Apocalipse 2
John Gill · Exposição de Toda a Bíblia
Apocalipse 2
INTRODUÇÃO A Apocalipse 2 Este capítulo contém as epístolas às igrejas de Éfeso, Esmirna, Pérgamo e Tiatira. Começa com aquela de Éfeso, na qual o remetente se descreve por meio de alguns de seus personagens mencionados no capítulo anterior; toma conhecimento de algumas coisas louváveis nesta igreja, Apocalipse 2:1, repreende-a por abandonar o seu primeiro amor; dá alguns conselhos sobre isso; ameaça-a em caso de não arrependimento; no entanto, elogia-a por detestar algumas más práticas; e conclui a epístola com uma frase que chama a atenção para o que está escrito, e com uma promessa aos que são constantes e conquistadores, Apocalipse 2:4, a seguir segue a epístola à igreja de Esmirna, na qual o remetente assume alguns de seus títulos anteriores; toma conhecimento de suas obras em geral, e de suas aflições em particular, e da blasfêmia de outros, Apocalipse 2:8, fortalece-a contra uma grande aflição a ser suportada, descrita por seu autor, tipo, uso e duração; e exorta à fidelidade e constância, com a promessa de uma coroa de vida, Apocalipse 2:10, e fecha a epístola na mesma forma que a anterior, prometendo segurança da segunda morte ao cristão perseverante e conquistador, Apocalipse 2:11, e a seguir na ordem está a epístola à igreja em Pérgamo, na qual o remetente leva para ele um dos personagens acima na descrição dele; observa suas obras e local de residência, e elogia sua fidelidade a ele nos piores momentos e lugares, Apocalipse 2:12, mas exibe uma reclamação contra ela por ter e ser conivente com pessoas de maus princípios e práticas, chamadas balaamitas e nicolaítas, Apocalipse 2:14, exorta ao arrependimento, e no fracasso disso ameaça vir e lutar contra eles; e fecha a epístola da mesma maneira que as duas anteriores, com uma promessa de maná escondido, uma pedra branca e um novo nome para aquele que vencer, Apocalipse 2:16, e a última epístola neste capítulo é aquela para a igreja em Tiatira, na qual o remetente faz uso de alguns outros títulos e personagens seus antes mencionados; toma conhecimento de suas boas obras, e ainda assim significa que ele teve uma controvérsia com ela, por permitir que uma falsa profetisa ensinasse nela, que seduziu os homens à fornicação e à idolatria, Apocalipse 2:18, cuja impenitência é reclamada, e que foi agravada por ter espaço para o arrependimento dado a ela, Apocalipse 2:21, portanto, em caso de continuação na impenitência, ele ameaça tanto ela quanto seus seguidores com tribulação e morte, por meio da qual a onisciência e a justiça de Cristo seria manifestada a todas as igrejas, Apocalipse 2:22, e então se dirige a outro e melhor tipo de homens nesta igreja, que são descritos como não tendo absorvido a doutrina da falsa profetisa, e como não aprovando as profundezas de Satanás, ou suas doutrinas de demônios; e estes são informados de que nenhum outro fardo deve ser imposto a eles além do que foi, e são exortados a reter firmemente o que tinham, até a vinda de Cristo, Apocalipse 2:24, e para seu encorajamento a persistirem até o fim, muitas promessas são feitas a eles a respeito de seu poder e domínio sobre seus inimigos, e os dias felizes que eles deveriam desfrutar, Apocalipse 2:26, e a epístola é concluída com o epiphonema usual, Apocalipse 2:29.
Apocalipse 2:1
Ao anjo da igreja de Éfeso escreva, .... Da cidade de Éfeso; veja Gill em Apocalipse 1:11 e veja Gill em Atos 18:19. A igreja aqui parece ter sido fundada pelo apóstolo Paulo, que permaneceu aqui por dois anos, o que significa que toda a Ásia ouviu a palavra do Senhor Jesus, Atos 19:10; desta igreja; veja Gill em Atos 20:17; é nomeado primeiro porque era o maior, mais populoso e famoso, e era o mais próximo de Patmos, onde João agora estava, e mais conhecido por ele, sendo o lugar onde ele residia; e foi o lugar de onde o Evangelho chegou a outros e se espalhou na Ásia Menor; mas especialmente foi escrito primeiro, porque representava a igreja na era apostólica; para que esta carta contenha as coisas que são, Apocalipse 1:19; e em seu próprio nome, ao estado desta igreja em Éfeso, pode haver uma alusão; seja para “éfese”, que significa “desejo”, e pode ser expressivo do amor fervoroso daquela igreja pura e apostólica a Jesus Cristo no início dela; seu desejo ansioso por mais conhecimento dele e comunhão com ele; depois de sua palavra e ordenanças, e a manutenção da pureza delas; após a difusão do seu Evangelho e a ampliação do seu reino no mundo; bem como após a comunhão com os santos, e o bem-estar espiritual de cada um: a alusão também pode ser à “aphesis”, que significa “remissão”, ou uma redução; e assim pode apontar a negligência e decadência do primeiro amor desses cristãos primitivos, no final deste estado; da diminuição do fervor dele, da qual a reclamação é feita nesta epístola, e não sem justa causa. Esta epístola está inscrita ao anjo desta igreja, ou ao pastor dela; por que os ministros são chamados de anjos; veja Gill em Apocalipse 1:20; alguns pensam que este foi Timóteo, a quem o apóstolo Paulo enviou para lá, e desejou que ele continuasse lá, Ti 1:3, havia um bispo Onésimo de Éfeso, quando Policarpo era bispo de Esmirna, de quem ele faz menção em sua epístola (x) aos Efésios, e oferece justo para ser este anjo; embora se algum crédito pudesse ser dado às Constituições Apostólicas (y), o bispo deste lugar era um certo João, que se diz ter sido ordenado pelo Apóstolo João, e é considerado o mesmo com João, o mais velho (z), o mestre de Papias; mas embora apenas um seja mencionado, todos os presbíteros desta igreja, pois havia mais de um, veja Atos 20:17; estão incluídos; e não apenas eles, mas toda a igreja a quem presidiram; pois o que foi escrito foi ordenado para ser enviado à igreja, e foi enviado por João, veja Apocalipse 1:4; a carta foi enviada ao pastor ou pastores, a todo o corpo de ministros, por eles para ser comunicada à igreja; e não apenas a esta igreja em particular pertencia esta carta e seu conteúdo, mas a todas as igrejas de Cristo dentro do período da era apostólica, como pode ser concluído em Apocalipse 2:7. Estas coisas diz aquele que tem na mão direita as sete estrelas; a versão siríaca diz: “que contém todas as coisas, e estas sete estrelas na sua mão direita”; para a explicação deste caráter de Cristo; veja Gill em Apocalipse 1:16; apenas observemos quão adequadamente isso é prefixado à igreja de Éfeso, e que representa o estado das igrejas nos tempos dos apóstolos; em que lugar e durante qual intervalo nosso Senhor realizou notavelmente seu ministério: servos como estrelas em sua mão direita; ele manteve e protegeu o apóstolo Paulo por dois anos neste lugar, e preservou ele e seus companheiros em segurança em meio ao alvoroço levantado por Demétrio, o ourives, sobre eles; aqui também ele protegeu Timóteo numa época em que havia muitos adversários, e manteve puros os élderes desta igreja, apesar das pessoas errôneas que surgiram entre eles; e por último de todos o Apóstolo João, que aqui residiu e morreu em paz, apesar da raiva e fúria de seus perseguidores: da mesma forma, Cristo de uma maneira muito visível segurou todos os seus ministros fiéis durante este período em sua mão direita, seguros e protegidos, até que eles tivessem feito o trabalho para o qual foram enviados, e os preservaram na pureza de doutrina e conversação; de modo que sua luz em ambos os aspectos brilhou intensamente diante dos homens. Além disso, como este título de Cristo é prefixado à epístola à primeira das igrejas, e ao seu pastor ou pastores, pode ser considerado como relacionado e válido para todos os ministros do Evangelho e pastores das outras igrejas; e da mesma forma de todas as igrejas em eras sucessivas até o fim do mundo, como o seguinte também se refere a todas as próprias igrejas: que anda no meio dos sete castiçais de ouro; veja Gill em Apocalipse 1:12; veja Gill em Apocalipse 1:13; Cristo não apenas esteve presente e andou nesta igreja em Éfeso, mas em todas as igrejas daquele período, comparáveis aos castiçais, que sustentavam a luz do Evangelho, e isso em ordem como o antítipo de Aarão, para ele essas lâmpadas, e da mesma forma em todas as suas igrejas até o fim do mundo; veja Mateus 28:20. (x) Eusébio. Ecl. História. eu. 3. c. 36. (y) L. vii. c. 46. (z) Eusébio. Ecl. História. eu. 3. c. 39.
