Revelation 2:7 Kommentar

The apostle John, having in the foregoing chapter written the things which he had seen, now proceeds to write the things that are, according to the command of God (Rev 1:19), that is, the present state of the seven churches of Asia, with which he had a particular acquaintance, and for which he had a tender concern. He was directed to write to every one of them according to their present state and circumstances, and to inscribe every letter to the angel of that church, to the minister or rather ministry of that church, called angels because they are the messengers of God to mankind. In this chapter we have, I. The message sent to Ephesus (Rev 2:1-7). II. To Smyrna (Rev 2:8-11). III. To Pergamos (Rev 2:12-17). IV. To Thyatira (Rev 2:18, etc.).

INTRODUCTION TO REVELATION 2 This chapter contains the epistles to the churches at Ephesus, Smyrna, Pergamos, and Thyatira. It begins with that to Ephesus, in which the sender of it describes himself by some of his characters mentioned in the preceding chapter; takes notice of some things commendable in this church, Rev 2:1, reproves her for leaving her first love; gives some advice upon it; threatens her in case of non-repentance; yet notwithstanding commends her for her detestation of some bad practices; and concludes the epistle with a phrase exciting to attention to what is written, and with a promise to them that are constant and conquering, Rev 2:4, next follows the epistle to the church at Smyrna, in which the sender assumes some of his former titles; takes notice of her works in general, and of her afflictions in particular, and of the blasphemy of others, Rev 2:8, fortifies her against a great affliction to be endured, described by its author, kind, use, and duration; and exhorts to faithfulness and constancy, with a promise of a crown of life, Rev 2:10, and closes the epistle in the same form as the preceding, promising security from the second death to the persevering and conquering Christian, Rev 2:11, and next in order is the epistle to the church at Pergamos, in which the sender takes to him one of the above characters in the description of him; observes her works and place of abode, and commends her faithfulness to him in the worst of times and places, Rev 2:12, yet exhibits a complaint against her for having, and conniving at persons of bad principles and practice, called Balaamites and Nicolaitans, Rev 2:14, exhorts to repentance, and in failure of it threatens to come and fight against them; and closes the epistle in the same manner as the two former, with a promise of hidden manna, a white stone, and a new name to him that overcomes, Rev 2:16, and the last epistle in this chapter is that to the church at Thyatira, in which the sender makes use of some other titles and characters of his before mentioned; takes notice of her good works, and yet signifies he had a controversy with her, for permitting a false prophetess to teach in her, who seduced men to fornication and idolatry, Rev 2:18, whose impenitence is complained of, and which was aggravated by having space for repentance given her, Rev 2:21, wherefore, in case of continuance in impenitence, he threatens both her and her followers with tribulation and death, whereby the omniscience and justice of Christ would be manifest to all the churches, Rev 2:22, and then another and better sort of men in this church are addressed, who are described as not having imbibed the doctrine of the false prophetess, and as not approving the depths of Satan, or her doctrines of devils; and these are told that no other burden should be laid on them than was, and are exhorted to hold fast what they had, until the coming of Christ, Rev 2:24, and for their encouragement to hold on to the end, many promises are made unto them respecting their power and rule over their enemies, and the happy days that they should enjoy, Rev 2:26, and the epistle is concluded with the usual epiphonema, Rev 2:29.

