior, who
fights with the sharp sword of the word" (Swete). {With} (\en\).
Instrumental use of \en\. For the language see #1:16; 2:12;
19:15|.

2:17 {Of the hidden manna} (\tou manna tou kekrummenou\). "Of the
manna the hidden" (perfect passive articular participle of
\kruptô\). The partitive genitive, the only N.T. example with
\didômi\, though Q reads \to\ (accusative) here. For examples of
the ablative with \apo\ and \ek\ see Robertson, _Grammar_, p.
519. See #Joh 6:31,49| for the indeclinable word \manna\. The
golden pot of manna was "laid up before God in the ark" (#Ex
16:23|). It was believed that Jeremiah hid the ark, before the
destruction of Jerusalem, where it would not be discovered till
Israel was restored (II Macc. 2:5ff.). Christ is the true bread
from heaven (#Joh 6:31-33, 48-51|) and that may be the idea here.
Those faithful to Christ will have transcendent fellowship with
him. Swete takes it to be "the life-sustaining power of the
Sacred Humanity now hid with Christ in God." {A white stone}
(\psêphon leukên\). This old word for pebble (from \psaô\, to
rub) was used in courts of justice, black pebbles for condemning,
white pebbles for acquitting. The only other use of the word in
the N.T. is in #Ac 26:10|, where Paul speaks of "depositing his
pebble" (\katênegka psêphon\) or casting his vote. The white
stone with one's name on it was used to admit one to
entertainments and also as an amulet or charm. {A new name
written} (\onoma kainon gegrammenon\). Perfect passive predicate
participle of \graphô\. Not the man's own name, but that of
Christ (Heitmuller, _Im Namen Jêsu_, p. 128-265). See #3:12| for
the name of God so written on one. The man himself may be the
\psêphos\ on which the new name is written. "The true Christian
has a charmed life" (Moffatt). {But he that receiveth it} (\ei mê
ho lambanôn\). "Except the one receiving it." See #Mt 11:27| for
like intimate and secret knowledge between the Father and the Son
and the one to whom the Son wills to reveal the Father. See also
#Re 19:12|.

2:18 {In Thyatira} (\en Thuateirois\). Some forty miles
south-east of Pergamum, a Lydian city on the edge of Mysia, under
Rome since B.C. 190, a centre of trade, especially for the royal
purple, home of Lydia of Philippi (#Ac 16:14f.|), shown by
inscriptions to be full of trade guilds, Apollo the chief deity
with no emperor-worship, centre of activity by the Nicolaitans
with their idolatry and licentiousness under a "prophetess" who
defied the church there. Ramsay calls it "Weakness Made Strong"
(_op. cit._, p. 316). {The Son of God} (\ho huios tou theou\).
Here Jesus is represented as calling himself by this title as in
#Joh 11:4| and as he affirms on oath in #Mt 26:63f|. "The Word of
God" occurs in #19:13|. {His eyes like a flame of fire} (\tous
ophthalmous autou hôs phloga puros\). As in #1:14|. {His feet
like burnished brass} (\hoi podes autou homoioi chalkolibanôi\).
As in #1:15|.

2:19 {Thy works} (\sou ta erga\) . As in #2:2| and explained
(explanatory use of \kai\ =namely) by what follows. Four items
are given, with separate feminine article for each (\tên agapên,
tên pistin, tên diakonian, tên hupomonên\), a longer list of
graces than in #2:2| for Ephesus. More praise is given in the
case of Ephesus and Thyatira when blame follows than in the case
of Smyrna and Philadelphia when no fault is found. Love comes
first in this list in true Johannine fashion. Faith (\pistin\)
here may be "faithfulness," and ministry (\diakonian\) is
ministration to needs of others (#Ac 11:29; 1Co 16:15|). {And
that} (\kai\). Only \kai\ (and) in the Greek, but doubtless
\hoti\ (that) is understood. {Than the first} (\tôn prôtôn\).
Ablative after the comparative \pleiona\ (more).