Apocalipse 2:2
Eu conheço tuas obras, .... As boas obras, tanto de ministros quanto de igrejas; nenhuma má obra é mencionada, nem qualquer reclamação nesta igreja, exceto uma diminuição do fervor de seu primeiro amor. Cristo, como o Deus onisciente, conhece todas as obras de seu povo, e as fontes, e os princípios, e os fins, e as visões deles, se são feitos em obediência a ele, e brotam do amor a ele, e são realizados em sua força, e por sua graça, e são direcionados para sua glória; e ele percebe, aprova e fica satisfeito com isso, não como a base de seu deleite nas pessoas deles, mas como os frutos de sua própria graça; e durante a era apostólica, as igrejas e os ministros foram muito diligentes no trabalho; sim, eles eram trabalhosos, como segue: e o teu trabalho: particularmente o trabalho dos ministros do Evangelho, nestes tempos, na pregação frequente dele, a tempo e fora de tempo; e na administração constante das ordenanças; e no exercício diligente da disciplina da igreja. A obra do ministério é uma obra laboriosa para a mente no estudo e para o corpo na sua execução externa; e torna-se ainda mais devido à malícia e oposição dos inimigos e à fraqueza dos amigos; e aqueles que são diligentes e laboriosos merecem respeito, até mesmo dupla honra; e embora eles possam não receber isso dos homens, ainda assim Cristo toma conhecimento deles e de seus trabalhos, e os elogia por eles, e os recompensará, E a tua paciência; como isso pode se referir aos ministros da palavra, pode denotar sua paciência em sofrer reprovações e perseguições por causa do Evangelho, que eles suportaram com paciência, alegria e constantemente; e em suportar as enfermidades dos santos fracos, nas suas diversas comunidades; e na recuperação e restauração de pessoas fora do caminho; e na espera do sucesso de seu ministério e de sua continuidade e perseverança nele. E como isso pode dizer respeito aos membros das igrejas, pode apontar para a sua paciência sob as aflições da mão de Deus, e sob a reprovação e perseguição dos homens, por abraçarem e professarem o Evangelho; e sua espera paciente pela glória celestial, e sua firme expectativa dela, e sua perseverança nela, E como você não pode suportar os que são maus; que o eram em seus princípios ou em suas práticas, ou em ambos; homens que viviam vidas imorais e defendiam doutrinas errôneas, estas os ministros e igrejas primitivas não podiam suportar; eles tinham uma aversão interior e uma detestação por eles em suas mentes; eles não podiam suportá-los em comunhão com eles; eles os advertiram de acordo com a natureza de sua ofensa e expulsaram os que eram obstinados e incorrigíveis; eles se retiraram daqueles que eram desordeiros e rejeitaram os hereges após a primeira e a segunda admoestação; seu zelo pela disciplina da igreja é aqui notado para sua recomendação, E puseste à prova os que se dizem apóstolos e não o são, e você os achou mentirosos; isso sem dúvida foi feito na igreja de Éfeso, onde, após a partida do apóstolo Paulo, lobos cruéis, em peles de cordeiros, entraram, e homens surgiram dentre si, falando coisas perversas, Atos 20:29; contudo, não era peculiar àquela igreja, embora fosse da era apostólica; pois em nenhum outro lugar poderiam homens com qualquer rosto fingir ser apóstolos de Cristo; e houve alguns que surgiram nas diversas igrejas em Jerusalém, Corinto, Galácia e em outros lugares, que se autodenominavam apóstolos de Cristo, mas eram falsos apóstolos, obreiros fraudulentos; eles fingiam ter sua doutrina, chamado, missão e comissão, imediatamente de Cristo, como os verdadeiros apóstolos tinham, e um poder para operar milagres, e falavam de inspirações e revelações do Espírito de Deus. Ora, os apóstolos, ministros e igrejas daqueles tempos provaram suas pretensões e doutrinas pela palavra de Deus e pelos frutos que produziram em si mesmos e nos outros; e por meio do discernimento de espírito que possuíam, descobriram que eram mentirosos; que eles não eram, nem tinham o que fingiam ser, e têm, e os expuseram como tais.
Apocalipse 2:3
E você suportou, .... Não homens maus, nem falsos apóstolos, mas "fardos", como a versão etíope lê, e como a palavra significa; significando aflições, reprovações e perseguições, que pressionaram dolorosamente e pesaram sobre esses ministros e igrejas; e ainda assim eles os suportavam com constância e alegria, e não se comoviam com eles. A versão árabe diz: “e tu me deste à luz”; meu nome e Evangelho, entre os gentios, e o levou de lugar em lugar; veja Atos 9:15, e tem paciência; que eles tinham de Deus, como seu dom, e que tinham em seus corações e em exercício, e acharam útil para eles. Estava em exercício num momento adequado e continuou com eles; não foi desgastado pela duração e grandeza de suas provações, E por causa do meu nome você trabalhou: o que pode se referir a suportar sofrimentos por causa do nome de Cristo, por causa do seu Evangelho, por causa da justiça, por causa dos eleitos, e por causa da honra, glória e interesse de Cristo; ou trabalhar no ministério, não por causa de lucro imundo, nem por causa de partido, mas para a honra de Cristo e o bem das almas; e nunca houve um intervalo em que isso fosse mais verdadeiro: e não desmaiou: a ponto de afundar sob o fardo suportado; ter paciência bastante cansada; estar cansado de trabalhar por causa do nome de Cristo; e de modo a desistir e abandonar o serviço de Cristo.
Apocalipse 2:4
No entanto, tenho algo contra ti, .... Então os judeus representam Deus dizendo, a respeito de seus pais, "Abraão", etc. “Tenho algo contra eles” (a). Cristo não tem nada contra o seu povo, seus ministros fiéis e igrejas verdadeiras, de forma judicial, ou para sua condenação, pois não há ninguém para aqueles que estão nele; mas ele muitas vezes tem muitas coisas para reclamar neles, e para repreendê-los e castigá-los, de uma forma providencial: e o que ele tinha contra a igreja em Éfeso, e contra as igrejas no período que isso representa, segue, porque deixaste o teu primeiro amor: com o que se entende, não a hospitalidade para com estranhos, ou um cuidado afetuoso com os pobres da igreja, ou uma preocupação zelosa em alimentar o rebanho e manter a disciplina da igreja; mas o amor dos santos a Deus, e a Cristo, e uns aos outros, que apareceu no início deste estado eclesial, quando todos eram um só coração e uma só alma, como geralmente na primeira conversão o amor é o mais caloroso; e assim foi na primeira plantação de igrejas evangélicas e, portanto, aqui chamado de primeiro amor. Agora, embora não tenha sido perdido, pois a verdadeira graça do amor nunca pode ser perdida, ainda assim foi deixado; diminuiu em seu calor e fervor; houve negligência no seu exercício; o que nosso Senhor havia predito que deveria acontecer antes da destruição de Jerusalém se cumprir neste período de tempo, o amor de muitos esfriou, Mateus 24:12; através da prevalência da corrupção em alguns; e através de um amor excessivo ao mundo, como em Demas e outros; e através de um desejo de facilidade e liberdade de reprovação e perseguição; e através da introdução de erros, que amortecem o calor do amor e o espírito da religião; e através das contendas e divisões entre si, como em Corinto, Galácia e em outros lugares, que enfraqueceram enormemente seu amor um pelo outro e pelas coisas divinas; e o que desagradou muito a Cristo, que, para restaurá-los, dá o seguinte conselho. Compare com isto Ti2 1:15. (a) Pesikta Rabbati apud Yalkut Simeoni, par. 2. fol. 60. 4.
Apocalipse 2:5
Lembre-se, portanto, de onde você caiu, .... Os crentes não podem total e finalmente cair da graça que receberam; mas eles podem cair no pecado, e de um certo grau de graça, e do exercício dela, como essas primeiras e puras igrejas fizeram, de algum grau de seu amor a Deus, e a Cristo, e uns aos outros; e, portanto, são chamados a lembrar, pensar e observar em que grau eles caíram; a fim de trazê-los sob uma convicção e reconhecimento de seu mal, e um senso de seu estado atual, e para acelerar seus desejos após uma restauração ao seu antigo: e se arrependa; de sua frieza e tibieza, da negligência de seu amor, e daqueles males que trouxeram isso sobre eles: e faça os primeiros trabalhos; de fé e amor, com o mesmo zelo e fervor, que mostrará que o arrependimento é sincero e genuíno; assim diz a versão árabe, “e exercer as obras anteriores, a saber, caridade” ou “amor”. Os judeus têm um ditado (b), “se um homem se arrepende, não lhe diga: “lembra-te”, “das tuas primeiras obras”; que eles parecem entender das más obras; mas as boas obras anteriores devem ser lembradas e praticadas, para mostrar a verdade do arrependimento pelos maus, Caso contrário, irei a ti rapidamente; não de forma espiritual, para fazer uma visita de amor, nem de forma judicial, para se vingar ou infligir castigo, mas de forma providencial, para repreender e castigar: e tirará do seu lugar o teu castiçal, se não te arrependeres; ou você fora do castiçal, o pastor da igreja, seja por perseguição ou por morte; ou então a igreja, e o próprio estado da igreja, representados por um castiçal; Veja Gill em Apocalipse 1:12; e pode projetar um abalo e uma perturbação, o que às vezes é causado por perseguições violentas, e por falsos mestres e suas doutrinas, e pelas divisões e contendas dos santos entre si; e particularmente pela primeira houve uma mudança feita no estado desta igreja apostólica, quando ela passou para a de Esmirna, que foi um período de grande perseguição e angústia; pois isso não pode ser entendido como a remoção total do próprio estado da igreja rapidamente, não, não da própria Éfeso; pois embora não haja agora, nem tenha havido por muitas centenas de anos, uma igreja de Cristo naquele lugar, ainda assim houve uma até os tempos de Constantino, quando não havia nenhuma em nenhuma das outras sete cidades, e muito tempo depois; Veja Gill em Atos 20:17; o que mostra que isto não foi uma cominação ou ameaça de vingança divina para aquela igreja literalmente, mas para o estado da igreja, que isso representava; nem pretende a abolição total daquela igreja, pois a igreja apostólica ainda continuou, embora tenha deixado de existir nas circunstâncias que era antes, (b) Misn. Bava Metzia, c. 4. seita. 10.