He that hath an ear,.... Such who have new ears given them, as all have who are made new creatures; such who have their ears circumcised, and opened by the Spirit of God; who hear with understanding, affection, and faith; who try what they hear, and approve, embrace, and retain that which is good, Let him hear what the Spirit saith unto the churches; let such hearken, and listen with attention to what is said by the Spirit, in what goes before, and follows after, in this epistle, designed for the use of all the churches; from whence it appears, that this epistle was endited by the Spirit of God, and is of divine inspiration; that it was not intended for the single use of the church at Ephesus, but of all the churches; and not of the seven churches only, though the Alexandrian copy reads, "to the seven churches": but of all the churches in that period of time, which the Ephesine church represents; and which may also be useful to the churches of Christ in all other ages and periods of time. And moreover, it may be concluded from hence, that there are in this epistle, and so in all the rest, for the same words are subjoined to them all, some things which are parabolical and prophetic, and not obvious to everyone's understanding and view; for a like expression is used by our Lord, when he had delivered anything in a parabolical way, or was obscure; see Mat 11:15. To him that overcometh: the false apostles, false teachers, and their doctrines; coldness, lukewarmness, and remissness in love; the impure tenets and practices of the Nicolaitans: will I give to eat of the tree of life; by which is meant Jesus Christ himself, in allusion to the tree of life in the garden of Eden; and is so called, because he is the author of life, natural, spiritual, and eternal; and because of his fruit, the blessings of life and grace, that are in him, of which believers may eat by faith, and which they find to be soul quickening, comforting, strengthening, and satisfying; and which are Christ's gift to them, even both the food they eat, and the faith by which they eat, are his gifts. So Christ, under the name of Wisdom, is called the Tree of life, in Pro 3:18; and this is a name which is sometimes given by the Jews to the Messiah (e): which is in the midst of the paradise of God; as the tree of life was in the garden of Eden, Gen 2:9. The Vulgate Latin, Syriac, and Ethiopic versions read, "the paradise of my God"; the God of Christ, as well as of his people; and by which may be meant, either the church on earth, which is as a paradise, Sol 4:12; in the midst of which Christ is, affording his gracious presence, and reaching forth his grace, and the benefits of it, to his people; or heaven; see Gill on Co2 12:4, said to be of God, because it is of his preparing, and where he dwells, and in the midst of which Christ, the Tree of life, is; and this shows, that he is to be come at by faith, and his fruit to be eaten, and lived upon; and he is to be beheld and enjoyed by all his saints, as he is now, and will be more perfectly hereafter, (e) Zohar in Gen. fol. 33. 3.

In still another sense, a persecution can be considered as a contest. Who sets the terms of any contest if not the one who provides the crown and the prizes? You will find the terms of this contest decreed in the Apocalypse, where he proclaims the rewards of victory, especially for those who really come through persecution victorious, and in their victorious struggle have fought not merely against flesh and blood but against the spirits of wickedness. Obviously, then, the superintendent of the games and the one who sets the prize is the one who decides who is the winner of the contest. The essence, then, of a persecution is the glory of God, whether he approves or condemns, raises up or casts down.

Why should I add more touching these two planks (as it were) of human salvation, caring more for the business of the pen than the duty of my conscience? For, sinner as I am of every dye, and born for nothing save repentance, I cannot easily be silent about that concerning which also the very head and fount of the human race, and of human offence, Adam, restored by exomologesis to his own paradise, is not silent.

Of the benefits of martyrdom. In the Proverbs of Solomon: "The faithful martyr delivers his soul from evils." Also in the same place: "Then shall the righteous stand in great boldness against them who have afflicted them, and who took away their labours. When they see them, they shall be disturbed with a horrible fear; and they shall wonder at the suddenness of their unhoped-for salvation, saying among themselves, repenting and groaning with distress of spirit, These are they whom some time we had in derision, and in the likeness of a proverb; we fools counted their life madness, and their end without honour. How are they reckoned among the children of God, and their lot among the saints! Therefore we have wandered from the way of truth, and the light of righteousness has not shined upon us, and the sun has not risen upon us. We have been wearied in the way of iniquity and of perdition, and we have walked through difficult solitudes; but we have not known the way of the Lord. What hath pride profited us? or what hath the boasting of riches brought to us? All these things have passed away as a shadow." Of this same thing in the cxvth Psalm: "Precious in the sight of the Lord is the death of His saints." Also in the cxxvth Psalm: "They who sow in tears shall reap in joy. Walking they walked, and wept as they cast their seeds; but coming they shall come in joy, raising up their laps." Of this same thing in the Gospel according to John: "He who loveth his life shall lose it; and he that hateth his life in this world shall find it to life eternal." Also in the same place: "But when they shall deliver you up, take no thought what ye shall speak; for it is not ye who speak, but the Spirit of your Father which speaketh in you." Also in the same place: "The hour shall come, that every one that killeth you shall think he doeth service to God l but they shall do this also because they have not known the Father nor me." Of this same matter, according to Matthew: "Blessed are they which shall suffer persecution for righteousness' sake; for theirs is the kingdom of heaven." Also in the same place: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to kill the soul and body in Gehenna." Also in the same place: "Whosoever shall confess me before men, him also will I confess before my Father which is in heaven; but he who shall deny me before men, him also will I deny before my Father which is in heaven. And he that shall endure to the end, the same shall be saved." Of this same thing, according to Luke: "Blessed shall ye be when men shall hate you, and shall separate you (from their company), and shall drive you out, and shall speak evil of your name, as wicked, for the Son of man's sake. Rejoice in that day, and exult; for, lo, your reward is great in heaven." Also in the same place: "Verily I say unto you, There is no man that leaveth house, or parents, or brethren, or wife, or children, for the sake of the kingdom of God, and does not receive seven times as much in this present time, but in the world to come life everlasting." Of this same thing in the Apocalypse: "And when he had opened the fifth seal, I saw under the altar of God the souls of them that were slain on account of the word of God and His testimony. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? And unto every one of them were given white robes; and it was said to them, that they should rest still for a short time, until the number of their fellow-servants, and of their brethren, should be fulfilled, and they who shall afterwards be slain, after their example." Also in the same place: "After these things I saw a great crowd, which no one among them could number, from every nation, and from every tribe, and from every people and tongue, standing before the throne and before the Lamb; and they were clothed with white robes, and palms were in their hands. And they said with a loud voice, Salvation to our God, that sitteth upon the throne, and to the Lamb. And one of the elders answered and said to me, What are these which are clothed with white robes? who are they, and whence have they come? And I said unto him, My lord, thou knowest. And he said unto me, These are they who have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore they are before the throne of God, and serve Him day and night in His temple; and He who sitteth upon the throne shall dwell among them. They shall neither hunger nor thirst ever; and neither shall the sun fall upon them, nor shall they suffer any heat: for the Lamb who is in the midst of the throne shall protect them, and shall lead them to the fountains of the waters of life; and God shall wipe away every tear from their eyes." Also in the same place: "He who shall overcome I will give him to eat of the tree of life, which as in the paradise of my God." Also in the same place: "Be thou faithful even unto death, and I will give thee a crown of life." Also in the same place: "Blessed shall they be who shall watch, and shall keep their garments, lest they walk naked, and they see their shame." Of this same thing, Paul in the second Epistle to Timothy: "I am now offered up, and the time of my assumption is at hand. I have fought a good fight, I have finished my course, I have kept the faith. There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing." Of this same thing to the Romans: "We are the sons of God: but if sons and heirs of God, we are also joint-heirs with Christ; if we suffer together, that we may also be magnified together." Of this same thing in the cxviiith Psalm: "Blessed are they who are undefiled in the way, and walk in the law of the Lord. Blessed are they who search into His testimonies."