2:20 {Thou sufferest} (\apheis\). Late vernacular present active
indicative second person singular as if from a form \apheô\
instead of the usual \aphiêmi\ forms. {The woman Jezebel} (\tên
gunaika Iezabel\). Symbolical name for some prominent woman in
the church in Thyatira, like the infamous wife of Ahab who was
guilty of whoredom and witchcraft (#1Ki 16:31; 2Ki 9:22|) and who
sought to drive out the worship of God from Israel. Some MSS.
here (A Q 40 min.s) have \sou\ (thy wife, thy woman Ramsay makes
it), but surely Aleph C P rightly reject \sou\. Otherwise she is
the pastor's wife! {Which calleth herself a prophetess} (\hê
legousa heautên prophêtin\). Nominative articular participle of
\legô\ in apposition with the accusative \gunaika\ like \ho
martus\ in apposition with \Antipas\ in #2:13|. \Prophêtis\ is an
old word, feminine form for \prophêtês\, in N.T. only here and
#Lu 2:36| (Anna), two extremes surely. See #Ac 21:9| for the
daughters of Philip who prophesied. {And she teacheth and
seduceth} (\kai didaskei kai planâi\). A resolution of the
participles (\didaskousa kai planôsa\) into finite verbs (present
active indicatives) as in #1:5f|. This woman was not a real
prophetess, but a false one with loud claims and loose living.
One is puzzled to know how such a woman had so much shrewdness
and sex-appeal as to lead astray the servants of God in that
church. The church tolerated the Nicolaitans and this leader
whose primary object was sexual immorality (Charles) and became
too much involved with her to handle the heresy.

2:21 {I gave her time} (\edôka autêi chronon\). First aorist
active indicative of \didômi\, allusion to a definite visit or
message of warning to this woman. {That she should repent} (\hina
metanoêsêi\). Sub-final use of \hina\ with first aorist active
subjunctive of \metanoeô\. {And she willeth not} (\kai ou
thelei\). "And she is not willing." Blunt and final like #Mt
23:37|. {To repent of} (\metanoêsai ek\). First aorist
(ingressive) active infinitive with \ek\, "to make a change out
of," the usual construction with \metanoeô\ in this book (#2:22;
9:20ff.; 16:11|), with \apo\ in #Ac 8:22|. \Porneia\
(fornication) here, but \moicheuô\ (to commit adultery) in verse
#22|.

2:22 {I do cast} (\ballô\). Futuristic present active indicative
rather than the future \balô\, since judgment is imminent. {Into
a bed} (\eis klinên\). "A bed of sickness in contrast with the
bed of adultery" (Beckwith). {Them that commit adultery with her}
(\tous moicheuontas met' autês\). Present active articular
participle accusative plural of \moicheuô\. The actual paramours
of the woman Jezebel, guilty of both \porneia\ (fornication,
verse #21|) and \moicheia\ (adultery), works of Jezebel of old
and of this Jezebel. There may be also an allusion to the
spiritual adultery (#2Co 11:2|) towards God and Christ as of old
(#Jer 3:8; 5:7; Eze 16:22|). {Except they repent} (\ean mê
metanoêsousin\). Condition of first class with \ean mê\ and the
future active indicative of \metanoeô\, put in this vivid form
rather than the aorist subjunctive (\-ôsin\) third-class
condition. {Of her works} (\ek tôn ergôn autês\). \Autês\ (her)
correct rather than \autôn\ (their). Jezebel was chiefly
responsible.

2:23 {I will kill with death} (\apoktenô en thanatôi\). Future
(volitive) active of \apokteinô\ with the tautological (cognate)
\en thanatôi\ (in the sense of pestilence) as in #Eze 33:27|.
{Her children} (\ta tekna autês\). Either her actual children,
like the fate of Ahab's sons (#2Ki 10:7|) or "her spiritual
progeny" (Swete) who have completely accepted her Nicolaitan
practices. {Shall know} (\gnôsontai\). Future (ingressive
punctiliar) middle of \ginôskô\, "shall come to know." "The doom
of the offenders was to be known as widely as the scandal had
been" (Charles). {Searcheth} (\eraunôn\). Present active
articular participle of \eraunaô\, to follow up, to track out,
late form for \ereunaô\, from #Jer 17:10|. {Reins} (\nephrous\).
Old word for kidneys, here only in N.T., quoted also with
\kardias\ from #Jer 17:10|. See #22:17| for the reward of
punishment.