Apocalipse 2:6
Mas isto você tem, que você odeia as ações dos nicolaítas, .... Embora esses cristãos tivessem deixado seu primeiro amor, ainda assim eles tinham ódio pelas práticas imundas e impuras de alguns homens, que eram chamados de "nicolaítas"; que cometeram fornicação, adultério e toda impureza, e tinham suas esposas em comum, e também comiam coisas oferecidas aos ídolos; que foram assim chamados, como alguns pensam (c), de Nicolau de Antioquia, um dos sete diáconos em Atos 6:5; embora quanto ao próprio Nicolas, seja dito (d), que ele viveu com sua própria esposa legalmente casada, e nenhuma outra, e que suas filhas continuaram virgens todos os seus dias, e seu filho incorrupto; e que esses homens, assim chamados, apenas se envolveram sob seu nome, e abusaram de um ditado ou ação dele, ou de ambos, para patrocinar suas ações perversas: ele costumava aconselhar, com o que ele quis dizer uma restrição de todas as concupiscências carnais e ilícitas; mas esses homens interpretaram isso como uma indulgência para com eles, e assim se entregaram a toda impureza; e considerando que, tendo uma linda esposa, e sendo acusado de ciúme, a fim de se livrar disso, ele a deu à luz e deu liberdade a qualquer pessoa para se casar com ela como quisesse; cuja ação indiscreta sua esses homens escolheram entender como permissão de comunidade de esposas. O Dr. Lightfoot conjectura que esses nicolaítas não eram chamados assim por nenhum homem, mas pela palavra "Nicolah", "comamos", que eles freqüentemente usavam para encorajar uns aos outros a comer coisas oferecidas aos ídolos. Seja como for, é certo que existia tal conjunto de homens, cujas ações eram odiosas; mas nem os seus princípios nem as suas práticas obtiveram muito neste período de tempo, embora o tenham obtido posteriormente; veja Apocalipse 2:15. Os professores da religião cristã em geral abominavam tais noções e ações impuras, como foram feitas por Cristo: o que também odeio; todo pecado é odioso para Cristo, sendo contrário à sua natureza, à sua vontade e ao seu Evangelho; e tudo o que é odioso para ele deve ser para o seu povo; e onde estiver a graça, o pecado será odioso, tanto em si como nos outros; e as ações dos homens podem ser odiadas quando suas pessoas não o são; e o ódio ao pecado é notado por Cristo, com um elogio, (c) Víd. Irineu adv. Haeres, l. 1. c. 27. & Tertul. de Praescript. Haeret. c. 46, 47. (d) Clemente. Alex. Strom. eu. 3. pág. 436. & Eusébio, Hist. Ecl. eu. 2. c. 29.
Apocalipse 2:7
Aquele que tem ouvido, .... Tais que têm novos ouvidos, como todos os que são feitos novas criaturas; aqueles que têm seus ouvidos circuncidados e abertos pelo Espírito de Deus; que ouvem com compreensão, carinho e fé; que experimentam o que ouvem e aprovam, abraçam e retêm o que é bom, Deixe-o ouvir o que o Espírito diz às igrejas; que tais ouçam e ouçam com atenção o que é dito pelo Espírito, no que vem antes e depois, nesta epístola, destinada ao uso de todas as igrejas; de onde parece que esta epístola foi finalizada pelo Espírito de Deus e é de inspiração divina; que não se destinava ao uso único da igreja de Éfeso, mas de todas as igrejas; e não apenas das sete igrejas, embora a cópia Alexandrina leia, “às sete igrejas”: mas de todas as igrejas naquele período de tempo, que a igreja de Éfeso representa; e que também pode ser útil para as igrejas de Cristo em todas as outras épocas e períodos de tempo. E além disso, pode-se concluir daí que há nesta epístola, e assim em todo o resto, pois as mesmas palavras estão subordinadas a todas elas, algumas coisas que são parabólicas e proféticas, e não óbvias para a compreensão e visão de todos; pois uma expressão semelhante é usada por nosso Senhor, quando ele entregou algo de maneira parabólica ou era obscuro; veja Mateus 11:15. Para aquele que vence: os falsos apóstolos, falsos mestres e suas doutrinas; frieza, tibieza e negligência no amor; os princípios e práticas impuros dos nicolaítas: darei a comer da árvore da vida; com o que se entende o próprio Jesus Cristo, em alusão à árvore da vida no jardim do Éden; e é assim chamado porque é o autor da vida, natural, espiritual e eterna; e por causa de seu fruto, as bênçãos de vida e graça, que estão nele, das quais os crentes podem comer pela fé, e que eles acham que vivificam a alma, confortam, fortalecem e satisfazem; e que são um presente de Cristo para eles, até mesmo a comida que comem e a fé pela qual comem são presentes dele. Assim, Cristo, sob o nome de Sabedoria, é chamado de Árvore da vida, em Provérbios 3:18; e este é um nome que às vezes é dado pelos judeus ao Messias (e): que está no meio do paraíso de Deus; como a árvore da vida estava no jardim do Éden, Gênesis 2:9. As versões Vulgata Latina, Siríaca e Etíope dizem: “o paraíso do meu Deus”; o Deus de Cristo, bem como de seu povo; e com isso pode ser entendido, ou a igreja na terra, que é como um paraíso, Ct 4:12; no meio do qual Cristo está, proporcionando sua presença graciosa e estendendo sua graça e seus benefícios ao seu povo; ou céu; veja Gill em 2Co 12:4, dito ser de Deus, porque é de sua preparação, e onde ele habita, e no meio do qual Cristo, a Árvore da vida, está; e isso mostra que ele deve ser alcançado pela fé, e seu fruto deve ser comido e vivido; e ele deve ser visto e apreciado por todos os seus santos, como é agora, e será mais perfeitamente no futuro, (e) Zohar em Gen. fol. 33.3.
Apocalipse 2:8
E ao anjo da igreja em Esmirna escreva, .... Da cidade de Esmirna; veja Gill em Apocalipse 1:11. Não há dúvida de que houve uma igreja de Cristo aqui, embora não seja certo por quem ela foi fundada; muito provavelmente pelo apóstolo Paulo, que estava naquelas partes, e por meio de quem toda a Ásia ouviu o Evangelho de Cristo, Atos 19:10. Alguns pensam que o atual anjo ou pastor desta igreja foi Policarpo, o discípulo de João. Irineu (f), que o conheceu, diz que foi nomeado bispo de Esmirna pelos apóstolos. Aqui ele sofreu o martírio e foi sepultado: o grande anfiteatro, no qual foi condenado à morte, ainda pode ser visto, e seu sepulcro ainda está preservado neste local (g): uma epístola muito famosa, enviada por esta igreja em Esmirna às igrejas do Ponto, relatando o martírio de Policarpo, e outros, existe em Eusébio (h). De acordo com as Constituições Apostólicas (i), os primeiros bispos de Esmirna foram Aristo Strataeas e Aristo o segundo, e Apeles, dos quais é feita menção em Romanos 16:10; e quem é contado entre os setenta discípulos; Veja Gill em Lucas 10:1; e é considerado bispo de Esmirna antes de Policarpo; quem sucedeu a Policarpo, não encontro; mas diz-se que havia uma igreja em Esmirna no século “terceiro”; e assim foi no início do “quarto”, já que havia um bispo daí no concílio de Nice: e no “quinto” século, é feita menção a vários bispos deste lugar; a partir de Ciro, natural de Constantinopla; e Protherius, que, acredita-se, o sucedeu e esteve presente no sínodo de Calcedônia; e Aethericus, que assistiu em três sínodos neste século, em Constantinopla, Éfeso e Calcedônia: e no século "sexto", houve um bispo de Esmirna no quinto sínodo realizado em Roma e Constantinopla: e mesmo no século "oitavo", um certo Antônio, um monge, forneceu o lugar do bispo de Esmirna no sínodo de Nicéia (k). Os turcos têm neste lugar agora treze mesquitas, os judeus duas sinagogas, e dos cristãos há duas igrejas pertencentes aos gregos e uma aos armênios (l). Esta igreja e o seu pastor representam o estado da igreja sob as perseguições dos imperadores romanos. Esmirna significa "mirra", que, sendo de sabor amargo, expressa as amargas aflições, perseguições e mortes que o povo de Deus suportou nesse intervalo; e, no entanto, assim como a mirra tem um cheiro doce, aqueles santos, em seus sofrimentos por Cristo, eram extremamente gratos e agradáveis a ele; portanto, nada é dito a título de reclamação a esta igreja; não que ela fosse isenta de culpa, mas era apropriado usá-la com ternura em seu estado aflito: e, como observa o Dr. More, como a mirra foi usada no embalsamamento de cadáveres, pode apontar para as muitas mortes e martírios dos santos neste período, por meio dos quais seus nomes e memórias são perpetuados e eternizados, Estas coisas dizem o primeiro e o último, que estava morto e está vivo. Destes personagens de Cristo; veja Gill em Apocalipse 1:8, Apocalipse 1:11, Apocalipse 1:17, Apocalipse 1:18; e eles são mencionados de maneira muito apropriada, para encorajar os santos sob seus sofrimentos de morte; visto que Cristo, que é o Deus eterno, provou na natureza humana a amargura da morte por eles e ressuscitou; sugerindo que, embora tenham sido chamados a sofrer as mortes mais amargas por causa dele, deveriam ser ressuscitados como ele era e viver com ele para sempre. A versão etíope diz: “assim diz o Espírito Santo”; mas não se pode dizer dele que “estava morto”, (f) Av. Haeres. eu. 3. c. 3. (g) Vid. Smith. Notitia septem Eccles. Ásia, pág. 164, 165. (h) Hist. Ecles. eu. 4. c. 15. (i) L. 7. c. 46. (k) Hist. Ecles. Magdeburgo. cento. 3. c. pág. 2. centavo. 4. c. 2. pág. 3. centavo. 5. c. 2. pág. 3. c. 10. pág. 595, 596. centavo. 6. c. 2. pág. 4. centavo. 8. c. 2. pág. 4. (1) Smith. Notícia, pág. 167.
