--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 897 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/897/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 897. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/897/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 897. Revelation · 3 of 33 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/897/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/897/#p-N [¶0] like wool--Greek, "like white wool." The color is the point of comparison; signifying purity and glory. (So in [Is 1:18]). Not age, for hoary hairs are the sign of decay. [¶1] eyes ... as ... flame--all-searching and penetrating like fire: at the same time, also, implying consuming indignation against sin, especially at His coming "in flaming fire, taking vengeance" on all the ungodly, which is confirmed as the meaning here, by [Re 19:11], . [¶2] 15. fine brass--Greek, "chalcolibanus," derived by some from two Greek words, "brass" and "frankincense"; derived by Bochart from Greek, "chalcos," "brass," and Hebrew, "libbeen," "to whiten"; hence, "brass," which in the furnace has reached a white heat. Thus it answers to "burnished (flashing, or glowing) brass," [Eze 1:7]; [Re 10:1], "His feet as pillars of fire." Translate, "Glowing brass, as if they had been made fiery (red-hot) in a furnace." The feet of the priests were bare in ministering in the sanctuary. So our great High Priest here. [¶3] voice as ... many waters--([Eze 43:2]); in [Da 10:6], it is "like the voice of a multitude." As the Bridegroom's voice, so the bride's, [Re 14:2]; ; [Eze 1:24], the cherubim, or redeemed creation. His voice, however, is here regarded in its terribleness to His foes. Contrast [So 2:8]; , with which compare [Re 3:20]. [¶4] 16. he had--Greek, "having." John takes up the description from time to time, irrespective of the construction, with separate strokes of the pencil [Alford]. [¶5] in ... right hand seven stars--([Re 1:20]; [Re 2:1]; ). He holds them as a star-studded "crown of glory," or "royal diadem," in His hand: so [Is 62:3]. He is their Possessor and Upholder. [¶6] out of ... mouth went--Greek, "going forth"; not wielded in the hand. His Word is omnipotent in executing His will in punishing sinners. It is the sword of His Spirit. Reproof and punishment, rather than its converting winning power, is the prominent point. Still, as He encourages the churches, as well as threatens, the former quality of the Word is not excluded. Its two edges (back and front) may allude to its double efficacy, condemning some, converting others. Tertullian [Epistle against Judaizers], takes them of the Old and the New Testaments. Richard of St. Victor, "the Old Testament cutting externally our carnal, the New Testament internally, our spiritual sins." [¶7] sword--Greek, "romphaia," the Thracian long and heavy broad sword: six times in Revelation, once only elsewhere in New Testament, namely, [Lu 2:35]. [¶8] sun ... in his strength--in unclouded power. So shall the righteous shine, reflecting the image of the Sun of righteousness. Trench notices that this description, sublime as a purely mental conception, would be intolerable if we were to give it an outward form. With the Greeks, æsthecial taste was the first consideration, to which all others must give way. With the Hebrews, truth and the full representation ideally of the religious reality were the paramount consideration, that representation being designed not to be outwardly embodied, but to remain a purely mental conception. This exalting of the essence above the form marks their deeper religious earnestness. [¶9] 17. So fallen is man that God's manifestation of His glorious presence overwhelms him. [¶10] laid his right hand upon me--So the same Lord Jesus did at the Transfiguration to the three prostrate disciples, of whom John was one, saying, Be not afraid. The "touch" of His hand, as of old, imparted strength. [¶11] unto me--omitted in the oldest manuscripts. [¶12] the first ... the last--([Is 41:4]; ; ). From eternity, and enduring to eternity: "the First by creation, the Last by retribution: the First, because before Me there was no God formed; the Last, because after Me there shall be no other: the First, because from Me are all things; the Last, because to Me all things return" [Richard of St. Victor]. [¶13] 18. Translate as Greek, "And THE Living One": connected with last sentence, [Re 1:17]. [¶14] and was--Greek, "and (yet) I became." [¶15] alive for evermore--Greek, "living unto the ages of ages": not merely "I live," but I have life, and am the source of it to My people. "To Him belongs absolute being, as contrasted with the relative being of the creature; others may share, He only hath immortality: being in essence, not by mere participation, immortal" [Theodoret in Trench]. One oldest manuscript, with English Version, reads Amen." Two others, and most of the oldest versions and Fathers, omit it. His having passed through death as one of us, and now living in the infinite plenitude of life, reassures His people, since through Him death is the gate of resurrection to eternal life. [¶16] have ... keys