Offenbarung 2:16 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.

Repent,.... This is said to those who were truly godly in those times, but still retained their communion with these corrupt men, and had not, as yet, separated from then; nor had they protested against these evil doctrines and practices, at least but very coldly, and had too much connived at them; and therefore are called upon to repent of their lukewarmness, negligence, and sinful compliances: or else I will come unto thee quickly: in a providential way, to rebuke and chastise for such remissness, indifference, and evil communication: and will fight against them with the sword of my mouth; of this sword; see Gill on Rev 1:16. And it is observable, that Christ does not say, "I will fight against thee"; the true members of his mystical body, though lax and supine, for Christ does not fight against his people, but for them; but he says, "and will fight against them"; the Balaamites and Nicolaitans, for their idolatry and uncleanness.

The third order of the saints shows that they are men who are strong in faith, and who are not afraid of persecution; but because even among them there are some who are inclined to unlawful associations, He says:- "Thou hast there some who hold the doctrine of Balaam, who taught in the case of Balak that he should put a stumbling-block before the children of Israel, to eat and to commit fornication. So also hast thou them who hold the doctrine of the Nicolaitanes; but I will fight with them with the sword of my mouth." That is, I will say what I shall command, and I will tell you what you shall do. For Balaam, with his doctrine, taught Balak to cast a stumbling-block before the eyes of the children of Israel, to eat what was sacrificed to idols, and to commit fornication,-a thing which is known to have happened of old. For he gave this advice to the king of the Moabites, and they caused stumbling to the people. Thus, says He, ye have among you those who hold such doctrine; and under the pretext of mercy, you would corrupt others.

Let us show from the Apocalypse that repentance unaccompanied by baptism ought to be allowed valid in the case of heretics. It is imputed to the angel of Ephesus that he has forsaken his first love. In the angel of the church of Pergamum the eating of idol sacrifices is censured, and the doctrine of the Nicolaitans. Likewise the angel of Thyatira is rebuked on account of Jezebel the prophetess, and the idol meats, and fornication. And yet the Lord encourages all these to repent and adds a threat, moreover, of future punishment if they do not turn. Now he would not urge them to repent unless he intended to grant pardon to the penitents. Is there any indication of his having said, Let them be rebaptized who have been baptized in the faith of the Nicolaitans? Or let hands be laid upon those of the people of Pergamum who at that time believed, having held the doctrine of Balaam? No, rather, “Repent therefore,” he says, “or else I come to you quickly, and I will make war against them with the sword of my mouth.”

Then he says, Repent therefore; if not, I will come to you soon and will fight against them with the sword of my mouth. O depth of the riches and wisdom, and goodness of God. (Rom. 11:33) For he did not say, "I am coming to fight against you," but rather, "I will fight against them," clearly referring to the Nicolaitans. For he spared among those in Pergamum who were faithful and devout.

“You also have some who hold the teaching of the Nicolaitans. Repent then. If not, I will come to you soon and war against you with the sword of my mouth.” He speaks of a sword. … The sword is the commandments of both Testaments by which the contemptuous are spiritually overcome. “For those who have sinned under the law will be judged by the law.”

So hast thou also them that hold the doctrine of the Nicolaites. Enough has already been said concerning the deeds of the Nicolaites. When he says not “thou hast there” but so hast thou also, he shows that the speech is turning from one species to another. Now since it makes no difference whether one is convicted of tolerating in silence the doctrine of Balaam or that of the Nicolaites, it is suitably said after that, In like manner do penance. With these words are also secretly invited to penance those whom the same sluggish preachers are reprimanded for having completely failed to correct; whence it is also said after that, If not, I come to thee, and will fight against them with the sword of my mouth. Why indeed does he not say “I will fight against thee” but I will fight against them, if not because, as already said, he is exhorting to come to lamentation of their faults also those who he knew had perished because of the sluggishness of the preachers? Which is the same as if he said, “I come to thee, and will fight against thee,” as another translation shows, or “I come to you all, and will fight against you.” Now what does it mean to say I come to thee, if not “I make thee feel consideration for my wrath?” Or what does it mean to say I will fight against them with the sword of my mouth, if not “I will damn them with the sharp sentences of my words?”

Will fight against them with the sword of my mouth - See on Rev 2:12 (note). He now speaks for their edification and salvation; but if they do not repent, he will shortly declare those judgments which shall unavoidably fall upon them.

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.

The three oldest manuscripts read, "Repent, therefore." Not only the Nicolaitanes, but the whole Church of Pergamos is called on to repent of not having hated the Nicolaitane teaching and practice. Contrast Paul, Act 20:26. I will come--I am coming. fight against them--Greek, "war with them"; with the Nicolaitanes primarily; but including also chastisement of the whole Church at Pergamos: compare "unto THEE." with the sword of my mouth--resumed from Rev 1:16, but with an allusion to the drawn sword with which the angel of the Lord confronted Balaam on his way to curse Israel: an earnest of the sword by which he and the seduced Israelites fell at last. The spiritual Balaamites of John's day are to be smitten with the Lord's spiritual sword, the word or "rod of His mouth."