Revelation 2:9 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.

I know thy works,.... Good works, as before in Rev 2:2, and tribulation; this is Christ's legacy to his people, and which lies in their way to heaven; and never was the way of any to heaven more strewed with it than was the way of the saints in this period. But Christ took notice of it, and of them in it; he knew their souls in adversity, and remarked their patience under it, and their constancy, and close adherence to him: and poverty; which was true in a literal sense, through the spoiling of their goods, to which they were exposed for the profession of Christ: nothing is more contemptible among men than poverty, yet Christ takes notice of it, and owns his people in it; for this poverty came not by sin, but by sufferings for his sake: but thou art rich; they were rich, in faith, and heirs of a kingdom, though poor in this world; they were rich with the riches of Christ, with the blessings of the covenant, with the graces of the Spirit, and in good works; they were kings and priests unto God, had a kingdom of grace here, and a right to the kingdom of glory hereafter; and were heirs of God, and joint heirs with Christ, And I know the blasphemy of them which say they are Jews, and are not; who asserted themselves to be the true Israel of God, Jews that were so inwardly, regenerate persons, or truly Christians; for the Christians, baptized persons (m), were by the Heathens called Jews; but these were not, they professed Christianity in words, but in works denied it; they were men of bad principles and practices, and both blasphemed the ways and doctrines of Christ themselves, and caused them to be blasphemed by others also; they were false Christians, nominal professors, and shunned persecution for the Gospel; who were not what they would be thought to be: these were the broachers of heresies in this period of time, in which there was a multitude of them, and which chiefly respected the doctrine of the Trinity, and the person of Christ; and they were introducers of Pagan and Jewish rites into the church, and were men of flagitious lives and conversations, and paved the way for the man of sin: but are the synagogue of Satan: were the children of the devil, imitated him, and were influenced by him, and were the forerunners of antichrist, whose coming was after the working of Satan, (m) Vid. Arrian. Epictet. l. 2. c. 9.

For in God's estimation he is not a Jew who is called a Jew among men (nor is he a Gentile that is called a Gentile), but he who, believing in God, fulfils His law and does His will, though he be not circumcised. He is the true worshipper of God, who not only is himself free from passions, but also sets others free from them; though they be so heavy that they are like mountains, he removes them by means of the faith with which he believes in God. Yea, by faith he truly removes mountains with their trees, if it be necessary.

The following epistle unfolds the mode of life and habit of another order which follows. He proceeds to say:- "I know thy tribulation and thy poverty, but thou art rich." For He knows that with such men there are riches hidden with Him, and that they deny the blasphemy of the Jews, who say that they are Jews and are not; but they are the synagogue of Satan, since they are gathered together by Antichrist; and to them He says:-

He speaks to every church that is poor in spirit yet possesses all things, as the apostle says, “as having nothing, and yet possessing everything.” “And you are slandered by those who say that they are Jews and are not, but are a synagogue of Satan.” Here certainly it is shown that he was not speaking only to a special church, for it was not only at Smyrna where there were or are Jews who slander. However, it is possible that there is a double meaning of “Jews” here, either those who are openly Jews outside or those who are Jews within [the church], that is, false Christians. For religiosity is characteristic of the Jews, as the apostle says, “He is a Jew who is one inwardly, and real circumcision is a matter of the heart, spiritual and not literal.” And again he says, “We are the circumcision who worship God in spirit, and put no confidence in the flesh.” Nor ought we ourselves to abandon those [in the church] when they are even called a synagogue of Satan. For we know that the Lord has presented us with an example of longsuffering by tolerating Judas even unto the end.

I know your affliction and your poverty, yet you are rich, yet do not say anything like the disobedient Jews said who rejected the faith, "that we have fasted and you did not notice, we have humbled our souls and you did not pay attention." (Isa. 58:3) But he says you are rich because you have Christ as your wealthy protector, even though he became poor for our sake (2 Cor. 8:9) by taking the form of a servant (Philip. 2:7).

