Apocalipse 2
Bob Utley · You Can Understand the Bible
Apocalipse 2
| Home | New Testament Studies | Revelation Table of Contents | Previous Section | Next Section | GENERAL BACKGROUND This literary unit (chapters 2-3) is connected to the OT titles for YHWH used of the Messiah in Rev. 1:12-20. This is one way the NT authors affirmed Jesus' Deity. John's revelation transfers Old Testament titles and actions of YHWH to Jesus, the ascended, glorified Messiah. Its purpose is to show the spiritual needs of these first century churches, and by analogy, all churches (i.e., the number seven). John's ministry in his old age was in Asia Minor, especially in Ephesus. John is obviously well acquainted with these churches and cities. These letters show the developing problems of Christianity. They are a call to faithfulness and godliness. The church will also be judged (cf. 2 Cor. 5:10). There may have been several churches in the Roman province of Asia Minor in John's day. Why did the author write to only seven of them? It is the biblical number to denote perfection (cf. Genesis 1). There are numerous literary structures of sevens in John's prophecy. These churches formed a travel route, starting at Ephesus and ending at Laodicea. It was possibly the Imperial postage route. They are to some extent representative of the types of churches found in every age and culture. What is the significance of this literary unit to us today? Some interpret these churches as prophetic descriptions of Western history from Pentecost to the Second Coming (see Steve Gregg, Revelation: Four Views, Revised and Updated, pp. 56-60,92) Ephesus ‒ the Apostolic Period, A.D. 33-100 (Pentecost to John) Smyrna ‒ the Period of Persecution, A.D. 100-313 (John to Constantine) Pergamum ‒ the Period of Constantine, A.D. 313-590 (Constantine to Gregory) Thyatira ‒ Papal Rome, A.D. 590-1517 (Gregory to Luther) Sardis ‒ Reformation, A.D. 1517-1792 (Luther - Carey) Philadelphia ‒ Modern Missionary Movement, A.D. 1792-1914 (Carey to rapture) Laodicea ‒ Period of Apostasy, A.D. 1914 - Parousia (WWI - Parousia) This is a relatively recent interpretative grid which has come to characterize "Dispensational Premillennialism" (which usually sees Matthew 13 as a parallel to the 7 churches). However, there is nothing in the text itself to commend this view. Although some aspects of western history fit this scheme, others do not. It is arrogant to assert that the Bible was written exclusively to address only western culture. Such a scheme would have been meaningless to a first century audience. Some interpret these churches as a representative sample of the types of churches which are found in all ages and cultures. One of the books that has helped me interpret prophecy/apocalyptic is D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic. He makes an interesting theological point about all the promises made to faithful believers in chapters 2-3 (pp. 28-32). He lists the promises as the tree of life the crown of life the white stone authority over the nations the Morning Star dressed in white a pillar in God's temple the name of God the name of Jerusalem sit on God's throne He says these are not meant to be interpreted literally or individually, but as a corporate fulfillment, as is seen in Rev. 21:3. I think this is a proper hermeneutical approach to this genre. STRUCTURAL UNITY OF THE SEVEN LETTERS Many commentators see a seven item structure present in most letters, although not all seven are present in every church. Jesus' common address "to the angel of the church write . . ." (cf. Rev. 2:1,8,12,18; 3:1,7,14). Description of Jesus taken from Rev. 1:12-20, which are Old Testament titles and actions of YHWH, introduce each message. Jesus' knowledge of the churches, both positive and negative, "I know . . ." (cf. Rev. 2:2, 9,13,19; 3:1,8,15). Jesus addresses the individual churches and their cultural, geographical and spiritual issues. Jesus speaks of His sudden, soon coming, either in temporal judgment (i.e., A.D. 70) or the Second Coming, (cf. Rev. 1:1,3; 2:5,16,25; 3:3,11). Jesus admonishes spiritual hearing and understanding, (cf. Rev. 2:7,11,17,29; 3:6,13,22). Jesus used "He who has an ear, let him hear" in the Gospels (cf. Matt. 11:15, 13:9, 43; Mark 4:24.) Jesus promises a reward for faithful followers, (cf. Rev. 2:7,11,17,25-26; 3:4-5,11-12,21). These seven steps are not consistent in each letter. The order changes and some items are left out in certain churches, but overall this structure shows one of several of John's seven-fold literary structures. See "Opening Statements," C. in my Introduction to Revelation. THE CITIES TO WHICH THE LETTERS WERE DIRECTED Ephesus It was the largest city of the Roman province of Asia Minor. It was not the capital, though the Roman governor lived there. It was a commercial center because of its excellent natural harbor. It was a free city, which allowed it to have local government and much freedom, including no garrison of Roman soldiers. It was the only city which was allowed to hold the biannual Asian games. It was the site of the Temple to Artemis (Diana in Latin), which was one of the seven wonders of the world of its day. It was 425' x 220' with 127 columns which were 60' tall; 86 of them were overlaid with gold (see Pliny's Hist. Nat. 36:95 ff). The image of Artemis was thought to have been a meteor which resembled a many breasted female figure. This meant that there were many cultic prostitutes present in the city (cf. Acts 19). It was a very immoral, multicultural city. Paul stayed in this city more than three years (cf. Acts 18:18 ff; 20:13). Tradition asserts that it became John's home after Mary's death in Palestine. Smyrna It was supposedly founded by an Amazon (strong woman leader) named Smyrna. In John's day it was a city of about 200,000. It was located on the Aegean Sea. It had an ideal natural harbor and was, therefore, a commercial center surpassed only by Ephesus in Asia Minor. It was a very wealthy city. It was destroyed by the Lydians about 600 B.C. but was rebuilt by Lysimicus following Alexander the Great's plans whereby the sea breeze blew down every street. It was also a free city because it had helped the retreating Roman soldiers after their defeat by Mithradates. It was a center of worship of the goddess Roma (195 B.C.) and Emperor worship. It had the first temple to Emperor Tiberius (A.D. 26). It was a religious center with the worship of Cybele and the pantheon of Homer. There was even a tradition that Homer was born here. Its many temples were located on the Acropolis called Pagos with a golden road between the Temple of Zeus and Cybele. It had a