of hell--Greek, "Hades"; Hebrew, "Sheol." "Hell" in the sense, the place of torment, answers to a different Greek word, namely, Gehenna. I can release from the unseen world of spirits and from DEATH whom I will. The oldest manuscripts read by transposition, "Death and Hades," or Hell." It is death (which came in by sin, robbing man of his immortal birthright, [Ro 5:12]) that peoples Hades, and therefore should stand first in order. Keys are emblems of authority, opening and shutting at will "the gates of Hades" ([Psa 9:13], ; [Is 38:10]; [Mt 16:18]). [¶17] 19. The oldest manuscripts read, "Write therefore" (inasmuch as I, "the First and Last," have the keys of death, and vouchsafe to thee this vision for the comfort and warning of the Church). [¶18] things which are--"the things which thou hast seen" are those narrated in this chapter (compare [Re 1:11]). "The things which are" imply the present state of things in the churches when John was writing, as represented in the second and third chapters. "The things which shall be hereafter," the things symbolically represented concerning the future history of the fourth through twenty-second chapters. Alford translates, "What things they signify"; but the antithesis of the next clause forbids this, "the things which shall be hereafter," Greek, "which are about to come to pass." The plural (Greek) "are," instead of the usual Greek construction singular, is owing to churches and persons being meant by things" in the clause, "the things which are." [¶19] 20. in--Greek, "upon My right hand." [¶20] the mystery ... candlesticks--in apposition to, and explaining, "the things which thou hast seen," governed by "Write." Mystery signifies the hidden truth, veiled under this symbol, and now revealed; its correlative is revelation. Stars symbolize lordship ([Nu 24:17]; compare [Da 12:3], of faithful teachers; [Re 8:10]; ; Jude 13). [¶21] angels--not as Alford, from Origen [Homily 13 on Luke, and Homily 20 on Numbers], the guardian angels of the churches, just as individuals have their guardian angels. For how could heavenly angels be charged with the delinquencies laid here to the charge of these angels? Then, if a human angel be meant (as the Old Testament analogy favors, [Hag 1:13], "the Lord's Messenger in the Lord's message"; Mal 2:7; 3:1), the bishop, or superintendent pastor, must be the angel. For whereas there were many presbyters in each of the larger churches (as for example, Ephesus, Smyrna, &c.), there was but one angel, whom, moreover, the Chief Shepherd and Bishop of souls holds responsible for the spiritual state of the Church under him. The term angel, designating an office, is, in accordance with the enigmatic symbolism of this book, transferred from the heavenly to the earthly superior ministers of Jehovah; reminding them that, like the heavenly angels above, they below should fulfil God's mission zealously, promptly and efficiently. "Thy will be done on earth, as it is in heaven!" ### Chapter 2 ### Re 2:1-29. Epistles to Ephesus, Smyrna, Pergamos, Thyatira [¶24] Each of the seven epistles in this and the third chapter, commences with, "I know thy works." Each contains a promise from Christ, "To him that overcometh." Each ends with, "He that hath an ear, let him hear what the Spirit saith unto the churches." The title of our Lord in each case accords with the nature of the address, and is mainly taken from the imagery of the vision, [Re 1:12-16]. Each address has a threat or a promise, and most of the addresses have both. Their order seems to be ecclesiastical, civil, and geographical: Ephesus first, as being the Asiatic metropolis (termed "the light of Asia," and "first city of Asia"), the nearest to Patmos, where John received the epistle to the seven churches, and also as being that Church with which John was especially connected; then the churches on the west coast of Asia; then those in the interior. Smyrna and Philadelphia alone receive unmixed praise. Sardis and Laodicea receive almost solely censure. In Ephesus, Pergamos, and Thyatira, there are some things to praise, others to condemn, the latter element preponderating in one case (Ephesus), the former in the two others (Pergamos and Thyatira). Thus the main characteristics of the different states of different churches, in all times and places, are portrayed, and they are suitably encouraged or warned. 1. 