Who, after the creation of the earth and the firmament, was formed out of clay? And how shall he be admitted to be "the tree of life "who was cast out for his transgression,

The tree of life which paradise once bore, now again the church has produced for all, even the ripe and comely fruit of faith. It is necessary that we bring such fruit when we come to the judgment seat of Christ, on the first day of the feast. For if we are without it we shall not be able to feast with God nor to have part, according to John, in the first resurrection. For the tree of life is wisdom first begotten of all. “She is a tree of life to them that lay hold upon her,” says the prophet, “and happy is every one that retains her.” “A tree planted by the waterside, that will bring forth its fruit in due season.” That is, learning and charity and discretion are imparted in due time to those who come to the waters of redemption. One who has not believed in Christ nor understood that he is the first principle and the tree of life, since he cannot show to God his tabernacle adorned with the best of fruits, how shall [this person] celebrate the feast? How shall he rejoice? Do you desire to know good fruit of the tree? Consider the words of our Lord Jesus Christ, how pleasant they are beyond mere human words. Good fruit came by Moses, that is the law, but not as good as the gospel. For the law is a kind of figure and shadow of things to come, but the gospel is truth and the grace of life. The fruit of the prophets was pleasant, but not so pleasant as the fruit of immortality which is plucked from the gospel.

“Who conquers, I will grant to eat from the tree of life,” that is, from the fruit of the cross, “which is in the paradise of my God.” The church is to be regarded as paradise, for “all things were done in figure,” and Adam was “the shadow of the one to come,” as the apostle teaches. Indeed, the tree of life is the wisdom of God, the Lord Jesus Christ, who hung on the cross. In the church and in the spiritual paradise, he gives to the faithful food of life and the sacrament of the celestial bread, of which you read, “Wisdom is the tree of life to those who embrace her.”

He who has an ear, that is, one who is obedient, and who obeys divine laws, let him hear what the Spirit says to the churches. The Spirit says, either that the things of the Revelation were being accomplished in the Spirit, or that the Spirit refers to Christ, as He is and is understood to be God, just as a servant and the Son of Man speaks as he is and is understood to be a man. For the Godhead has been said to be spirit in general, as the Lord Himself says to the Samaritan woman He was speaking with: "God is spirit, and those who worship Him must worship in spirit and truth." (Jn. 4:24) What then does the Spirit say? This is a figurative expression; for the tree of life refers to the blessed and everlasting life, which the saints will enjoy in the kingdom of God, which is now called Paradise. For indeed, those here are said to be worthy as victors over the enemy and as avengers in these trials. But indeed, for the Lord to say, of my God, let no one be caused to stumble; for it is necessary, according to the economy of the flesh, that all humble words be observed. For indeed He also said in the Gospel: "I am going to my Father, and your Father, and my God, and your God." (Jn. 20:17) These things were conveyed to the church of Ephesus.