large active anti-Christian Jewish population. It was the city in which Polycarp (John the Apostle's disciple) was martyred in A.D. 155. Pergamum It was a large wealthy city and the capital of Asia Minor (since 282 B.C.), although not located on a major trade road. It boasted of the largest library in the Roman world outside of Alexandria, Egypt. It had over 200,000 parchment scrolls! Vellum was invented here. It was processed animal skins which were used for writing. This writing medium was developed because Alexandria, Egypt, refused to sell them papyrus reeds. This was because their king, Eumenes II (197-159 B.C.) tried to hire Alexandria's librarian, Aristophanes. When the Ptolemian king, Epiphanes (205-182 B.C.) of Alexandria found out, he arrested the librarian and embargoed papyri from Pergamum. There was a real rivalry between these two learning centers. Anthony later sent Pergamum's library to Alexandria as a present to Cleopatra. It was the home of Galen the physician and the center of the healing arts of Asclepios. It is even said that Asclepios was "a Pergamum god." The symbol for this god was the snake. It also had a temple to Roma and the Emperor Augustus (A.D. 29) and was the administrative center (neokopros) of the Emperor's cult. Its loyalty to Rome was well known. It was known for its worship and defense of the Greek pantheon. There was a huge Temple to Zeus on the acropolis that overlooked the whole city. It was shaped like a throne (i.e., Satan's throne). Thyatira It was a smaller trade-oriented city. There are many records of its numerous and flourishing trade guilds, each with its own patron deity. It was located on a major road between Pergamum and Sardis which continued on to Philadelphia and Laodicea. It was famous for its woolen products. Lydia (cf. Acts 16:14), a seller of purple cloth, was from this city. It was enlarged by Seleucus Nicateo, who settled his Macedonian soldiers here. It had several temples to local deities Tyrimnos (Apollo) – the sun god Artemis (Diana) – the love goddess Sibyl Sambathe – a local female fortune teller Sardis It was a large, wealthy ancient city. For years it was the opulent capital of the Lydian Empire because of its superb military position, 1500' up on a mountain spur. It is mentioned in Persian records because Cyrus the Great captured the city. It is also mentioned in Obad. 1:20. It had greatly declined by John's day. It was noted for its dyed wool products. The process was invented there, so they claimed. It was the center of the worship of Cybele, the mother goddess. The ruins of the temple are still visible on the Acropolis. The excesses of this worship were known and deplored throughout the Roman Empire. Philadelphia It was located on a plateau and was protected by water. This made it a highly desirable military position. It was the newest of the seven cities. It was founded by Attalus II (159 - 138 B.C.). It was located on a major trade route to Sardis and it had flourished. It was located in a fine agriculture area, especially for grapes. The god Bacchus, or Dionysus, was one of its chief deities. It was also an active earthquake area and was destroyed in the huge quake of A.D. 17, which also destroyed ten other major cities of the area. However, the after-shocks continued in this area and the population moved to the surrounding countryside. It was also a center for the Emperor's cult (as were Smyrna and Pergamum) which was possibly the source of much of the Churches' persecution in the provinces. It was a major center of Hellenistic culture and aggressively exported its influence. It seems to have been founded for this very purpose on the border of Mysia, Lydia, and Phrygia. Laodicea on the Lychus River It was one of three cities in the Lychus River valley (the other cities were Colossae and Hierapolis). Churches were founded in each of these three cities, probably by Paul's convert, Epaphras (cf. Col. 1:17; 4:12-13). It was founded by the Seleucid ruler, Antiochus II, who named it after his wife, Laodice, in 250 B.C. It was located on a militarily defensible site like Philadelphia. It was located on a major east/west trade route. It was noted as a banking center. It was located in a fertile agricultural and pastoral region, especially suited for raising a special black sheep for which it became famous worldwide. It mass-produced a black outer garment called a trimeta. It had a very large Jewish population. It, like Pergamum, was a center for the worship of the healing god Asclepios. The city was the site of a medical school which was noted for its ear and eye salve.
Apocalipse 2:1
2:1 "the angel" The Hebrew and Greek term for angel can mean messenger. It could refer to the pastor (cf. Mal. 2:7) the angel of the church (cf. Daniel 10) the unique spirit or character of the individual congregations This same phrase introduces every letter (cf. Rev. 2:1, 8, 12, 18; 3:1, 14). SPECIAL TOPIC: SEVEN SPIRITS IN REVELATION ▣ "church" This Greek compound term ekklēsia is a combination of two Greek terms, "out of" and "to call." It was used in the Septuagint to translate the Hebrew term, qahal, in the covenantal phrase, "assembly of Israel." The early Christians used it to designate themselves because they saw themselves as the new people of God, the true remnant of Israel they saw themselves as divinely called by God both for salvation and ministry SPECIAL TOPIC: CHURCH (ekklēsia) SPECIAL TOPIC: REMNANT ▣ "The One who holds the seven stars" This is a description of Jesus taken from Rev. 1:16. These seven stars referred to the churches (cf. Rev. 1:20). The VERB "holds" (PRESENT ACTIVE PARTICIPLE) speaks of a firm, sure grasp (cf. John 10:28). Nothing and no one could separate these churches from Jesus (cf. Rom. 8:31-39) except their own refusal to repent and follow Him! Only unbelief can separate. SPECIAL TOPIC: APOSTASY SPECIAL TOPIC: PERSEVERANCE ▣ "in His right hand" This is an anthropomorphic (speaking of God in physical terms) imagery for power and authority (cf. Rev. 1:16,17,20; 2:1; 5:1,7). SPECIAL TOPIC: HAND ▣ "walking among" This anthropomorphic imagery is used in Gen. 3:8 as a symbol of God's presence with mankind (cf. Lev. 26:12). SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (anthropomorphic language) ▣ "the golden lampstands" This does not refer to the Menorah of the Tabernacle, but is another symbol for the seven churches (cf. Rev. 1:12-13). SPECIAL TOPIC: LAMPSTAND ▣ "says" Jesus' last words to His church are not Matt. 28:18-20 or Acts 1:7-11, but Revelation 2-3. It is this climactic position of the book of Revelation and its powerful Christology that makes the book so relevant!