Apocalipse 2:9
Eu conheço tuas obras, .... Boas obras, como antes em Apocalipse 2:2, e tribulação; este é o legado de Cristo ao seu povo e que está no seu caminho para o céu; e nunca o caminho de alguém para o céu foi mais repleto dele do que o caminho dos santos neste período. Mas Cristo percebeu isso, e deles nele; ele conhecia suas almas na adversidade, e observou sua paciência sob ela, e sua constância, e estreita adesão a ele: e pobreza; o que era verdade em sentido literal, através da deterioração de seus bens, aos quais foram expostos pela profissão de Cristo: nada é mais desprezível entre os homens do que a pobreza, mas Cristo toma conhecimento dela e nela possui seu povo; pois esta pobreza não veio pelo pecado, mas pelos sofrimentos por causa dele: mas você é rico; eles eram ricos, na fé, e herdeiros de um reino, embora pobres neste mundo; eles eram ricos com as riquezas de Cristo, com as bênçãos da aliança, com as graças do Espírito e em boas obras; eles eram reis e sacerdotes para Deus, tinham um reino de graça aqui e um direito ao reino de glória no futuro; e fomos herdeiros de Deus e co-herdeiros de Cristo, E eu conheço a blasfêmia daqueles que se dizem judeus e não o são; que se afirmaram ser o verdadeiro Israel de Deus, judeus que o eram interiormente, pessoas regeneradas, ou verdadeiramente cristãos; para os cristãos, as pessoas batizadas (m), eram chamadas pelos pagãos de judeus; mas estes não eram, eles professavam o cristianismo em palavras, mas em obras o negavam; eles eram homens de maus princípios e práticas, e ambos blasfemaram contra os próprios caminhos e doutrinas de Cristo, e fizeram com que fossem blasfemados por outros também; eles eram falsos cristãos, professos nominais e evitavam a perseguição pelo Evangelho; que não eram o que se pensava serem: estes foram os pregadores de heresias neste período de tempo, em que havia uma multidão deles, e que respeitavam principalmente a doutrina da Trindade e a pessoa de Cristo; e eles foram introdutores de ritos pagãos e judaicos na igreja, e eram homens de vidas e conversas flagrantes, e pavimentaram o caminho para o homem do pecado: mas são a sinagoga de Satanás: eram os filhos do diabo, imitaram-no e foram influenciados por ele, e foram os precursores do anticristo, cuja vinda foi após a obra de Satanás, (m) Vídeo. Arriano. Epicteto. eu. 2. c. 9.
Apocalipse 2:10
Fear none of those things which thou shalt suffer,.... God's people undergo sufferings of various sorts, as the Christians of those times did, scourgings, imprisonment, confiscation of goods, and death itself in various shapes; and these are certain, they shall suffer them; they are all known beforehand to Christ, and he sometimes gives his people previous notice of them, nor should they indulge a slavish fear about them. It is reported of Polycarp, bishop of this church at Smyrna, in a letter written by the church itself (n) that three days before he suffered, he dreamed his pillow, on which he laid his head, was on fire; upon which, awaking, he said to those that were by him, that he should be burnt for Christ; and when he came to suffer, as he was led along, a voice was heard by the bystanders, Polycarp, be strong, and play the man, Behold, the devil shall cast some of you into prison; which has been the lot of many of the saints, and was of some, even of the faithful ministers of the word in this interval; in which Satan had an hand, instigating their enemies to prevent and stop the progress of the Gospel, and deter others both from preaching and professing it: the end was in the permission of it, that ye may be tried; that their graces might be tried, their faith, love, zeal, courage, faithfulness, and constancy. Suffering times are trying times, whether men are real Christians or not; whether they have the true grace of God or not; and whether the principles they hold are right and true, and are worth, and will bear suffering for: and ye shall have tribulation ten days: meaning it may be the ten persecutions under the Roman emperors; the "first" was under Nero, in the year 64 or 66; the "second" was under Domitian, about the year 93; the "third" was under Trojan, in the year 104; the "fourth" was under Hadrian, in the year 125; the "fifth" was under Marcus Antoninus, in the year 151; the "sixth" was under Septimius Severus, in the year 197; the "seventh" was under Maximinus, in the years 235, 236, 237; the "eighth" was under Decius, in the year 250; the "ninth" was under Valerianus, in the year 257; and the "tenth" was under Dioclesian, in the year 303. Austin (o) reckons the ten persecutions thus: the first by Nero, the second by Domitian, the third by Trojan, the fourth by Antoninus, the fifth by Severus, the sixth by Maximus, the seventh by Decius, the eighth by Valerianus, the ninth by Aurelianus, the tenth by Dioclesian and Maximianus. Others, inasmuch as Nero's persecution was before this vision, reckon the ten persecutions thus: Domitian, Trojan, M. Antoninus, Verus and Lucius, Severus, Maximinus, Decius, Valerianus, Aurelianus, Dioclesianus, Licinius: the Dioclesian persecution lasted ten years almost throughout: and some think that this last persecution, which held ten years, is here particularly meant, and not without some good reason; since it is usual in prophetic writings, and in this book of the Revelation, to put days for years; so that these ten days may be the ten years the last persecution held, and at which time the period of this church state ended, and that of Pergamos took place, Be thou faithful unto death: which is an address to the ministers in this interval, to be faithful in preaching the pure and unmixed Gospel of Christ; in a constant administration of the ordinances, as they were delivered; in watching over the souls of men under their care, reproving, exhorting, &c. with all longsuffering; continuing in the discharge of duty, though in continual danger of death, and though it issued in it. And also to the churches and the members of them, to continue believing in Christ, professing his name, striving for his Gospel, attending on his ordinances, and following him whithersoever he went; though this should expose them to sufferings, even unto death, which it became them cheerfully to undergo: and to which they are encouraged by what follows, and I will give thee a crown of life; which may refer not only to eternal life, which is so called, Jam 1:12; because of the glory of that state, and its everlasting continuance, and is in the possession and gift of Christ; but to the deliverance of the Christians from persecution, by Constantine; who coming to the imperial crown, that became not only a crown of glory to him, but of life to the church, and was as life from the dead unto the saints: to dead men is promised a crown of life, in allusion to the Gentiles, who crowned their dead (p), (n) Apud Euseb. Eccl. Hist. l. 4. c. 15. (o) De Civitate Dei, l. 18. c. 52. (p) Vid. Minut. Felix, p. 42.
Apocalipse 2:11
He that hath an ear, let him hear,.... See Gill on Rev 2:7, he that overcometh; and is not intimidated by poverty, confiscation of goods, tribulation, persecution, and death itself, but through Christ is a conqueror, and more than a conqueror over all these things: shall not be hurt of the second death; by which is meant eternal death, in distinction from a corporeal and temporal one; and lies in a destruction of both body and soul in hell, and in an everlasting separation from God, and a continual sense of divine wrath; but of this the saints shall never be hurt, they are ordained to eternal life; this is secured for them in Christ, and he has it in his hands for them, and will give it to them. The phrase is Jewish, and is opposed to the first death, or the death of the body; which is the effect of sin, and is appointed of God, and which the people of God die as well as others; but the second death is peculiar to wicked men. So the Jerusalem Targum on Deu 33:6; paraphrases those words, "let Reuben live, and not die", thus, "let Reuben live in this world, and not die , "by the second death", with which the wicked die in the world to come. Of which sense of the text and phrase Epiphanius makes mention (q). See the same phrase in the Targum of Jonathan ben Uzziel, in Isa 22:14; and in Jer 51:39; and in Philo the Jew (r), (q) Contr. Haeres. Haeres. 9. (r) De Praemiis & Poenis, p. 921.