And the slander of the illegitimate Jews is interpreted as the confession of Judas. Therefore, the true Jews, and the spiritual Israel, would be those who confess Christ, and Israel are those who see God in spirit. "For the one who is a Jew outwardly is not a Jew, nor is circumcision that is outward in the flesh" pleasing to God, as Paul says, "but the one who is a Jew inwardly, and circumcision is of the heart," not of the flesh. (Rom. 2:28) Therefore, the Jews who have remained in unbelief form a blasphemous synagogue, led by Satan.

He praises the works of his church, for through many tribulations she contends for the kingdom. He indicates expressly the grace of poverty, because [the church] despises very much the things of the present time, so that she might acquire future things. “But you are rich.” You are rich in faith and are filled with an abundance of blessings. “And you are slandered by those who say that they are Jews and are not, but are a synagogue of Satan.” For the church often sustains much insult from those who claim that they confess God, but do not confess him. Rather, their congregation is bound to the devil as its source. For that reason, he exhorts his church not to fear those who kill the body, but afterward have nothing which they can do.

In the things of the flesh you have tribulation and poverty, which you endure for my sake, being beaten by unbelievers and being deprived of present goods. But in the things of the Spirit you are rich, for you have the “hidden treasure in the field” of your heart.

I know your tribulation and poverty, but you are rich. For blessed are the poor in spirit, for theirs is the kingdom of heaven. Which Fortunatus beautifully explained in a short verse, saying: "The poor in their narrowness reign by having God."

Those who say they are Jews and are not. They profess to know God, but deny him by their deeds. For Jew is the name of religion. Hence also the Apostle: "For he is not a Jew who is one outwardly, nor is that circumcision which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter."

I know thy works - As he had spoken to the preceding Church, so he speaks to this: I know all that ye have done, and all that ye have suffered. The tribulation here mentioned must mean persecution, either from the Jews, the heathens, or from the heretics, who, because of their flesh-pampering doctrines might have had many partisans at Smyrna. And poverty - Stripped probably of all their temporal possessions, because of their attachment to the Gospel. But thou art rich - Rich in faith, and heir of the kingdom of Christ. The blasphemy of them which say they are Jews - There were persons there who professed Judaism, and had a synagogue in the place, and professed to worship the true God; but they had no genuine religion, and they served the devil rather than God. They applied a sacred name to an unholy thing: and this is one meaning of the word blasphemy in this book.

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.

thy works, and--omitted in two oldest manuscripts, Vulgate, and Coptic. Supported by one oldest manuscript. tribulation--owing to persecution. poverty--owing to "the spoiling of their goods." but thou art rich--in grace. Contrast Laodicea, rich in the world's eyes and her own, poor before God. "There are both poor rich-men, and rich poor-men in God's sight" [TRENCH]. blasphemy of them--blasphemous calumny of thee on the part of (or arising from) them. say they are Jews, and are not--Jews by national descent, but not spiritually of "the true circumcision." The Jews blaspheme Christ as "the hanged one." As elsewhere, so at Smyrna they bitterly opposed Christianity; and at POLYCARP'S martyrdom they joined the heathens in clamoring for his being cast to the lions; and when there was an obstacle to this, for his being burnt alive; and with their own hands they carried logs for the pile. synagogue of Satan--Only once is the term "synagogue" in the New Testament used of the Christian assembly, and that by the apostle who longest maintained the union of the Church and Jewish Synagogue. As the Jews more and more opposed Christianity, and it more and more rooted itself in the Gentile world, the term "synagogue" was left altogether to the former, and Christians appropriated exclusively the honorable term "Church"; contrast an earlier time when the Jewish theocracy is called "the Church in the wilderness." Compare Num 16:3; Num 20:4, "congregation of the Lord." Even in Jam 2:2 it is "your (not the Lord's) assembly." The Jews, who might have been "the Church of God," had now, by their opposition and unbelief, become the synagogue of Satan. So "the throne of Satan" (Rev 2:13) represents the heathens' opposition to Christianity; "the depths of Satan" (Rev 2:24), the opposition of heretics.