Apocalipse 2:2-7
2:2 "I know" The form is a PERFECT ACTIVE INDICATIVE of oida, but translated as a PRESENT. Jesus sees, understands, and cares for His churches (similar to YHWH's comments about Israel in Egypt; Exod. 3:7-8). His concern involves both affirmation and discipline (which is a form of parental love; Hebrew 12). This same phrase is repeated in all seven letters (cf. Rev. 2:2,4,13,19; 3:1,8,15). The Old Testament background of this term "know" implies intimate cognative knowledge personal relationship (cf. Gen 4:1; Jer. 1:5) SPECIAL TOPIC: KNOW (using mostly Deuteronomy as a paradigm) ▣ "your deeds and your toil" This was an active church, but they had forgotten the priority of fellowship with Christ (cf. Rev. 2:4). Too many good things had robbed them of the best (cf. Gal. 3:1). Religious activity does not remove or deminish the need for an intimate personal relationship/fellowship! ▣ "perseverance" This term implies a voluntary, active, steadfast endurance. This is a major theme of the book (cf. Rev. 1:9; 2:2,3,19; 3:10; 13:10; 14:12). Perseverance must be balanced with security (cf. Rev. 2:7,11,17,26; 3:5,11-12,21). Most biblical truths are presented in dialectical, seemingly paradoxical, pairs. Both are equally true, but neither is true alone. Salvation is an initial repentance and faith followed by lifestyle repentance, faith, obedience, service, and steadfastness! SPECIAL TOPIC: PERSEVERANCE SPECIAL TOPIC: EASTERN LITERATURE (biblical paradoxes) SPECIAL TOPIC: ASSURANCE "evil men" "those who are evil" "evildoers" "evil people" NJB, REB "wicked people" "who are ungodly" The church at Ephesus was warned by Paul of false people coming to their fellowship (cf. Acts 20:28-31). This is literally kakous (kakos), which is often used of "evil people." The synonym ponēros can be used of evil (NEUTER) or evil people and ultimately of the evil one (MASCULINE, cf. Matt. 5:37; 13:38; John 17:15). Context and usage confirm that this text must refer to "bad people" (cf. Rom. 2:9; 13:4) in the church (false teachers) or possibly in the community. Kakos is used only twice in Revelation, here and Rev. 16:2, where it is used to describe the results of the "bowls of the wrath of God" (i.e., sores). SPECIAL TOPIC: FALSE TEACHERS SPECIAL TOPIC: FALSE TEACHERS IN THE PASTORAL LETTERS ▣ "you put to the test" This Greek term (peirazō) meant to test with either good or bad (majority) intentions (cf. Rev. 2:2,10; 3:10). The related form (peirasmos) had the connotation of testing with the view toward destruction. The balance is found in 1 John 4:1, where believers are to test (dokimazō) with a view toward approval those who claim to speak for God. The call for believers to examine those who claim to speak for God is found in both Testaments (cf. Deut. 13:1-5; 18:22; Matt. 7:15-23; 1 John 4:1-6). There is tension in the NT related to believers critically judging each other (cf. Matt. 7:1-5). However, Christians are called to evaluate each other for leadership roles (cf. Matt. 7:5,6,15; 1 Cor. 5:1-12; 1 Timothy 3; 1 John 4:1-6). Attitude and motive are the keys to proper evaluation (cf. Gal. 6:1; Rom. 2:1-11; 14:1-23; James 4:11-12). SPECIAL TOPIC: GREEK TERMS FOR "TESTING" AND THEIR CONNOTATIONS SPECIAL TOPIC: SHOULD CHRISTIANS JUDGE ONE ANOTHER? ▣ "those who call themselves apostles" This use of the term "apostles" does not refer to The Twelve, but to the wider use of the term (cf. Acts 14:14; Rom. 16:7; 1 Cor. 15:7; Gal. 1:19; Eph. 4:11; 1 Thess. 2:6). The NT often addresses the subject of false apostles or teachers (cf. Matt. 7:15-16; 24:24; Acts 20:29; 2 Cor. 11:13-15; 1 John 4:1, and throughout the Pastoral Epistles). This church had correctly identified these false apostles and rejected them. SPECIAL TOPIC: APOSTLE 2:3 This church was faithful amidst difficult circumstances, even persecutions. They had not denied Christ or grown weary in well-doing (cf. Gal. 6:9; Heb. 12:3; James 5:7-8). See note at Rev. 2:7. 2:4 NASB, NKJV, Peshitta "you have left your first love" "you have abandoned the love you had at first" "you do not love me now as you did at first" "you have less love now than formerly" "the love you felt at first you have lost" There have been several theories as to what this meant. TEV and Charles Williams translations assume it means love for Christ. James Moffatt assumed it means love for one another. Hershell Hobbs in his commentary assumed it means love for the lost. J. B. Phillips in his translation combined all of the above. Some think it is related to the problem of second generation believers (cf. Jdgs. 2: 7-10). Some see it as a loveless church of cold orthodoxy (cf. 1 Corinthians13). 2:5 "remember" This is a PRESENT ACTIVE IMPERATIVE meaning "always keep in mind." Believers are often admonished to remember their previous condition in sin and their new position in the grace and mercies of God through Christ. ▣ "from which you have fallen" This is a PERFECT ACTIVE INDICATIVE. Leaving their "first love" had become a settled condition of neglect! ▣ "repent and do the deeds you did at first" These are two AORIST ACTIVE IMPERATIVES. Notice the church as a whole is called on to make a decisive repentance (cf. 2 Chr. 7:14) and to become active in its love for Christ, for each other, and for the lost. Repentance is crucial for a faith relationship with God (cf. Matt. 3:2; 4:17; Mark 1:15; 6:12; Luke 13:3,5; Acts 2:38; 3:19; 20:21). The Hebrew term meant a change of actions, while in Greek it meant a change of mind. Repentance is a willingness to change from one's self-centered existence to a life informed and directed by God. It calls for a turning from the priority and bondage of the self. Basically it is a new attitude, a new worldview, a new master. Repentance is God's will for every fallen child of Adam, made in His image (cf. Ezek. 18:21,23,32 and 2 Pet. 3:9). The NT passage which best reflects the different Greek terms for repentance is 2 Cor. 7:8-12. lupē, "grief" or "sorrowing" Rev. 2:8 (twice), Rev. 2:9 (thrice), Rev. 2:10 (twice), Rev. 2:11 metamelomai, "after care," Rev. 2:8 (twice), Rev. 2:9 metanoeō, "repent," "after mind," Rev. 2:9, 10 The contrast is between a false repentance (metamelomai, cf. Judas, Matt. 27:3 and Esau, Heb. 12:16-17) and a true repentance (metanoeō, cf. Peter, John 