Apocalipse 2:12
And to the angel of the church in Pergamos write,.... Of the city of Pergamos; see Gill on Rev 1:11. In it was a church of Christ, but when it begun, and how long it lasted, is not certain. Antipas, who is mentioned, Rev 2:13; is thought, by some, to have been the pastor of it. Though, according to the Apostolical Constitutions (s), Caius was the first bishop of it; and it appears, that in the "second" century there were several in this place that suffered martyrdom for Christ, as Carpus, Papulus, and a woman whose name was Agathonice (t). Attalus, the martyr, who suffered in the same century, was also a native of this place (u). In the "fifth" century there was a bishop of Pergamos in the council at Ephesus; and in the "sixth" century, there was one in the "fifth" synod at Constantinople; and in the "seventh" century, Theodorus, bishop of the church here, was in the sixth synod held at the same place; and in the "eighth" century one Pastilas was bishop of Pergamos; and in the same age, Basil, bishop of this place, was in the Nicene synod (w); and the Christian name now is not wholly, though almost extinct; for when our countryman, Dr. Smith (x), was there, there was a little church called St. Theodore's, whither a priest was frequently sent from Smyrna, to perform divine service, there being but a very few Christian families in it. This church represents the church from the time of Constantine, and onward, rising up to, and enjoying great power, riches, and honour Pergamos signifies high and lofty; things that were sublime and lofty, were, by the Greeks, called , and also all high and lofty towers (y). It was built under a very high and steep mountain, upon the top of which a tower was erected, by the lords of the lesser Asia, which still continues (z). The church it represents had its principal seat at Rome, where Satan dwelt, Rev 2:13; which signifies exalted likewise; and it introduces the man of sin, antichrist, the popes of Rome, who exalted themselves above all that is called God, princes, kings, and emperors; whom they excommunicated, dethroned, trod upon their necks, kicked off their crowns, and obliged them to hold their stirrups while they mounted their horses, with other haughty action, too many to name, These things, saith he, which hath the sharp sword with two edges: of which See Gill on Rev 1:16; This title is used partly to show, that the only weapon this church, and the true ministers and members of it had, to defend themselves against the growing corruptions of antichrist, who in this interval rose up by degrees, and was revealed, and came to the height of his power, was the word of God, the Scriptures of truth; and partly to show, that in process of time, though not in this period, the man of sin should be destroyed, with the breath of Christ's mouth, and the brightness of his coming; of which his fighting against the Nicolaitans, with the sword of his mouth, Rev 2:16; is an emblem, (s) L. 7. c. 46. (t) Euseb. Eccl. Hist. l. 4. c. 15. (u) Ib. l. 5. c. 1. (w) Hist. Eccl. Magdeburgh. cent. 5. c. 2. p. 3. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. c. 10. p. 254. cent. 8. c. 2. p. 4. (x) Notitia, p. 120. (y) Servius in Virgil. Aeneid. l. 1. p. 403, & l. 2. p. 633. Ed Basil. 1586. (z) Smith. Notitia, p. 112.
Apocalipse 2:13
I know thy works,.... Both good and bad, and which in that pure part of this church, which opposed the growing corruptions of antichrist, were for the most part good, And where thou dwellest, even where Satan's seat is. Pergamos was a city very much given to idolatry, here Satan reigned while it was Pagan, and so was a fit emblem of the idolatrous church of Rome. Pausanias says (a), the country the Pergamenes inhabited was sacred to the Cabiri, the chief gods of the Heathens. And the same writer (b) observes, that Aesculapius particularly was worshipped at Pergamos; and hence he is called by Martial (c) the Pergamean god; to his temple here, men used to go from different parts of the world for cure of diseases; hither Antoninus the emperor went for such a purpose, as Herodian (d) relates; and this being a common thing, hence Lucian (e) scoffingly says, that Aesculapius had an apothecary's shop at Pergamos. As Rome, and its dominions, were the principal seat of the church in this period of time, it may well be called Satan's seat or throne; not only because it had been the seat of the Roman emperors, the ten horned and seven headed beast, Rev 13:2; but because it was the seat of antichrist, which the great dragon Satan gave him, whose coming was after the working of Satan, and he was influenced by him; and who, like Satan, exalted himself above all that is called God; yea, placed himself in the temple of God, the church, as God, showing himself to be God, assuming that power to himself which only belonged to God. Moreover, he may be called so for his enmity and malice against the saints, and for his art and subtlety, and insidious methods to ensnare and destroy them. Now to dwell where such an one has his seat, his throne, has a kingdom, power, and authority, must be very uncomfortable, as well as dangerous; and required great care, circumspection, and prudence how to behave: and yet to the commendation of this church it is said, and thou holdest fast my name, and hast not denied my faith: the pure members of this church are the two witnesses, which rose up at the beginning of the apostasy of Rome, and bore their testimony against it, and for the truth; and continued to do so amidst all the corruptions and persecutions of that state: these are the two olive trees, that, through the golden pipes of the word and ordinances, emptied the golden oil of Gospel truths out, of themselves, pure and incorrupt, and the two candlesticks that held forth the light of the Gospel in the darkest times of Popery; these held fast the name of Christ, or the Gospel, and denied not, but confessed the doctrine of faith in the worst of times. They had the truths of the Gospel in their possession, which were dear and valuable to them; and whereas there was danger of losing them, they held them fast, with great courage, magnanimity, and strength, though the greater number was against them, and they were attended with reproach and persecution: even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. Antipas is the proper name of a man; so a son of Herod was called (f), even he that beheaded John, and mocked Christ: and there might be a man of this name at Pergamos, that might suffer martyrdom for the Gospel of Christ; and who was an emblem of the confessors, witnesses, and martyrs, that suffered for Christ, in this period of time, through their opposition to the popes of Rome; for Antipas is the contraction of Antipater, and is the same with Antipapas, or Antipappas, which signifies one that is against the pope, an opposer of that holy father; and so intends all those that made head against him, upon his rising and revelation, and when he assumed the power he did to himself; such as the Waldenses and Albigenses particularly, who set themselves against him, openly declared that the pope was antichrist, and that his government was tyrannical, and his doctrines the doctrines of devils, abominable and fabulous. They bore a faithful testimony against all his corruptions and innovations, and became martyrs in the cause of Christ, many thousands of them being slain for his sake within the dominions of this firstborn of Satan. The Alexandrian copy reads "Anteipas"; and his name is left out in the Syriac and Arabic versions, (a) L. 1. sive Attica, p. 8. (b) L. 3. sive Laconica, p. 215. (c) L. 9. Epig. 14. (d) Hist. l. 4. c. 14. (e) In Icaro Menippo. (f) Joseph. Antiqu. l. 17. c. 1. sect. 3. De Bello Jud. l. 1. c. 28. sect. 4.
Apocalipse 2:14
But I have a few things against thee,.... The members of this church before their open separation from the apostasy; who still continued in the communion of the corrupt church of Rome, though they remonstrated against the errors and evil practices that crept in; and so were a stumbling block, and a snare to others to join in their idolatry and superstition: because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication: which latter was in order to the former: the instruction Balaam gave to Balak, which is here called his doctrine, was, that Balak should get some of the most beautiful women in his kingdom to ply the men of Israel, and draw them into uncleanness, and so to idolatry; by which means, God being angry with them, he might get an advantage over them: that the Israelites did commit whoredom with the daughters of Moab, and eat things sacrificed to idols, and bowed down to Baal Peor, is certain, Num 25:1; but that this was brought about through the counsel of Balaam is not so plainly expressed, though it is hinted at in Num 31:15; but the Jewish writers are very express about this matter. Jonathan ben Uzziel, one of their Targumists on Num 24:14, has these words of Balaam, "Come, and I will counsel thee, (speaking to Balak,) go and set up inns, and place in them whorish women, to sell food and drink at a low price: and this people will come and eat and drink, and be drunken, and will lie with them, and deny their God; and they will be quickly delivered into thine hands, and many of them shall fall. This now was the stumbling block he taught Balak to lay before them. And elsewhere (g) it is said, "that Balaam, the wicked, gave counsel to Balak, the son of Zippor, to cause the Israelites to fall by the sword; he said to him, the God of this people hates whoredom, cause thy daughters to commit whoredom with them, and ye shall rule over them. And then they go on to relate how they built shops, and placed an old woman without, and a young woman within; and when the Israelites came to buy, how well they used them, and what familiarity they admitted them to; how they made them drink of Ammonitish wine, which inclined to lust and when the signified their desire, oblige them to worship Baal Peor, and renounce the law of Moses. Both Philo (h) and Josephus (i) speak of this counsel of Balaam, much to the same purpose. The Samaritan Chronicle says (k) that this counsel pleased the king, and he sent into the camp of Israel, on a sabbath day, twenty four thousand young women, by whom the Israelites were so seduced, that they did everything they desired them, which was just the number of those that were slain, Num 25:9. By Balaam may be meant the pope of Rome, for that name signifies, "the lord of the people"; and is very appropriate to him, who in this interval took upon him to be universal bishop, and lorded it over both church and state, in a most haughty and tyrannical manner; and the Balaamites were those who submitted to his power and authority, and received his doctrines; and by Balak, king of Moab, may be intended the secular powers, the emperors, kings, and princes of the earth, who were instructed by the popes of Rome, to draw their subjects into idolatry, which is spiritual fornication, to eat the breaden God, to worship the host, images, and saints departed; and which proved a snare, and a stumbling to some of this church, as to the Israelites of old, to do the same things, (g) T. Hieros. Sanhedrin, fol. 28. 4. & Bab. Sanhedrin, fol. 106. 1. Bemidbar Rabba, sect. 20. fol. 229. 1. Yalkut, par. 1. fol. 244. 3, 4. & par. 2. fol. 76. 4. (h) De Vita Mosis, l. 7. p. 647, 648. (i) Antiqu. l. 4. c. 6. sect. 6, 7, 8, 9. (k) Apud Hottinger. Exercit. Antimorin. p. 109.