2:24 {To you the rest} (\humin tois loipois\). Dative case. Those
who hold out against Jezebel, not necessarily a minority (#9:20;
19:21; 1Th 4:13|). {As many as} (\hosoi\). Inclusive of all "the
rest." {This teaching} (\tên didachên tautên\). That of Jezebel.
{Which} (\hoitines\). "Which very ones," generic of the class,
explanatory definition as in #1:7|. {Know not} (\ouk egnôsan\).
Second aorist (ingressive) active of \ginôskô\, "did not come to
know by experience." {The deep things of Satan} (\ta bathea tou
Satanâ\). The Ophites (worshippers of the serpent) and other
later Gnostics (Cainites, Carpocratians, Naassenes) boasted of
their knowledge of "the deep things," some claiming this very
language about Satan (the serpent) as Paul did of God (#1Co
2:10|). It is not clear whether the words here quoted are a boast
of the Nicolaitans or a reproach on the other Christians for not
knowing the depths of sin. Some even claimed that they could
indulge in immorality without sinning (#1Jo 1:10; 3:10|). Perhaps
both ideas are involved. {As they say} (\hôs legousin\). Probably
referring to the heretics who ridicule the piety of the other
Christians. {None other burden} (\ou--allo baros\). \Baros\
refers to weight (#Mt 20:12|), \phortion\, from \pherô\, to bear,
refers to load (#Ga 6:5|), \ogkos\ to bulk (#Heb 12:1|).
Apparently a reference to the decision of the Jerusalem
Conference (#Ac 15:28|) where the very word \baros\ is used and
mention is made about the two items in verse #20| (fornication
and idolatry) without mentioning the others about things
strangled, etc. See the Pharisaic narrowness in #Mt 23:4|.

2:25 {Howbeit} (\plên\). Common after \ouk allo\ as a preposition
with the ablative (#Mr 12:32|), but here a conjunction as in #Php
1:18|. {Hold fast} (\kratêsate\). First aorist active imperative
of \krateô\, either ingressive (get a grip on) or constative
(hold on as a single decisive effort). See present imperative
\kratei\ in #3:11| (keep on holding). {Till I come} (\achri hou
an hêxô\). Indefinite temporal clause with \achri hou\ (until
which time) with modal \an\ and either the future active
indicative or the first aorist active subjunctive of \hêkô\
(usual idiom with \achri\ in Revelation as in #7:3; 15:8;
20:3,5|).

2:26 {He that overcometh and he that keepeth} (\ho nikôn kai ho
têrôn\). Present active articular participles of \nikaô\ and
\têreô\ in the nominative absolute (_nominativus pendens_) as in
#3:12,21|, resumed by the dative \autôi\ (to him), as in verses
#7,17|. {Unto the end} (\achri telous\). That is, \achri hou an
hêxo\ above. {Authority over the nations} (\exousian epi tôn
ethnôn\). From #Ps 2:8f|. The followers of the Messiah will share
in his victory over his enemies (#1:6; 12:5; 19:15|).

2:27 {He shall rule} (\poimanei\). Future active of \poimainô\,
to shepherd (from \poimên\, shepherd), also from #Ps 2:8f|. See
again #Re 7:17; 12:5; 19:15|. {With a rod of iron} (\en rabdôi
sidêrâi\). Continuing the quotation. Instrumental use of \en\.
\Rabdos\ (feminine) is the royal sceptre and indicates rigorous
rule. {The vessels of the potter} (\ta skeuê ta keramika\). Old
adjective, belonging to a potter (\kerameus, keramos\), here only
in N.T. {Are broken to shivers} (\suntribetai\). Present passive
indicative of \suntribô\, old verb, to rub together, to break in
pieces (#Mr 14:3|).

2:28 {As I also have received} (\hôs kagô eilêpha\). Perfect
active indicative of \lambanô\. Christ still possesses the power
from the Father (#Ac 2:33; Ps 2:7|). {The morning star} (\ton
astera ton prôinon\). "The star the morning one." In #22:16|
Christ is the bright morning star. The victor will have Christ
himself.