21:15-23; Matt. 26:75; Mark 14:72; Luke 22:62). True repentance is theologically linked to Jesus' preaching on the conditions of the New Covenant (cf. Matt. 4:17; Mark 1:15; Luke 13:3,5) the Apostolic sermons in Acts (kerygma, cf. Acts 3:16,19; 20:21) God's sovereign gift (cf. Acts 5:31; 11:18 and 2 Tim. 2:25) perishing (cf. 2 Pet. 3:9) Repentance is not optional! Because this letter is addressed to a first century church, repentance here must not refer to a salvation experience but a fellowship issue (i.e., 1 John 1:9). Repentance is not a one time act but a lifestyle priority! SPECIAL TOPIC: REPENTANCE (NT) SPECIAL TOPIC: REPENTANCE (OT) ▣ "or else I am coming to you" This is a common theme in this book; Christ is coming soon (cf. Rev. 1:2,3; 2:5,16,25; 3:3,11). In the OT the coming of God could bring blessing or judgment. In this context Christ was coming to discipline His church (cf. 1 Pet. 4:17)! Therefore, it has a temporal, as well as eschatological, orientation. SPECIAL TOPIC: SECOND COMING (terms) ▣ "and will remove your lampstand out of its place" The lampstand symbolizes the entire church. This may have involved the removal of Christ's presence and blessing. The entire congregation was not facing apostasy, but the loss of their effective ministry. This also applies to the churches of Pergamum (cf. Rev. 2:16); Thyatira (cf. Rev. 2:22-23); Sardis (cf. Rev. 3:3); and Laodicea (cf. Rev. 3:19). It is possible that each of these churches was affected by a Nicolaitan type of false teaching which promoted compromise with pagan culture. 2:6 "that you hate the deeds of the Nicolaitans" There has been much speculation about who these Nicolaitans were and what they believed. The only biblical source we have is Rev. 2:6, 14-15. Speculation began early in the Church around A.D. 180 when Irenaeus and Hippolitus supposed that these were the followers of one of "the seven" chosen in Acts 6:5 named Nicolas. This is totally unsubstantiated. Irenaeus, in his book, Contra-heresies, 3:11:7, assumed that they were followers of Cyrenian Gnosticism of the second century. Eusebius, in his book, Ecclesiastical History, 3:29:1, said that this particular sect did not last long. In Rev. 2:14-15, the teachings of Balaam and the teachings of the Nicolaitans are similar. There is a possible etymological connection between their names in Greek; it means "conqueror" and "people" (very similar to the meaning of the name Nicodemus). What is obvious is that both were encouraging believers to participate in pagan worship practices which involved ritual sexual activity. In this sense the Nicolaitans and Balaamites (cf. Num. 25:1-9; 31:16-18) are very similar to the teachings of Jezebel (cf. Rev. 2:20). F. F. Bruce, Answers to Questions, p. 137, says, "They were evidently a party who believed in making the Christian path in a pagan world a little smoother by urging some measure of compromise with idolatry—so much compromise, at least, as would satisfy imperial and social requirements." 2:7 "He who has an ear, let him hear what the Spirit says to the churches" This admonition is repeated throughout the letters to the seven churches (cf. Rev. 2:7,11,17,29; 3:6,13,22). It was a phrase that came from the words of Jesus (cf. Matt. 11:15; 13:9,43). Spiritual truth must be responded to by mind, heart, and hand. This is similar to the Hebrew term shema, "hear so as to do" (cf. Deut. 5:1; 6:4; 9:1; 20:3; 27:9-10). ▣ "churches" See SPECIAL TOPIC: CHURCH (ekklēsia) ▣ "To him who overcomes" There is a continuing theological emphasis on the perseverance of believers (cf. Rev. 2:7,11,17,25-26; 3:4-5,11-12,21; 12:11; 1 John 2:13-14; 4:4; 5:4,5). It is the experiential evidence of a true conversion (cf. Matt. 24:13; Gal. 6:9; 1 John 2:18-19)! Jonathan Edwards said, "Sure proof of election is that one holds out to the end." W. T. Conner said, "The salvation of a man elected to salvation is from all eternity certain in the mind and purpose of God, yet it is conditioned upon faith, and a faith that perseveres and conquers." SPECIAL TOPIC: PERSEVERANCE ▣ "I will grant to eat of the tree of life which is in the Paradise of God" This is an allusion to a tree in the Garden of Eden (cf. Gen 2:9; see SPECIAL TOPIC: EDEN). As humans began in fellowship with God and with the animals in a garden, so the Bible ends with the same imagery (cf. Isa. 11:6-9; Rev. 22:2,14,19). The term "paradise" was a Persian word for a nobleman's walled garden, which was used in the Septuagint to translate the Garden of Eden (cf. Ezek. 28:13; 31:8). It is one of the many references to the Messianic age that is found throughout the letters to the seven churches. The term "paradise" is used in two senses: In Luke 23:4 it may refer to the righteous part of Sheol/Hades (see SPECIAL TOPIC: WHERE ARE THE DEAD?). Jesus tells the repentant thief that he would be with Him there that day (Jesus did not return to heaven for 40 days, cf. John 20:17). In 2 Cor. 12:3 it refers to God's presence, God's heavenly throne room ("the third heaven"). In the LXX it is used of Eden. God's purpose for mankind, made in His image and likeness (Gen. 1:26-27; 5:1; 9:6), has always been eternal life. The fall of Genesis 3 and the rest of the Bible document God's commitment to mankind's redemption and eternal fellowship with Him. This fallen world, this gap in full fellowship, was not God's desire, but mankind's shame. God will restore creation for His purposes. SPECIAL TOPIC: THE FALL OF MANKIND SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN
Apocalipse 2:8-11