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. [¶25] holdeth--Greek, "holdeth fast," as in [Re 2:25]; [Re 3:11]; compare [Joh 10:28], . The title of Christ here as "holding fast the seven stars (from [Re 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. [¶26] 2. I know thy works--expressing His omniscience. Not merely "thy professions, desires, good resolutions" ([Re 14:13], end). [¶27] thy labour--Two oldest manuscripts omit "thy"; one supports it. The Greek means "labor unto weariness." [¶28] patience--persevering endurance. [¶29] bear--evil men are a burden which the Ephesian Church regarded as intolerable. We are to "bear (the same Greek, [Ga 6:2]) one another's burdens" in the case of weak brethren; but not to bear false brethren. [¶30] tried--by experiment; not the Greek for "test," as [1Jo 4:1]. The apostolical churches had the miraculous gift of discerning spirits. Compare [Ac 20:28-30], wherein Paul presciently warned the Ephesian elders of the coming false teachers, as also in writing to Timothy at Ephesus. Tertullian [On Baptism, 17], and Jerome [On Illustrious Men, in Lucca 7], record of John, that when a writing, professing to be a canonical history of the acts of Paul, had been composed by a presbyter of Ephesus, John convicted the author and condemned the work. So on one occasion he would not remain under the same roof with Cerinthus the heretic. [¶31] say they are apostles--probably Judaizers. Ignatius [Epistle to the Ephesians, 6], says subsequently, "Onesimus praises exceedingly your good discipline that no heresy dwells among you"; and [Epistle to the Ephesians, 9], "Ye did not permit those having evil doctrine to sow their seed among you, but closed your ears." [¶32] 3. borne ... patience--The oldest manuscripts transpose these words. Then translate as Greek, "persevering endurance ... borne." "Thou hast borne" My reproach, but "thou canst not bear the evil" ([Re 2:2]). A beautiful antithesis. [¶33] and ... hast laboured, and hast not fainted--The two oldest manuscripts and oldest versions read, "and ... hast not labored," omitting "and hast fainted." The difficulty which transcribers by English Version reading tried to obviate, was the seeming contradiction, "I know thy labor ... and thou hast not labored." But what is meant is, "Thou hast not been wearied out with labor." [¶34] 4. somewhat ... because--Translate, "I have against thee (this) that," &c. It is not a mere somewhat"; it is everything. How characteristic of our gracious Lord, that He puts foremost all He can find to approve, and only after this notes the shortcomings! [¶35] left thy first love--to Christ. Compare [1Ti 5:12], "cast off their first faith." See the Ephesians' first love, [Ep 1:15]. This epistle was written under Domitian, when thirty years had elapsed since Paul had written his Epistle to them. Their warmth of love had given place to a lifeless orthodoxy. Compare Paul's view of faith so called without love, [1Co 13:2]. [¶36] 5. whence--from what a height. [¶37] do the first works--the works which flowed from thy first love. Not merely "feel thy first feelings," but do works flowing from the same principle as formerly, "faith which worketh by love." [¶38] I will come--Greek, "I am coming" in special judgment on thee. [¶39] quickly--omitted in two oldest manuscripts, Vulgate and Coptic versions: supported by one oldest manuscript. [¶40] remove thy candlestick out of his place--I will take away the Church from Ephesus and remove it elsewhere. "It is removal of the candlestick, not extinction of the candle, which is threatened here; judgment for some, but that very judgment the occasion of mercy for others. So it has been. The seat of the Church has been changed, but the Church itself survives. What the East has lost, the West has gained. One who lately visited Ephesus found only three Christians there, and these so ignorant as scarcely to have heard the names of St. Paul or St. John" [Trench]. [¶41] 6. But--How graciously, after necessary censure, He returns to praise for our consolation, and as an example to us, that we would show, when we reprove, we have more pleasure in praising than in fault-finding. [¶42] hatest the deeds--We should hate men's evil deeds, not hate the men themselves. [¶43] Nicolaitanes--Irenæus [Against Heresies, 1.26.3] and Tertullian [Prescription against Heretics, 46] make these followers of Nicolas, one of the seven (honorably mentioned, [Ac 6:3], ). They (Clement of Alexandria [Miscellanies, 2.20 3.4] and Epiphanius [Heresies, 25]) evidently confound the latter Gnostic Nicolaitanes, or followers of one Nicolaos, with those of Revelation. Michaelis' view is probable: Nicolaos (conqueror of the people) is the Greek version of Balaam, from Hebrew "Belang Am," "Destroyer of the people." Revelation abounds in such duplicate Hebrew and Greek names: as Apollyon, Abaddon: Devil, Satan: Yea (Greek, "Nai"), Amen. The name, like other names, Egypt, Babylon, Sodom, is symbolic. Compare [Re 2:14], , which shows the true sense of Nicolaitanes; they are not a sect, but professing Christians who, like Balaam of old. tried to introduce into the Church a false freedom, that is, licentiousness; this was a reaction in the opposite direction from Judaism, the first danger to the Church combated in the council of Jerusalem, and by Paul in the Epistle to Galatians. These symbolical Nicolaitanes, or followers of Balaam, abused Paul's doctrine of the grace of God into a plea for lasciviousness ([2Pe 2:15], 16, 19; Jude 4, 11 who both describe the same sort of seducers as followers of Balaam). The difficulty that they should appropriate a name branded with infamy in Scripture is met by Trench: The Antinomian Gnostics were so opposed to John as a Judaizing apostle that they would assume as a name of chiefest honor one which John branded with dishonor. [¶44] 7. 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].