Apocalipse 2:15
So hast thou also them that hold the doctrine of the Nicolaitans,.... These impure heretics sprung up in the time of the apostolic church, but their doctrines were not received, and their deeds were hated, see Rev 2:6. This seems to design the doctrines of the church of Rome, which in this period took place; which forbid marriage to the priests, and recommended celibacy and virginity to others also; which were the source of all uncleanness and abominable lusts; for which pardons and indulgences were given, and, in process of time, brothel houses were set up, and licensed and encouraged by authority, Which thing I hate; the doctrine of these men, as well as their deeds.
Apocalipse 2:16
Repent,.... This is said to those who were truly godly in those times, but still retained their communion with these corrupt men, and had not, as yet, separated from then; nor had they protested against these evil doctrines and practices, at least but very coldly, and had too much connived at them; and therefore are called upon to repent of their lukewarmness, negligence, and sinful compliances: or else I will come unto thee quickly: in a providential way, to rebuke and chastise for such remissness, indifference, and evil communication: and will fight against them with the sword of my mouth; of this sword; see Gill on Rev 1:16. And it is observable, that Christ does not say, "I will fight against thee"; the true members of his mystical body, though lax and supine, for Christ does not fight against his people, but for them; but he says, "and will fight against them"; the Balaamites and Nicolaitans, for their idolatry and uncleanness.
Apocalipse 2:17
He that hath an ear, let him hear,.... See Gill on Rev 2:7. To him that overcometh; the Balaamites and Nicolaitans, and do not give in to the doctrines and practices of the one, or of the other, whatever persecution and trouble he meets with, and endures on that account: will I give to eat of the hidden manna; in opposition to eating things sacrificed to idols, refused by him. The allusion is to the manna which the Israelites ate of in the wilderness, which may be called "hidden": either because they knew not what it was, when they first saw it; or because it was laid up in a golden pot, and put in the most holy place, where it was secret, and none but the high priest could see it, and who entered there but once a year: or rather, because it was at first, hidden under the dew; for according to the account the Jews give of it, a dew first fell upon the ground, then the manna upon that, and then another dew upon the manna; so that there was a dew under it, and a dew over it; insomuch that it was as if it was laid up, they say, in a box or chests (l); and they supposed the manna had respect to things future (m) and do expect it in the times of the Messiah. They say (n), as the first, so the last Redeemer will cause manna to descend from heaven; and the clouds are by them reckoned the mills which will grind manna for the righteous in the world to come (o): yea, they speak (p) of , "hidden manna", as the food of the righteous, the very phrase here used. Now this being the food of the children of Israel in the wilderness, is very fitly mentioned here; since the church, in this period of time, in which antichrist arose, was obliged to flee into the wilderness, and there abide during his reign, and where she is nourished with this hidden manna; by which may be meant the Gospel, which is soul quickening, comforting, strengthening, and satisfying food, by which the saints are nourished up unto everlasting life, and which is hid to the world, which the men of it know nothing of; and especially Jesus Christ, the sum and substance of it, may be meant, and that secret spiritual consolation enjoyed in communion with him, and by eating him, or feeding by faith upon him; in what respects Christ may be compared to manna; see Gill on Joh 6:32. And he may be said to be "hidden", because he is unknown to men, until revealed; and is wholly hidden from carnal and unregenerate men, and is enjoyed only by believers; and it may denote the private way, in which the true church of Christ had communion with him in his word and ordinances in the wilderness, and during the dark times of Popery. Philo the Jew (q) often interprets the manna by the "Logos", the Word of God, the most ancient Word of God, And will give him a white stone. The phrase, "to add a white stone", with the Latins, is used to give one's approbation of anything; and could it be applied here, might signify the approbation Christ gives of his church and people here, amidst the testimonies they bear, and the persecutions they endure for his name's sake, and that which he will give of them before his Father, angels, and men, at the last day: white stones were used on various accounts. The Grecians used them to mark good or lucky days with them, as they called them; and could the allusion be thought to be to this custom, the sense would be, that Christ promises, to his people that overcome, happy days, after the times of Popish darkness and persecution were over: white stones were also given to the conquerors in the Olympic games, with their names upon them, and the value of the prize they won; and, here applied, may respect the crown of life and glory given to them who are more than conquerors through Christ, with their right and title to it, and the excellency of it. The Romans in judgment used to give their suffrages for condemnation by casting black stones into the urn, and for absolution white stones; to which Ovid has respect, when he says (r), "Mos erat antiquis, niveis atrisque lapillis, His damnare reos, illis absolvere culpa. And this is thought by many to be referred to here, and may denote, that though the pure members of Christ, and who abhorred and protested against the abominations of the church of Rome, were charged with heresy and schism, and what not, yet Christ would absolve them, and justify them from all those charges. But rather the allusion is to a custom among the Jews, who used to examine the priests and Levites before they went to their service, or to the sanhedrim, to judge and pass sentence, whether their ways and works were right; and if they were as they should be, they gave them , "the stone of the sanctuary": if not, they might not enter on business, as it is said; "and of Levi he said, thy Urim and thy Thummim be with thy Holy One", Deu 33:8 (s). Now on the Urim and Thummim, the stones in the high priest's breastplate, were engraven the names of the children of Israel; and, as the Jews say, the name Jehovah, to which reference may be had in the following clause; and may denote that the church, though in the wilderness, is regarded by Christ, is bore upon his heart and cared for by him; and also its spotless purity in him, and justification by him, And in the stone a new name written, which no man knoweth, saving he that receiveth it; by this name may be meant, either the name of "Jehovah" our righteousness, which is the name both of Christ, and of his church, Jer 23:6, or the name of a child of God, sometimes called a new name; see Isa 56:5; and so designs the blessing of adoption; this may be said to be a new name, because renewed, manifested to, and put upon the people of God, when they are made new creatures, though provided in predestination, and in the covenant of grace from eternity; and because a renowned and excellent one, better than that of the sons and daughters of the greatest prince on earth; and because a wonderful one, being an instance of amazing love and grace; and is what "no man knoweth", but the receiver of it; the Father of these adopted ones is unknown to natural men; and so is Christ, through whom this blessing is bestowed; and the Spirit of God also, who witnesses to it; and the persons that enjoy it, and the blessing itself, and the inheritance to which they are adopted: and this new name being on the white stone, may show that the blessings of justification and adoption, though they are two distinct ones, yet they are inseparable: they go together, and both give a right to the heavenly inheritance; and they are also, as well as the hidden manna, gifts of free grace, and not owing to the works and merit of men, and are given by Christ, and in and through him. At Rome, some white stones have been dug up, some lesser, some greater, with names and letters, and other engravings upon them, which Pignorius (t) has given the figures of; and to such some have thought the allusion here is, and may serve to illustrate this passage. The Ethiopic version, instead of a "white stone", reads, a "famous book", (l) T. Bab. Yoma, fol. 75. 2. Jarchi in Exod. xvi. 13, 14. Mitzvot Tora, pr. affirm. 30. (m) Tzeror Hammor, fol. 38. 4. (n) Midrash Shirhashirim, fol. 11. 2. Midrash Ruth, fol. 33. 2. & Midrash Kohelet, fol. 63. 2. Pesikta in Yalkut Simeoni, par. 2. fol. 75. 4. (o) Raya Mehimna in Zohar in Numb. fol. 96. 2. Yalkut Simeoni, par. 2. fol. 68. 4. (p) Zohar in Numb. fol. 88. 1. (q) Alleg. l. 2. p. 93. Quod det. potior. p. 176. Quis rer. divin. Haeres. p. 491, 492. & Leg. Alleg. l. 3. p. 1103. (r) Metamorphos. l. 15. fol. 1. (s) Zohar in Lev. fol. 8. 1. (t) De Servis, p. 342.
