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 ([1Jo 2:13], ; , ) 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 ([1Co 9:24], ; [2Ti 2:5]; but not the same as John's phrase, except [Ro 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 [Pr 3:18]; ; ; , and prophetically, [Re 22:2], ; [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 [Re 22:1]; deliverance from the second death ([Re 2:11]), with [Re 20:14]; ; the new name ([Re 2:17]), with [Re 14:1]; power over the nations, with [Re 20:4]; the morning star ([Re 2:28]), with [Re 22:16]; the white raiment ([Re 3:5]), with [Re 4:4]; ; the name in the book of life ([Re 3:5]), with [Re 13:8]; ; the new Jerusalem and its citizenship ([Re 3:12]), with [Re 21:10].
give ... tree of life--The thing promised corresponds to the kind of faithfulness manifested. They who refrain from Nicolaitane indulgences ([Re 2:6]) and idol-meats ([Re 2:14], ), shall eat of meat infinitely superior, namely, the fruit of the tree of life, and the hidden manna ([Re 2:17]).
in the midst of the paradise--The oldest manuscripts omit "the midst of." In [Ge 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 [Re 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 [Re 3:12]. So Christ calls God, "My God and your God" ([Joh 20:17]; compare [Ep 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 ([Re 21:3]).
8. Smyrna--in Ionia, a little to the north of Ephesus. Polycarp, martyred in A.D. 168, eighty-six years after his conversion, was bishop, and probably "the angel of the Church in Smyrna" meant here. The allusions to persecutions and faithfulness unto death accord with this view. Ignatius [The Martyrdom of Ignatius 3], on his way to martyrdom in Rome, wrote to Polycarp, then (A.D. 108) bishop of Smyrna; if his bishopric commenced ten or twelve years earlier, the dates will harmonize. Tertullian [The Prescription against Heretics, 32], and Irenæus, who had talked with Polycarp in youth, tell us Polycarp was consecrated bishop of Smyrna by St. John.
the first ... the last ... was dead ... is alive--The attributes of Christ most calculated to comfort the Church of Smyrna under its persecutions; resumed from [Re 1:17], . As death was to Him but the gate to life eternal, so it is to be to them ([Re 2:10], ).
9. 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 [Nu 16:3]; , "congregation of the Lord." Even in [Jas 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" ([Re 2:13]) represents the heathens' opposition to Christianity; "the depths of Satan" ([Re 2:24]), the opposition of heretics.
10. Fear none, &c.--the oldest manuscripts read, "Fear not those things," &c. "The Captain of our salvation never keeps back what those who faithfully witness for Him may have to bear for His name's sake; never entices recruits by the promise they shall find all things easy and pleasant there" [Trench].
devil--"the accuser." He acted, through Jewish accusers against Christ and His people. The conflict of the latter was not with mere flesh and blood, but with the rulers of the darkness of this world.
tried--with temptation by "the devil." The same event is often both a temptation from the devil, and a trial from God--God sifting and winnowing the man to separate his chaff from his wheat, the devil sifting him in the hope that nothing but chaff will be found in him [Trench].
ten days--not the ten persecutions from Nero to Diocletian. Lyra explains ten years on the year-day principle. The shortness of the duration of the persecution is evidently made the ground of consolation. The time of trial shall be short, the duration of your joy shall be for ever. Compare the use of "ten days" for a short time, [Ge 24:55]; [Nu 11:19]. Ten is the number of the world powers hostile to the Church; compare the ten horns of the beast, [Re 13:1].
unto death--so as even to endure death for My sake.
crown of life--[Jas 1:12]; [2Ti 4:8], "crown of righteousness"; [1Pe 5:4], "crown of glory." The crown is the garland, the mark of a conqueror, or of one rejoicing, or at a feast; but diadem is the mark of a KING.
11. shall not be hurt--Greek, "shall not by any means (or possibly) be hurt."
the second death--"the lake of fire." "The death in life of the lost, as contrasted with the life in death of the saved" [Trench]. The phrase "the second death" is peculiar to the Apocalypse. What matter about the first death, which sooner or later must pass over us, if we escape the second death? "It seems that they who die that death shall be hurt by it; whereas, if it were annihilation, and so a conclusion of their torments, it would be no way hurtful, but highly beneficial to them. But the living torments are the second death" [Bishop Pearson]. "The life of the damned is death" [Augustine]. Smyrna (meaning myrrh) yielded its sweet perfume in being bruised even to death. Myrrh was used in embalming dead bodies ([Joh 19:39]); was an ingredient in the holy anointing oil ([Ex 30:23]); a perfume of the heavenly Bridegroom ([Psa 45:8]), and of the bride ([So 3:6]). "Affliction, like it, is bitter for the time being, but salutary; preserving the elect from corruption, and seasoning them for immortality, and gives scope for the exercise of the fragrantly breathing Christian virtues" [Vitringa]. Polycarp's noble words to his heathen judges who wished him to recant, are well known: "Fourscore and six years have I served the Lord, and He never wronged me, how then can I blaspheme my King and Saviour?" Smyrna's faithfulness is rewarded by its candlestick not having been removed out of its place ([Re 2:5]); Christianity has never wholly left it; whence the Turks call it, "Infidel Smyrna."