2:8 "The first and the last" This is one of the recurrent titles for Jesus found in Rev. 1:17 and 22:13. Initially it referred to YHWH (cf. Isa. 41:4; 44:6; 48:12). It is synonymous with the phrase "I am the Alpha and Omega" (cf. Rev. 1:8; 21:6; 27:13) and "the beginning and the end" (cf. Rev. 21:6; 22:13). See fuller note at Rev. 1:8. ▣ "who was dead, and has come to life" This may have been a slap at the nature cult of Cybele, the mother goddess. Many of the ancient fertility religions based their worldview on personified cycles of nature, winter death, and spring rebirth. In context this relates theologically to Rev. 1:18; 5:6, where Jesus is the lamb that was slain but is now alive. It emphasizes Jesus' once-for-all (not repeated) substitutionary death and resurrection (cf. Heb. 7:27; 9:12,28; 10:10). SPECIAL TOPIC: RESURRECTION 2:9 "I know your tribulation and your poverty" These are two very strong Greek words. They are significant because the city of Smyrna was very prosperous. The fact that the church was poor seems to imply economic persecution. It is theologically significant that in the book of the Revelation believers suffer "tribulations" from unbelievers and the evil one, but unbelievers suffer "the wrath of God." See full note at Rev. 7:14. Believers are always protected (sealed) from divine judgment. SPECIAL TOPIC: SEAL SPECIAL TOPIC: TRIBULATION ▣ "(but you are rich)" Believers cannot judge their standing in Christ by worldly standards (cf. Matt. 6:33). SPECIAL TOPIC: WEALTH NASB, NKJV, Peshitta "blasphemy" NRSV, NJB, REB "slander" "evil things said against you" This is literally the term "blasphemy," which had an OT connotation of "to revile" and was usually used in connection with verbal attacks on YHWH (cf. Lev. 24:13-23). Twice in the OT the term "blessed" (barak) is used in the sense of blasphemy (cf. 1 Kgs. 21:10,13). In context these Jewish religionists claim to know God ("bless God"), but they do not (cf. Matt. 7:21-23). ▣ "who say they are Jews and are not" A very similar phrase is used in Rev. 3:9; there it is obvious that they are racial Jews who claim to be God's people but really are not (the true people of God are believers in Christ, cf. John 8:44; Rom. 2:28-29; 9:6; Gal. 3:29; 6:15-16; Phil. 3:3). From Acts and Galatians we know that the Jews caused great opposition to the proclamation of the gospel (cf. Acts 13:50; 14:2, 5, 19; 17:5). ▣ "a synagogue of Satan" John saw the world in sharp contrast, God versus Satan. Satan is mentioned often in the book (cf. Rev. 2:9,13; 3:9; 12:9,10; 20:2,7). He slanders the believers and energizes their persecutors (i.e., John 8:44). This conflict or dualism in the spiritual realm characterizes apocalyptic literature. There is a battle for control of the hearts and minds of the children of Adam. Unfortunately it involves Jewish unbelievers (cf. Matt. 10:17,23; 23:34; Acts 13:45,50; 14:2,5,19; 17:5,13; 1 Thess. 2:14-16). This will bring the judgment of God on Judaism in A.D. 70, when Jerusalem and the temple are destroyed. SPECIAL TOPIC: SATAN SPECIAL TOPIC: SPIRITUAL WARFARE 2:10 "Do not fear" This is a PRESENT MIDDLE or PASSIVE (deponent) IMPERATIVE with the NEGATIVE PARTICLE which usually meant to stop an act already in process. These churches were afraid. Persecutions were a sign of their salvation and God's blessings (cf. Matt. 5:10-12). They must not fear Satan and his representatives who can kill only the body, but believers' true awe should be directed towards God (i.e., Matt. 10:28; Luke 12:4). ▣ "the devil is about to cast some of you into prison" Behind evil human leaders lurks supernatural personal forces of evil (cf. Eph. 6:10-19). The term Satan is an OT title and description. His God-given task was to provide a rebellious, self-centered alternative to mankind and thereby accuse them when they yielded to temptation (cf. Genesis 3; Job 1-2; Zechiah 3). There is a development of evil in the OT. Satan was created as a servant and progressed into an enemy (cf. An Old Testament Theology by A. B. Davidson p. 300-306). It is surely a dubious assumption that the highly figurative language of Isaiah 14, which directly refers to the arrogant King of Babylon, and Ezekiel 28, which directly refers to the prideful King of Tyre, ultimately identifies the spiritual pride and fall of Satan. The language of Ezekiel 28 is taken from a description of the Garden of Eden. It is difficult to accept a description of a human, historical, pagan king in angelic terms taken from Eden (cf. Genesis 3). However, Ezekiel does the very same thing with the King of Egypt in chapter 31. He is described as a huge tree in the garden of Eden. All believers long for more information, especially about the origins of God, angels, evil, etc. We must be cautious of turning metaphorical, prophetic description into dogmatic theology. Much modern theology comes from isolated, figurative texts mixed with modern concepts, both theological (eschatological, systematic, interpretive grids) and literary writings about Hell (Dante and Milton). In the NT God's opponent is called "the devil" (cf. Rev. 12:9,12; 20:2,10), which is a composite Greek term meaning "to throw across," "to slander," or "bring accusations against." This again reflects his task of accusing and tempting. These terms are synonymous in the Revelation (cf. Rev. 12:9; 20:2). ▣ "that you may be tested" This term is used in two senses: believers are tested so as to show their true faith and grow stronger (cf. Rev. 2:10; Acts 14:27; Rom. 5:3-4; 8:17-19; Heb. 5:8; James 1:2-4; 1 Pet. 4:12-19) unbelievers are tested to show their unbelief and deserved judgment (cf. Rev. 3:10) In Revelation the Christian's trials are called "tribulations" (thlipsis), while the unbelievers are subjected to "the wrath of God" (orga or thumos). There were two Greek terms translated "test," "try," or "tempt." One had the connotation of "to test with a view toward destruction" (peirasmos, peirasmo, used here in v. 10). The other terms (dokimos, dokimazo) were used with the connotation of "to test with a view toward approval." Satan tempts to destroy; God tests to strengthen (cf. 1 Thess. 