Apocalipse 2:18
And unto the angel of the church in Thyatira write,.... Of the city of Thyatira; see Gill on Rev 1:11; a church was formed here very likely by the Apostle Paul; Lydia was a native of this place, who, and her household were converted and baptized by him at Philippi, Act 16:14; though Epiphanius (u) seems to grant, what some heretics objected to the authority of this book, that there was no church at Thyatira when this letter was written; however, it is certain, there was one in the "second" century, as the same writer observes, since, as he relates, it was overrun with the Cataphrygian heresy; and in the "fourth" century there was a bishop from Thyatira in the council of Nice; and even in the "eighth" century there was one Esaias a presbyter, who supplied the place of the bishop of Thyatira in another council at Nice (w): the Turks have now eight mosques in it, but there is not one Christian church or place of worship to be found in it (x). Who was the angel, or pastor of this church at the writing of this epistle, is not certain; however, it is designed for all the ministers and churches in the interval this church represents; and this period takes in the darkest and most superstitious times of Popery, until the Reformation. Thyatira is the same as Thygatira, which signifies a "daughter"; and it had its name, as Stephanus Byzantius says (y), from hence: Seleucus, the son of Nicanor, being at war with Lysimachus, and hearing that he had a daughter born, called this city Thygatira, which was before called Pelopia, and Semiramis; which is a very fit name for this church, and expresses the effeminacy of it, when the virgin Mary, whom the Romanists call the daughter of God, was more worshipped than her son; and was not only made a partner with him in the business of salvation, but even set above him; when there were such swarms of monks and friars, and religious orders of several sorts, as Franciscans and Dominicans, who claimed her as their patroness; when such numbers of them clad themselves in cowls and long garments, that they looked more like women in hoods and petticoats, than really men; hence also the corrupt part of this church is signified by the woman Jezebel, the daughter of Ethbaal the Zidonian; and it should not be forgot that there was once a she pope, a woman that sat in the papal chair, a whore in a literal sense; wherefore antichrist, or the popes of Rome, are filly called the great whore, the mother of harlots. Mr. Daubuz observes, that the first Christian of Thyatira was a woman, and that the false prophets which first enticed the Christians to apostasy in this church were women, as Maximilia, Quintilia, and Priscilla; to which I would add, that according to Epiphanius, that among those heretics, and which swallowed up this church, their bishops were women, and so were their presbyters, or elders; and Dr. Smith (z) is of opinion, that the inhabitants of this place, when Heathen, were worshippers of the goddess Diana; so that, upon all accounts, the church here was a fit symbol of the effeminate Church of Rome, These things saith the Son of God; he who is truly, properly, naturally, and essentially the Son of God: this character Christ makes use of to assert his proper deity, as being of the same nature, and having the same perfections with his Father, as well as to command the greater regard to what he ordered to be written to the churches; and chiefly in opposition to the effeminate state of this church; it was time for him to take to him his highest name, as expressive of his highest nature, and to assert himself the Son of God, when Mary, his mother according to the flesh, and who was but a mere creature, was called the daughter of God, and set upon a level with him, and even preferred unto him: who hath his eyes like unto a flame of fire; quick and sharp, and penetrating through the darkness of this state; seeing into, discovering, and exposing the horrid actions and wickednesses of men done in the dark; expressing fury, wrath, and vengeance against the Romish antichrist and his followers; and may also design the light of Gospel doctrine, which broke out in those times at certain seasons, to the dispelling of Popish darkness in some measure; see Gill on Rev 1:14, and his feet are like fine brass; in the description of Christ in Rev 1:14; it is added, as if they burned in a furnace; see Gill on Rev 1:14; and may denote the strength, stability, and support Christ gave his people while suffering for his sake, when in the furnace and burning for him, which kind of death was much used in those times: hence Dr. More, to whom I am much obliged for many hints in this exposition of the epistles to the churches, thinks that Thyatira is an allusion to which signify "altars" for the burning of sweet odours; and so may be expressive of the burning of the saints, those sweet odours, as they are to God and Christ, with fire and faggot; which was now practised, as in the other period killing with the sword was chiefly used; in the midst of which Christ was present, supporting his people, (u) Contra Haeres. l. 2. Haeres. 51. (w) Eccl. Hist. Magdeburgh. cent. 4. c. 2. p. 3. cent. 8. c. 2. p. 4. (x) Smith. Notitia, p. 130. (y) De Urbibus. (z) Notitia, p. 126.
Apocalipse 2:19
I know thy works,.... Good works, as appears from the particular enumeration of them afterwards, and the commendation of proficiency in them, the last being more than the first, and the distinction from the evil ones in Rev 2:20; this is said to the faithful followers and professors of Christ in this interval: and charity; by which is meant not a relieving the wants of the poor; much less such a charity as connives at the errors and heresies of men; but the divine grace of love to God nod Christ, and the saints, without which a profession of religion is a vain thing; and, generally speaking, this grace is most in exercise in a time of trouble and persecution: and service; or "ministry", meaning either the ministry of the word, which was exercised by many with great zeal, diligence, and faithfulness, as by Wickliff, John Huss, Jerom of Prague, and others; or the ministering to the necessities of the poor saints, as an evidence of their charity or love; or else the service of God is here intended, which is but reasonable, and is his due, and ought to be performed to him only, and that with fear and fervency, in faith, and with a pure conscience, with humility, and without mercenary views, and in righteousness and true holiness; or the service of love which the saints perform to one another, as praying for one another, bearing one another's burdens, admonishing and reproving for sin, restoring such as are gone astray, comforting the distressed, building up one another in their most holy faith, and exhorting and stirring up each other to the duties of religion: and faith; not the doctrine of faith, as preached by the ministers of the word, and held and maintained by the true professors of it; but either the grace of faith, or the profession of both; or rather the faithfulness, both of the ministers and private believers of those times, as the Waldenses and Albigenses, the Lollards and Wickliffites, who abode by, and were faithful to the light which they had received: and thy patience; in suffering for the sake of Christ and the Gospel: and very much it was they did endure, and yet held out to the end: and thy works, and the last to be more than the first; that is, that their works or acts of love to God and Christ and one another, and of service to God and to the saints, and of faith and faithfulness in the cause of God, and of patience in suffering for the Gospel of Christ, were more in quantity, and greater in quality, toward the close of this period, which brought on the Reformation, than at the beginning of it; and which were done by the persons before mentioned, and by others.
Apocalipse 2:20
Notwithstanding, I have a few things against thee,.... By way of complaint; so the Arabic version renders it, "I have a certain complaint against thee". The impartiality of Christ may be observed in taking notice of the bad deeds, as well as of the good ones of his people, and his tenderness in representing them as few; and these things he had against them not in a judicial way to their condemnation, but in a providential way, in order to chastise them for them, for their good; and they are as follow: because thou sufferest that woman Jezebel; or "thy wife Jezebel", as the Complutensian edition and Syriac version read; the name of King Ahab's wife, who seduced him, in the Hebrew language is "Izebel", but is read by the Septuagint in Kg1 16:31, Jezebel, as here; and by Josephus (a) Jezabela; she had her name from "Zebel", "dung", to which Elijah has reference in Kg2 9:37; the Ethiopic version calls her "Elzabel". By her is meant the apostate church of Rome, comparable to Jezebel, the wife of Ahab; as she was the daughter of an Heathen, so is Rome Papal the daughter of Rome Pagan; and as she was the wife of Ahab, and therefore a queen, so the whore of Babylon calls herself; and as Jezebel was famous for her paintings, so the church of Rome for her pretensions to religion and holiness, and for the gaudiness of her worship; and as she was remarkable for her idolatry, whoredoms, witchcrafts, and cruel persecution of the prophets of the Lord, and for murder, and innocent blood she shed; so the church of Rome, for her idolatrous worship of images, for her whoredoms, both in a literal and spiritual sense, and for the witchcrafts, magic, and devilish arts many of her popes have been addicted to, and especially for her barbarities and cruelties exercised upon the true professors of Christ, and for the blood of the martyrs, with which she has been drunk; and as Jezebel stirred up Ahab against good and faithful men, is has this church stirred up the secular powers, emperors, kings, and princes, against the true followers of Christ: and the end of both of them is much alike; as scarce anything was left of Jezebel, so Babylon the great, the mother of harlots, shall be cast into the sea, and be found no more at all: compare Kg2 9:7 with Rev 17:1, which calleth herself a prophetess; as perhaps Jezebel might do, since she was such a favourer of the prophets of Baal, and so familiarly conversed with them, and kept them, even a hundred of them, at her table: and certain it is, that the antitype of her pretends to an infallible interpretation of the Scriptures, and to have a bulk of unwritten traditions; and which interpretations and traditions are to be regarded as an infallible rule of faith and practice. Now what is complained of in the true members and followers of Christ is, that they suffered this woman to teach; when it was insufferable for a woman to teach, and especially such a strumpet: and to seduce my servants to commit fornication; to deceive such who called themselves the servants of Christ, and draw them into the commission of spiritual fornication, which is idolatry; as the idolatrous worship of the Mass, and of images and saints departed: and to eat things sacrificed unto idols; as Balaam, or the pope, before had done, Rev 2:14. This may have respect to the latter part of this period, when the eyes of many began to be opened to see these false doctrines and idolatrous practices, and yet had not courage enough to oppose them as they should, (a) Antiqu. l. 8. c. 13. sect. 1. 4, 7.