He has spoken of the toil of the church. He has described the perversity of the heretics. Now to those still in their failures, he exhorts to repentance, and [he] promises rewards after this toil to those who are victorious, so that, entering into paradise, they might freely eat from the tree of life, for which Adam was expelled from paradise, lest he eat anything from it. And so he says, “which is in the paradise of my God,” where, namely, the wind breathes life, where the mysteries give virtue, and he furnishes the fruit of the tree of life, that is, an eternity which does not fade away.

Every person has a physical ear, but only the spiritual person has a spiritual ear, such as was granted to Isaiah. And to such as conquer in the struggle against the demons, he promised to give “to eat from the tree of life,” that is, to grant them to share in the blessings of the future age, for eternal life is figuratively depicted through the tree. And Christ is said to be both, as is clear from what Solomon says and what our apostle writes in another passage. For, concerning wisdom, Solomon says, “She is the tree of life,” while John writes about Christ,“This is God and eternal life.” If, therefore, we are allowed to attain to these things, let us accomplish the victory over our sufferings. For, most certainly proper recompense will follow our trials, by the grace and beneficence of our Lord, Jesus Christ, with whom be glory to the Father together with the Holy Spirit for ever and ever. Amen.

He who has an ear, let him hear, etc. What he writes to each, he demonstrates he says to all churches. For it was not only the church of the Ephesians that was to be removed from its place if it did not repent, nor is the seat of Satan only in Pergamum and not everywhere. Thus, the other matters of each individual church are common to the whole Church.

To him who overcomes, I will give to eat from the tree of life which is in the paradise of God. The tree of life is Christ, in whose vision in the heavenly paradise, and in the present body of the Church, the holy souls are refreshed.

He, that hath an ear, let him hear what the Spirit saith to the churches. By saying this, he clearly shows that in the one church of the Ephesians, he includes the totality of believers. He is not after the ears of the body, but after those of the heart, according to this: I say to you that hear. [Luke 6:27] Now, since the angel bore the person of the Son specifically, what does it mean that it is not said “what the Son of God” but what the Spirit saith to the churches, if not that, to instruct human manners, the words of the Son are the words of the Spirit? Or, alternatively, we should understand in the Spirit not the person of the Holy Spirit specifically, but the whole Trinity. To him, that overcometh, I will give to eat of the tree of life, which is in the paradise of my God. The tree of life is the wisdom of God the Father, according to this saying of Solomon's: Blessed is the man that findeth wisdom, a tree of life, etc. [Prov. 3:13-18] It is fitting for it to be called a tree of life, because in the present it protects its elect from the heat of vices, and in the future blessedness it will provide those who desire wisdom with the food of eternal contemplation; whence this: I shall be filled when thy glory shall appear to me. [Variant of Ps. 16:15] So to him who overcomes, that is to him who, in Christ and through Christ, prevails over the temptations of the old enemy, Christ will, according to his humanity, give to eat of the tree of life, because, when he comes for the judgment, he will bring him to contemplate the majesty of his divinity. As for the paradise the tree of life is in, it is eternal life, which is in the tree of life. Note also that he says he has a God as he speaks according to his humanity which he assumed for us. Furthermore, the fact that he both partly praises and partly blames this angel, is in accordance with the latter's name: for “Ephesus” means both “great fall” and “my will.”

He that hath an ear - Let every intelligent person, and every Christian man, attend carefully to what the Holy Spirit, in this and the following epistles, says to the Churches. See the note on Mat 11:15, where the same form of speech occurs. To him that overcometh - To him who continues steadfast in the faith, and uncorrupt in his life; who faithfully confesses Jesus, and neither imbibes the doctrines nor is led away by the error of the wicked; will I give to eat of the tree of life. As he who conquered his enemies had, generally, not only great honor, but also a reward; so here a great reward is promised τῳ νικωντι, to the conqueror: and as in the Grecian games, to which there may be an allusion, the conqueror was crowned with the leaves of some tree; here it is promised that they should eat of the fruit of the tree of life, which is in the midst of the paradise of God; that is, that they should have a happy and glorious immortality. There is also here an allusion to Gen 2:9, where it is said, God made the tree of life to grow out of the midst of the garden; and it is very likely that by eating the fruit of this tree the immortality of Adam was secured, and on this it was made dependent. When Adam transgressed, he was expelled from this garden, and no more permitted to eat of the tree of life; hence he became necessarily mortal. This tree, in all its sacramental effects, is secured and restored to man by the incarnation, death, and resurrection of Christ. The tree of life is frequently spoken of by the rabbins; and by it they generally mean the immortality of the soul, and a final state of blessedness. See many examples in Schoettgen. They talk also of a celestial and terrestrial paradise. The former, they say, "is for the reception of the souls of the just perfect; and differs as much from the earthly paradise as light from darkness." The Epistle to the Church at Smyrna