2:4; 1 Pet. 1:7; Gen. 22:1; Exod. 16:4; 20:20; Deut. 8:2,16; 13:3; Jdgs. 2:22; 2 Chr. 32:31). SPECIAL TOPIC: TRIBULATION SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS SPECIAL TOPIC: GOD TESTS HIS PEOPLE SPECIAL TOPIC: WHY DO CHRISTIANS SUFFER? ▣ "ten days" There has been much speculation about the phrase "ten days": some say that it referred to a literal ten day period of persecution in the city of Smyrna in John's day others say that because ten is the number of completion, it simply meant a complete number of days of persecution some say that it referred to an unspecified but limited period of persecution The good news is that it has a limit. The persecution will end by God's decree! However, in an apocalyptic book one is never sure if the numbers are used figuratively or literally. If the number was often used in the OT and interbiblical apocalyptic literature with a symbolic meaning then probably it is figurative. The most often used symbolic numbers are 3, 4, 6, 7, 10, 12 and their multiples. SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE, #5 ▣ "be faithful unto death" This is a PRESENT MIDDLE or PASSIVE (deponent) IMPERATIVE which emphasizes the believer's need to continue in faith even if it means physical death (cf. Matt. 2:13; 12:11; 10:22; 24:13; Luke 12:4; Gal. 6:9). Some believers were and are killed. This is the paradox of the promises of a sovereign God and our experience in a fallen world. A later bishop of Smyrna was Polycarp (A.D. 69-155) who was a disciple of the Apostle John. He was martyred for his faith by Rome. ▣ "and I will give you the crown of life" This was the victor's crown called the "stephanos" (cf. 1 Cor. 9:25). It was the reward of Christian martyrs. We learn from Eusebius' Ecclesiastical History, 4:15, that there were many martyrs, including Bishop Polycarp of Smyrna. There are also other crowns (rewards) mentioned in the New Testament (cf. 2 Tim. 4:8; James1:12; 1 Pet. 5:4; Rev. 3:11). John uses the term for life, zoē, to refer to eternal life, resurrection life (cf. John 1:4; 3:15,36; 4:14,36; 5:24,26,29,39,40; 6:27,33,35,40,47,48,51,53,54,63,68; 8:12; 10:10,28; 11:25; 12:25,50; 14:6; 17:2,3; 20:31; Rev. 2:7,10; 3:5; 13:8; 17:8; 20:12,15; 21:6,27; 22:1,2,14,17,19; also notice James 1:12). True life is far more than physical existence! SPECIAL TOPIC: CROWNS FOR BELIEVERS SPECIAL TOPIC: ETERNAL LIFE 2:11 "He who overcomes" This is also a recurrent admonition to faithfulness (cf. Rev. 2:7,17,26; 3:5,12,21; 21:7). It is certainly a mandate on perseverance. SPECIAL TOPIC: PERSEVERANCE ▣ "will not be hurt by the second death" This is a DOUBLE NEGATIVE CONSTRUCTION with AORIST PASSIVE SUBJUNCTIVE which shows God's ultimate care for those who are martyred (cf. Rev. 12:11). The "second death" referred to Hell (Gehenna) or eternal separation from fellowship with God (cf. Rev. 20:6,14; 21:8). The NT often contrasts "death" and "life." Both are ultimately eternal. Both are consequences of God's covenant promises and requirements. Life comes from faith in Christ, but death comes as the wages of sin (Num. 3:23). Both flow out of the characteristic choices of one's life (cf. Deut. 30:15,19; Matt. 25:31-46; Rom. 1:32; 5:12-21; 6:16,21; 8:6,13; Gal. 6:7-10)! In Revelation this same theme is symbolized as the unbelievers cut off from the tree of life ‒ Rev. 2:7; 22:14 the unfaithful do not receive the crown of life ‒ Rev. 2:10 the unfaithful's name erased from the Book of Life ‒ Rev. 3:5 the unfaithful not recorded in the Book of Life ‒ Rev. 13:8; 17:8; 20:15 the believers' names in the Book of Life ‒ Rev. 21:27 believers have access to the river of life ‒ Rev. 7:17; 21:6; 22:1,17 The invitation for all to come is so clear in 22:17, which is reminiscent of Isaiah 55! God desires all humans, made in His image for fellowship, to be with Him. He has provided a clear, sure, path to eternal life (John 3:14-15,16-21). God condemns no one to eternal separation! Humans send themselves! SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN SPECIAL TOPIC: ETERNAL LIFE SPECIAL TOPIC: JUDGMENT IN THE NT SPECIAL TOPIC: GEHENNA SPECIAL TOPIC: ETERNAL PUNISHMENT ▣ "He who has an ear, let him hear" This is a recurrent admonition for spiritual attention and discernment (cf. Rev. 2:7,11,17,29; 3:6,13,22; 13:9). Believers realize God's ways are not always understandable (cf. Isa. 55:6-13).
Apocalipse 2:12-17
2:12 "the angel of the church" See notes at Rev. 1:20 and 2:1. ▣ "Pergamum" See General Background, "The Cities," C. ▣ "The One who has the sharp, two-edged sword" This is the same reference to the glorified Jesus found in Rev. 1:16 (see full note there). It was OT imagery for YHWH (cf. Isa. 11:4; 49:2). It is used in the NT for the penetrating power of the word of God (cf. Rev. 2:16; Eph. 6:17; 2 Thess. 2:8; Heb. 4:12). 2:13 "I know where you dwell" "Dwell" in the OT implied "to live permanently with." These believers faced strong local governmental and demonic pressure (emperor cult and Jews). Jesus knew them and their perilous situation. He was there with them. ▣ "where Satan's throne is" There have been several possible interpretations of this phrase: It could refer to the large throne of Zeus which was located in Pergamum. It could refer to the god of healing, Asclepios, whose symbol was a serpent. It seems that the whole city looked like a giant throne because of the Acropolis which stood hundreds of feet above the city itself. It could be a reference to "the Concilia," the local organization to promote emperor worship, which was very powerful in Pergamum. The throne of Satan was first century imagery for the "throne" of Caesar, who claimed deity and demanded allegience (i.e., "Caesar is Lord"). Here, it may well have referred to Nero. Because of the historical context, either #1 or #4 seems best. Notice another reference to Satan's dwelling place at the end of v. 13. ▣ "you hold fast My name" This is a PRESENT ACTIVE INDICATIVE. It shows the significance of the name as representing the character of a person. Believers trust by calling on His name (cf. John 1:12; 3:18; Rom. 10:9-13) and worship by calling on His name (cf. Gen. 4:26; 12:8; 26:25) and persevere by calling on His name (cf. John 17:11-12). SPECIAL TOPIC: The Name of the Lord (NT) SPECIAL TOPIC: The Name of YHWH (OT) ▣ "and did not deny My faith" This is an AORIST MIDDLE (deponent) INDICATIVE. During these early centuries of Christianity, and even today in certain societies, there was a real temptation to save one's prosperity or life by denying faith in Christ during physical or judicial trials. The church has always struggled with how to handle these apostates. But remember, Peter did this very thing (i.e., Matt. 26:69-75 and parallels). SPECIAL TOPIC: FAITH (pistis [NOUN], pisteuō, [VERB], pistos [ADJECTIVE]) ▣ "even in the days of Antipas, My witness" We know nothing about this man. The title given him is the same that was used for Christ in Rev. 5:1. The term "witness" can mean "martyr" (i.e., "who was killed," cf. 11:3; 17:6). Tertullian said that Antipas was roasted in a brazen bull, but this is simply later tradition. ▣ "My faithful one" The Hebrew term used for belief, faith, or