Apocalipse 2:21
And I gave her space to repent of her fornication,.... Of idolatry. This may have respect to the time of the witnesses, the Waldenses, and others, who bore a testimony against the Romish idolatry, and reproved for it, and denounced the judgment of God in case of impenitence; and as these things were repeated time after time, this may be called a space given to repent in; just as Jezebel had a space given her to repent in, from the time that Elijah declared the word of the Lord, that the dogs should eat her: so the Jews (b) say of the old world, that God gave them , "space to repent", but they repented not, as here: and she repented not; see Rev 9:20; for the time for, and means leading to repentance may be given, yet if the grace of repentance itself is not given, men, either particular persons, or whole bodies of men, will never repent of their sins. The Alexandrian copy, Complutensian, Vulgate Latin, and all the Oriental versions, read, "and she would not repent", (b) Juchasin, fol. 7. 1.
Apocalipse 2:22
Behold, I will cast her into a bed,.... Of sickness and languishing; and which denotes the sickly, pining, and languishing state of the church of Rome, as a just retaliation for her bed of luxury and deliciousness, adultery and idolatry, she had indulged herself in; this was threatened, and was yet to come, and began at the time of the Reformation, signified by the next church state; and, ever since, the whore of Rome has been visibly sickening and decaying. The Alexandrian copy reads, "into a prison": and them that commit adultery with her into great tribulation: the kings of the earth, and their subjects, who have joined in the idolatries and corruptions of the Romish church, Rev 17:2, which may be understood either of that distress and uneasiness the Reformation in some countries gave them; or those outward troubles, wars, and desolations they have been since attended with, particularly the empire of Germany; which has been in great tribulation, formerly by the Turks, and of late by internal broils among themselves, and by the armies of other princes entering into it; or it may regard that eternal vengeance that will be recompensed to all such persons: except they repent of their deeds; their spiritual fornication or idolatry, and all the abominations the members of that apostate church are guilty of. There seems to be an allusion in this verse to Ahaziah and Joram, sons of Ahab and Jezebel, who followed their mother's idolatrous practices, and were cast upon a bed of sickness, Kg2 1:2.
Apocalipse 2:23
And I will kill her children with death,.... Her popes, cardinals, priests, Jesuits, monks, friars, and all that join in the Romish apostasy, they shall be killed with death; there shall be an utter extirpation of them in God's own time; or they shall be killed with the second death: when used alone, or as distinct from any other kind of death, signifies the plague; compare with this Kg2 9:24, and all the churches: that shall be in being at the time of Rome's destruction: shall know that I am he that searcheth the reins and heart; or am the omniscient God; which will be known by inflicting punishment on the followers of antichrist; when their hidden things of darkness will be brought to light, and exposed by him; and they shall receive the righteous reward of their evil practices, which they have coloured over, and glossed with specious pretences of religion and holiness, and a zeal for God and his glory, when they only meant themselves, the gratifying their carnal lusts, and securing their worldly interests, and amassing riches and honours to themselves: and I will give unto everyone of you according to your works; who have connived at, and joined with them in their evil deeds; as many as were seduced by the false prophetess to commit spiritual fornication with her: as Christ is omniscient, and does not judge according to the outward appearance of things, but knows the principles and ends of all actions, however covert they may be; so he is righteous in judging and in punishing, which will be according as men's works are; and not one shall escape his righteous judgment, nor the due desert of their sins, though the punishment of some may be greater than that of others.
Apocalipse 2:24
But unto you I say, and unto the rest in Thyatira,.... The copulative and is left out in the Alexandrian copy and Complutensian edition, and if retained, it may be rendered thus, "even unto the rest"; the persons spoken to are the same, the pastor of this church, with his colleagues, and all the rest of the faithful in it; which shows that this epistle, and so the rest, were not written to the pastors only, but to the churches; and that the pastor and his colleagues, with others, were free from the abominable errors and corruptions before spoken of; and that, in the worst of times, God does, and will reserve a people for himself, who are described as follows: as many as have not this doctrine; who had not given into, and embraced this doctrine of the antichristian church of Rome, concerning infallibility, the worshipping of images, transubstantiation, &c. the Arabic version reads, "this new doctrine"; for notwithstanding the large pretensions of the Romish church to antiquity, her doctrine is but a novel doctrine: and which have not known the depths of Satan, as they speak; that is, had not approved of the doctrines of antichrist, which though his followers called deep things and mysteries of their holy religion, such as transubstantiation, &c. yet, to speak in the language of the pure and faithful professors of the Gospel, they are no other than the depths of Satan, or doctrines of devils; or else the sense is, as Jezebel and her followers say, to the contempt of the faithful, arrogating knowledge to themselves, and upbraiding them with simplicity and ignorance, as not knowing Satan's devices, nor how to rescue souls out of them, as they did; but the former sense seems best: I will put upon you none other burden; meaning not any affliction or tribulation than the present one; nor any other errors and heresies than what were broached; but no other precept or command than what follows; see Kg2 9:25.
Apocalipse 2:25
But that which ye have already,.... Which was something good, even the faithful word, the form of sound words, the mystery and doctrine of faith; this they had received from Christ and his apostles; they had it in their hearts, and a comfortable experience of the truth and power of it, and had made a profession of it, which they now held, and are here exhorted to hold fast: hold fast till I come; meaning the coming of Christ, either at the Reformation by Luther, Calvin, and others, which began at the close of this church state, when the hands and hearts of those professors would be more strengthened, which seems to be the first sense of the words; or to judge Jezebel, destroy antichrist, which will be by the brightness of his coming; till which time the doctrine of the Gospel is to be held fast: and such an exhortation will be always necessary, since, till then, there will be always more or less an opposition to it, and attempts made to wrest it out of the hands of its professors, to cause them to hesitate about it, and to intimidate them in the profession of it, by loading them with reproaches, calumnies, and persecution.
Apocalipse 2:26
And he that overcometh,.... Jezebel and her idolatries, her children, and all that commit adultery with her; such as are not drawn into the same evil practices with them, but bravely stand their ground against the Romish antichrist and his followers, and bear their testimony against his impious doctrines and idolatrous practices: and keepeth my works unto the end; either of life, or of this church state, or of time, when Christ will personally appear, even at the end of the world; and by his works are meant, not the works which were done by him, as his miracles and works of mercy to the souls and bodies of men, and works of righteousness in obedience to the law, and the work of redemption and salvation; though these are works to be observed, and kept in view, and to be preserved in memory, and for the encouragement of faith and hope; but the works which are commanded, and required by Christ to be done by his people; as the public work of the ministry, by the preachers of the Gospel; and every private work, both internal and external, as the work of faith, the labour of love, and every act of obedience, which is constantly to be discharged. The Arabic version reads, "and keepeth my words and my works"; things both relating to doctrine and practice: to him will I give power over the nations; or Gentiles, the Papists; so called because of the Pagan notions and worship introduced by them; and because they consist of many nations, tongues, and people, who are deceived, and drawn into idolatry by them: and this power over them may be understood in a spiritual sense, through the preaching of the Gospel, which being attended with the power of God, is the means of converting sinners, and so of weakening the kingdom of Satan, and of antichrist; and which had its fulfilment, at least in part, at the time of the Reformation, and onward, and will have still a greater accomplishment in the spiritual reign of Christ and his people, under the Philadelphian church state; and it may also design the temporal power which the saints shall have over antichrist, when they shall take away his dominion, and consume and destroy it, and the kingdom and the dominion under the whole heaven shall be given to the saints of the most High; Dan 7:25.
Apocalipse 2:27
And he shall rule them with a rod of iron,.... Either with the Gospel, which is the rod of Christ's strength, and is the power of God unto salvation, and by which the kingdom of Christ is enlarged, and the power of the church of Christ over the antichristian party is increased; or it may design great strictness and severity, with which the man of sin will be used by the saints of the most High, when they shall take away his dominion from him: as the vessels of a potter shall they be broken to shivers; which may be expressive either of the breaking of rocky hearts in pieces at conversion, and of making souls humble and contrite; or of the irreparable ruin and destruction of antichrist, when the saints shall consume and destroy him: even as I received of my Father; Christ, as God, has an underived power and government; but, as Mediator, his rule and power over the nations are asked by him, given to him, and received by him, Psa 2:8. This "as" does not intend equality, but similitude; and denotes the participation the saints will have with Christ in the judgment and destruction of antichrist, and in his kingdom and power.
Apocalipse 2:28
And I will give him the morning star. So Christ is called, Rev 22:16; and here it designs an illustrious appearance of Christ at the close of this church state, and a communication of much light and grace from him, which introduced the Sardian church state, or the reformation by Luther, Calvin, &c. which is the phosphorus, or morning star, to the spiritual reign of Christ under the Philadelphian church state; which will be the bright, clear, day of the Gospel, when the present twilight, which is between the appearance of the morning star and that glorious day, will be removed: for by this morning star is not meant the glory that shall be put upon the bodies of the saints in the resurrection morn; nor the heavenly glory itself, or the hope of it; but the dawning of the latter day glory, which began at the Reformation, and is promised the faithful professors in the Thyatirian church state, who lived in the darkness of Popery. Revelation 2:29