EPISTLES TO EPHESUS, SMYRNA, PERGAMOS, THYATIRA. (Rev. 2:1-29) Ephesus--famed for the temple of Diana, one of the seven wonders of the world. For three years Paul labored there. He subsequently ordained Timothy superintending overseer or bishop there: probably his charge was but of a temporary nature. John, towards the close of his life, took it as the center from which he superintended the province. holdeth--Greek, "holdeth fast," as in Rev 2:25; Rev 3:11; compare Joh 10:28-29. The title of Christ here as "holding fast the seven stars (from Rev 1:16 : only that, for having is substituted holding fast in His grasp), and walking in the midst of the seven candlesticks," accords with the beginning of His address to the seven churches representing the universal Church. Walking expresses His unwearied activity in the Church, guarding her from internal and external evils, as the high priest moved to and fro in the sanctuary.

He that hath an ear--This clause precedes the promise in the first three addresses, succeeds it in the last four. Thus the promises are enclosed on both sides with the precept urging the deepest attention as to the most momentous truths. Every man "hath an ear" naturally, but he alone will be able to hear spiritually to whom God has given "the hearing ear"; whose "ear God hath wakened" and "opened." Compare "Faith, the ears of the soul" [CLEMENT OF ALEXANDRIA]. the Spirit saith--What Christ saith, the Spirit saith; so one are the Second and Third Persons. unto the churches--not merely to the particular, but to the universal Church. overcometh--In John's Gospel (Joh 16:33) and First Epistle (Jo1 2:13-14; Jo1 5:4-5) an object follows, namely, "the world," "the wicked one." Here, where the final issue is spoken of, the conqueror is named absolutely. Paul uses a similar image (Co1 9:24-25; Ti2 2:5; but not the same as John's phrase, except Rom 12:21). will I give--as the Judge. The tree of life in Paradise, lost by the fall, is restored by the Redeemer. Allusions to it occur in Pro 3:18; Pro 11:30; Pro 13:12; Pro 15:4, and prophetically, Rev 22:2, Rev 22:14; Eze 47:12; compare Joh 6:51. It is interesting to note how closely these introductory addresses are linked to the body of Revelation. Thus, the tree of life here, with Rev 22:1; deliverance from the second death (Rev 2:11), with Rev 20:14; Rev 21:8; the new name (Rev 2:17), with Rev 14:1; power over the nations, with Rev 20:4; the morning star (Rev 2:28), with Rev 22:16; the white raiment (Rev 3:5), with Rev 4:4; Rev 16:15; the name in the book of life (Rev 3:5), with Rev 13:8; Rev 20:15; the new Jerusalem and its citizenship (Rev 3:12), with Rev 21:10. give . . . tree of life--The thing promised corresponds to the kind of faithfulness manifested. They who refrain from Nicolaitane indulgences (Rev 2:6) and idol-meats (Rev 2:14-15), shall eat of meat infinitely superior, namely, the fruit of the tree of life, and the hidden manna (Rev 2:17). in the midst of the paradise--The oldest manuscripts omit "the midst of." In Gen 2:9 these words are appropriate, for there were other trees in the garden, but not in the midst of it. Here the tree of life is simply in the paradise, for no other tree is mentioned in it; in Rev 22:2 the tree of life is "in the midst of the street of Jerusalem"; from this the clause was inserted here. Paradise (a Persian, or else Semitic word), originally used of any garden of delight; then specially of Eden; then the temporary abode of separate souls in bliss; then "the Paradise of God," the third heaven, the immediate presence of God. of God-- (Eze 28:13). One oldest manuscript, with Vulgate, Syriac, and Coptic, and CYPRIAN, read, "MY God," as in Rev 3:12. So Christ calls God, "My God and your God" (Joh 20:17; compare Eph 1:17). God is our God, in virtue of being peculiarly Christ's God. The main bliss of Paradise is that it is the Paradise of God; God Himself dwelling there (Rev 21:3).