trust had the added connotation of faithfuflness. True faith is the welcoming of a person as Lord believing the Scriptural truth about that person living out those revealed truths in one's daily life Antipas was this kind of believer (cf. Rev. 12:11)! SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS (OT) 2:14 "But I have a few things against you" Jesus had a negative comment involving five of the seven churches. Righteous living in some areas does not excuse sin in others! ▣ "because you have there some who hold to the teaching of Balaam" Balaam was a prophet of God (cf. Num. 24:2) who was lured into helping to compromise the people of Israel (cf. Num. 22-25 and 31:16). He is condemned in both the OT and the NT (cf. Num. 31:16; 2 Pet. 2:15; Jude v. 11). It is possible that the name Balaam in Hebrew meant "conqueror of the people" and the name Nicolaitans may have meant the same thing in Greek (Nicodemus of John 3 also has a similar meaning). This would identify these two groups as to their immoral practices (cf. Jezebel, Rev. 2:20). ▣ "who kept teaching Balak to put a stumbling block before the sons of Israel" Balaam's suggestion to Balak, King of Moab, was to involve the children of Israel in the fertility worship of Ba'al (cf. Num. 25:1-3). There was a continuing cultural temptation to the sexual worship practices of first century pagans (i.e., 2 Pet. 2:15). SPECIAL TOPIC: ISRAEL (the name) ▣ "to eat things sacrificed to idols and to commit acts of immorality" These two sins involved pagan worship practices (cf. Num. 25:1-3 and 31:16). Not only were there pagan meals where the food was sacrificed to idols (cf. 1 Cor. 8:1-13), but often sexual immorality was the normal and expected worship practice at these pagan assemblies. Human sexual activity was imitation magic for assuring the health and fertility of herds, crops, and society. SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE 2:15 "you also have some who in the same way hold the teaching of the Nicolaitans" Because of the similarity of the teachings of Balaam, the Nicolaitans (cf. Rev. 2:6), and Jezebel (cf. Rev. 2:20), all three of these refer to pagan, idolatrous worship practices. Believers must not revert to, or compromise with, the pagan cultures. 2:16 "Therefore repent" This AORIST IMPERATIVE is addressed to the church! See note at Rev. 2:5. ▣ "or else I am coming to you quickly, and I will make war against them with the sword of My mouth" This is an AORIST ACTIVE IMPERATIVE. There is an ongoing emphasis concerning repentance (cf. Rev. 2:5,16,22; 3:3,19). The "coming" seems to refer to swift judgment against the church. It is significant that the church as a whole was called on to repent (cf. 1 Cor. 5:1-8; 2 Chr. 7:14) because of the sins of some; if they did not, the consequences were corporate discipline! SPECIAL TOPIC: SOON RETURN 2:17"He who has an ear, let him hear. . ." See note at Rev. 2:7. ▣ "to him who overcomes" See ntoe at Rev. 2:7. ▣ "to him I will give some of the hidden manna" Manna was God's supernatural provision for the children of Israel during the Wilderness Wandering Period (cf. Exod. 16:14-15,31; Ps. 78:17-33). There have been several theories proposed to interpret this cryptic phrase: It could refer to the Ark of the Covenant being brought out of hiding by Jeremiah from Mt. Nebo (cf. II Maccabees 2:4-8) because it contained a jar of manna (cf. Exod. 16:32-34; Heb. 9:4). It could be symbolic of the food of the New Age of righteousness (cf. II Baruch 29:8). Some have asserted that because of John 6:31-35, the hidden manna referred to Christ Himself. The exact reference is uncertain but it was obviously an allusion to the New Age of the Spirit inaugurated by Christ. This is a good example of the difficulty in interpreting the specific details of this book which the contemporary hearer understood, but the exact reference has since been lost. Be careful of speculation, ancient or modern! SPECIAL TOPIC: MANNA SPECIAL TOPIC: THIS AGE AND THE AGE TO COME ▣ "and I will give him a white stone" This stone, also called Tessera, had many usages in the Ancient Near East. it could be used for a ticket to special banquets it could be used to vote for acquittal by a jury it could be used as a symbol of victory for an athlete it could be used to show the freedom of a slave In this context, #1 seems to be the best, referring to the Messianic Banquet (a common theme in Jewish apocalyptic literature). ▣ "and a new name written on the stone which no one knows but he who receives it" This new name may be a symbol of the New Age a title for the Messiah (cf. Rev. 19:12) a new name for faithful followers (cf. Isa. 56:5; 62:2; 65:15) SPECIAL TOPIC: MESSIAH
Apocalipse 2:18-29
2:18 "The Son of God" It was very common to refer to Jesus as "son." The most common title using this imagery was "Son of man," which was Jesus' self-chosen title. The other title was "Son of God" which was a common designation for Jesus in John's writings (cf. John 1:34,49; 5:25; 9:35; 10:36; 11:4,27; 19:7; 20:31; 1 John 3:8; 4:15; 5:5,10,12,13,20). A third use of "son" is found in the book of Hebrews (cf. Heb. 1:2; 3:6; 5:8; 7:28) where Jesus is contrasted with a servant (i.e., Moses or the prophets). He is a full family member with the Father. This is not one of the descriptive phrases from chapter 1. This term, like "virgin-born," was used sparingly by NT authors probably because of the possible misunderstanding of pagan hearers, who would immediately relate these terms to their usages in the pagan pantheons. The Homeric gods and goddesses often were sexually active with humans, producing special offspring. SPECIAL TOPIC: SON OF MAN SPECIAL TOPIC: SON OF GOD ▣ "who has eyes like a flame of fire, and His feet are like burnished bronze" This was another title for Jesus taken from Rev. 1:14,15. It is an allusion to Dan. 10:6 showing Jesus' heavenly origin. It is possible that it was used in connection with Thyatira because this city was famous for its bronzeware. 