12. Trench prefers writing Pergamus, or rather, Pergamum, on the river Caicus. It was capital of Attalus the Second's kingdom, which was bequeathed by him to the Romans, 133 B.C. Famous for its library, founded by Eumenes (197-159), and destroyed by Caliph Omar. Parchment, that is, Pergamena charta, was here discovered for book purposes. Also famous for the magnificent temple of Æsculapius, the healing god [Tacitus, Annals, 3.63].
he which hath the sharp sword with two edges--appropriate to His address having a twofold bearing, a searching power so as to convict and convert some ([Re 2:13], ), and to convict and condemn to punishment others ([Re 2:14-16], especially [Re 2:16]; compare also see on [Re 1:16]).
13. I know thy works--Two oldest manuscripts omit this clause; one oldest manuscript retains it.
Satan's seat--rather as the Greek is translated all through Revelation, "throne." Satan, in impious mimicry of God's heavenly throne, sets up his earthly throne ([Re 4:2]). Æsculapius was worshipped there under the serpent form; and Satan, the old serpent, as the instigator (compare [Re 2:10]) of fanatical devotees of Æsculapius, and, through them, of the supreme magistracy at Pergamos, persecuted one of the Lord's people (Antipas) even to death. Thus, this address is an anticipatory preface to [Re 12:1-17]; Note: "throne ... the dragon, Satan ... war with her seed," [Re 12:5], [9, 17].
even in those days--Two oldest manuscripts omit "even"; two retain it.
wherein--Two oldest manuscripts omit this (then translate, "in the days of Antipas, My faithful witness," or "martyr"); two retain it. Two oldest manuscripts read, "My witness, MY faithful one"; two read as English Version. Antipas is another form for Antipater. Simeon Metaphrastes has a palpably legendary story, unknown to the early Fathers, that Antipas, in Domitian's reign, was shut up in a red-hot brazen bull, and ended his life in thanksgivings and prayers. Hengstenberg makes the name, like other apocalyptic names, symbolical, meaning one standing out "against all" for Christ's sake.
14. few--in comparison of the many tokens of thy faithfulness.
hold the doctrine of Balaam--"the teaching of Balaam," namely, that which he "taught Balak." Compare "the counsel of Balaam," [Nu 31:16]. "Balak" is dative in the Greek, whence Bengel translates, "taught (the Moabites) for (that is, to please) Balak." But though in Numbers it is not expressly said he taught Balak, yet there is nothing said inconsistent with his having done so; and Josephus [Antiquities,4. 6. 6], says he did so. The dative case is a Hebraism for the accusative case.
children--Greek, "sons of Israel."
stumbling-block--literally, that part of a trap on which the bait was laid, and which, when touched, caused the trap to close on its prey; then any entanglement to the foot [Trench].
eat things sacrificed unto idols--the act common to the Israelites of old, and the Nicolaitanes in John's day; he does not add what was peculiar to the Israelites, namely, that they sacrificed to idols. The temptation to eat idol-meats was a peculiarly strong one to the Gentile converts. For not to do so involved almost a withdrawal from partaking of any social meal with the heathen around. For idol-meats, after a part had been offered in sacrifice, were nearly sure to be on the heathen entertainer's table; so much so, that the Greek "to kill" (thuein) meant originally "to sacrifice." Hence arose the decree of the council of Jerusalem forbidding to eat such meats; subsequently some at Corinth ate unscrupulously and knowingly of such meats, on the ground that the idol is nothing; others needlessly tortured themselves with scruples, lest unknowingly they should eat of them when they got meat from the market or in a heathen friend's house. Paul handles the question in 1Co 8:1-13; 10:25-33.
fornication--often connected with idolatry.
15. thou--emphatic: "So THOU also hast," As Balak and the Moabites of old had Balaam and his followers literally, so hast thou also them that hold the same Balaamite or Nicolaitane doctrine spiritually or symbolically. Literal eating of idol-meats and fornication in Pergamos were accompanied by spiritual idolatry and fornication. So Trench explains. But I prefer taking it, "THOU also," as well as Ephesus ("in like manner" as Ephesus; see below the oldest reading), hast ... Nicolaitanes, with this important difference, Ephesus, as a Church, hates them and casts them out, but thou "hast them," namely, in the Church.
doctrine--teaching (see on [Re 2:6]): namely, to tempt God's people to idolatry.
which thing I hate--It is sin not to hate what God hates. The Ephesian Church ([Re 2:6]) had this point of superiority to Pergamos. But the three oldest manuscripts, and Vulgate and Syriac, read instead of "which I hate," "IN LIKE MANNER."
16. 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, [Ac 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 [Re 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."
17. to eat--omitted in the three oldest manuscripts.
the hidden manna--the heavenly food of Israel, in contrast to the idol-meats ([Re 2:14]). A pot of manna was laid up in the holy place "before the testimony." The allusion is here to this: probably also to the Lord's discourse ([Joh 6:31-35]). Translate, "the manna which is hidden." As the manna hidden in the sanctuary was by divine power preserved from corruption, so Christ in His incorruptible body has passed into the heavens, and is hidden there until the time of His appearing. Christ Himself is the manna "hidden" from the world, but revealed to the believer, so that he has already a foretaste of His preciousness. Compare as to Christ's own hidden food on earth, [Joh 4:32], , and [Job 23:12]. The full manifestation shall be at His coming. Believers are now hidden, even as their meat is hidden. As the manna in the sanctuary, unlike the other manna, was incorruptible, so the spiritual feast offered to all who reject the world's dainties for Christ is everlasting: an incorruptible body and life for ever in Christ at the resurrection.