2:19 This verse is Jesus' acknowledgment of the ministry of the believers at Thyatira. They were active in kingdom work and getting even more active. This affirmation, however, did not excuse the heresy of Rev. 2:20. Their church is recognized for good deeds love faith service perseverance their good deeds are increasing 2:20 "But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess" This is an allusion to the godless, murderous, royal Queen Jezebel of 1 Kgs. 16:31-33; 2 Kgs. 9:21-22. Alexandrinus (MS A) adds "Your" before Jezebel, which implied that she may have been the wife of the pastor of this church or an active church leader. But this is speculation. Her teachings (cf. Rev. 2:20c) were similar to the Balaamites in Rev. 2:14b and the Nicolaitans in Rev. 2:15. Jezebel was not rejected because she was a woman prophetess. There are many biblical examples of godly women leaders. Miriam, Exod. 15:20 Deborah, Judges 4:4 Huldah, 2 Kings 22:14 Anna, Luke 2:36 Philip's daughters, Acts 21:9 Phoebe (and many other women helpers mentioned in Romans 16), Rom. 16:1 SPECIAL TOPIC: WOMEN IN THE BIBLE SPECIAL TOPIC: FEMALE CHURCH WORKERS IN THE NT 2:21 God's mercy and patience as well as His justice are evident in Rev. 2:21-23 (cf. Rom. 2:5). 2:22 "I will throw her on a bed of sickness" This is sarcasm related to her bed of adultery (teachings about immorality). ▣ "great tribulation" Notice she and those who follow her are disciplined, even unto death. This temporal punishment was a clear warning to all the churches of the mandate of ongoing repentance. The theological question of whether these were saved or lost cannot be answered. Living in light of Apostolic revelation is expected and crucial. SPECIAL TOPIC: TRIBULATION ▣ "unless they repent of her deeds" This is a THIRD CLASS CONDITIONAL, which referred to potential future action but with an element of contingency. SPECIAL TOPIC: REPENTANCE (NT) 2:23 "and I will kill her children" This does not refer to literal children, but to her followers (cf. Rev. 2:22; 2 John 1:1). False teaching results in the judgment of the teacher and the followers! ▣ "with pestilence" However, the Greek text has "in death" but without denoting the method. ▣ "and all the churches will know" This shows that the seven letters were to be read and the truth applied by all the churches, then and now. ▣ "I am He who searches the minds and hearts" The Bible asserts that God knows the motives and thoughts of all humans (cf. Ps. 7:9, 26:2; 139:1; Prov. 24:12; Jer. 11:20; 17:10; Luke 16:15; Acts 1:24; Rom. 8:27; Heb. 4:12-13; 8:27). The "minds" is literally "liver" (see SPECIAL TOPIC: INWARD PARTS). SPECIAL TOPIC: THE HEART ▣ "and I will give to each one of you according to your deeds" This spiritual truth is presented so clearly in Gal. 6:7. We reap what we sow. This principle does not imply a salvation by human effort (cf. Eph. 2:8-9), but that those who have met God in Christ will live godly, loving, serving lives (cf. Rev. 3:12; Matt. 25:1-46; Eph. 2:10). It is not the means of salvation but the evidence (1 John). How one lives, their priorities, clearly shows the orientation of their heart. It clearly shows who their spiritual Father is. This is a spiritual principle. God is ethical-moral and so is His creation. Humans break themselves on God's standards. We reap what we sow. This is true for believers (but does not effect salvation) and unbelievers (cf. Job 34:11; Ps. 28:4; 62:12; Prov. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; 1 Cor. 3:8; 2 Cor. 5:10; Gal. 6:7-10; 1 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12; 22:12). 2:24 "the deep things of Satan" There are several theories relating to this phrase. It could refer to a catch-phrase of Jezebel and her followers to the Gnostic false teachers' emphasis on knowledge to the initiation rites of the mystery religions of the Roman Empire in an antithetical way, to "the deep things of God" (cf. Rom. 11:33; 1 Cor. 2:10; Eph. 3:18) Believers must recognize that the influence of Satan and his followers is active in the church (cf. Eph. 6:10-18; 1 John 2:18-19). Believers must know and walk in Apostolic truth, so as to identify false teaching and teachers protect themselves from them hear the wonderful words of Jesus in v. 24 hold fast, v. 25 ▣ "I place no other burden on you" This is an affirmation of the true believers in the city of Thyatira. They had an active, aggressive faith (cf. Rev. 2:19). 2:25 "hold fast until I come" Christ's followers must persevere (cf. Rev. 2:20) amidst persecution, heresy and apathy. This is a command (AORIST ACTIVE IMPERATIVE). Jesus is coming soon (cf. Rev. 2:16; 22:7,20). This is the hope and encouragement of every generation of Christians. 2:26-27 This is an allusion to Psalm 2:8-9, possibly combined with Isa. 30:14 and Jer. 19:11. Jesus is the Messianic king. His kingdom is coming in worldwide power and consummation. It will be worth it all when His followers see Him! Again, notice the emphasis on obedience and perseverance SPECIAL TOPIC: KEEP SPECIAL TOPIC: PERSEVERANCE 2:26 "nations" The use of this term from the OT implies that it refers to those outside the covenant of YHWH (the exception is Rev. 7:9). It becomes a way of referring to godless, wicked peoples (cf. Rev. 2:26; 5:9; 10:11; 11:2,9,18; 12:5; 13:7; 14:6,8; 16:19; 17:15; 18:3,23; 19:15; 20:8). 2:27 "as I also have received authority from my Father" Jesus has already been given all authority (cf. Dan. 7:13-14; Psalm 2; Matt. 11:27; 26:64; 28:18; Eph. 1:20-22; Phil. 2: 9-11; Col. 2:10; 1 Pet. 3:22). Jesus' kingdom was present, but not consummated. The OT quote in verse 27 is from Ps. 2:8 which initially referred to the Messiah (cf. Rev. 12:5; 19:15), but in this context it is used for believers who overcome, obey the teaching of Jesus Christ. They reign with Him (cf. Rev. 3:21; 20:4). SPECIAL TOPIC: AUTHORITY SPECIAL TOPIC: THE FATHERHOOD OF GOD SPECIAL TOPIC: REIGNING IN THE KINGDOM OF GOD 2:28 "and I will give him the morning star" There have been several possible interpretations of this phrase: it referred to imagery for Christ (cf. Rev. 22:16) it referred to intimate knowledge and fellowship with Christ (cf. 2 Pet. 1:19) it referred to resurrection (cf. Dan. 12:3) it referred to the military Messiah mentioned in Num. 24:17 it referred to the joy of God's people (cf. Job 38:7) it referred to a phrase used to describe the arrogance of the King of Babylon in Isa. 14:12 (lit. "O star of the morning, son of the dawn" probably referring to Venus), but now for the glorified, ascended Christ 2:29 See note at Rev. 2:7.