An Exposition of Revelation, Chapter 2
CHAP. II.
Verſ. 1. Ʋnto the Angel of the Church of Epheſus write]
JOHN writ to this Church firſt, either becauſe it lay next to Patmos, or becauſe of its eminency and greatneſſe.
To the Angel] That is, the Paſtor; it notes both the dignity and authority of the calling: for Angels are in commiſſion extraordinary. Some would perſwade that Timothy was this Angel; if ſo, it ſhewes that in many things we all erre.
Write] No doubt Chriſt told John word for word what he ſhould write, and it ſhewes the authority of the book.
Theſe things ſaith he] This anſwereth the title of the Prophets, who to ſtirre up attention in the people, uſe the expreſſion of thus ſaith the Lord.
Who holds &c.] None can deſtroy the Miniſtry or 7. Starres, (unleſſe their ſins cauſe God to deſtroy them.)
Who walketh in the midst of the ſeven golden Candleſticks] John ſaw our Saviour in another poſture before. This notes Chriſts activeneſſe, that he is preſent by his providence in his Church.
Verſ. 2. I know thy Works] Chriſt knowes our good works, and acknowledges them, and rewards them; he knowes our bad actions, to puniſh them without repentance: it ſhewes Chriſts deity being omniſcient.
Thy labour and patience] That is, thy unwearyed paines in Preaching the Word (tis an office of much paines) patience in induring all affliction hee was exerciſed in by Jewes or Heathens for the Word of the Croſſe (as our Apoſtle therefore calls it) herein may a Miniſter be comforted, becauſe Chriſt takes notice of his works.
And canſt not bear them that be evill] It ſhews the Paſtors zeal in obſerving Church diſcipline,1 Cor. 1.18. and executing cenſures againſt ſcandalous perſons.
And haſt tryed them which ſay they are Apoſtles, &c.] Meaning Ebion and Cerinthus with others who boaſted themſelves to be Apoſtles, but were indeed enemies oppugning the deity of Chriſt. Now tis the Paſtours duty as to defend the purity of doctrine, ſo to oppoſe ſuch devouring wolves.
Verſ. 3. And haſt borne &c.] Chriſt points at ſome particular kind of affliction (as ſtripes or impriſonment) which he had ſuſtained.
And for my names ſake haſt laboured &c.] His unwearied paines is again mentioned: that all might imitate his diligence (who is a patterne of a faithfull Paſtour.)
Verſ. 4. But nevertheleſſe I have ſomewhat againſt thee] The Judge of all hearts ſees not perfection in any Saint.
Becauſe thou haſt left thy firſt love] To wit, in not being liberall to poor and hoſpi…able (which is a choyce duty in a Paſtour or Biſhop). Note, Chriſt commends many excellent vertues in this Angel, yet is ſo far from taking notice of his merits that he reproves him. This verſe alſo teacheth that perſeverance is required in a good Paſtour, and how one vice doth ſpot the other vertues.
Verſ. 5. Remember from whence thou art fallen] Here is briefly the nature of repentance.
1. To take notice of ſin committed.
2. To eſchew the evil and do the good:
3. To manifeſt repentance by works of piety, and love to the poor.
From whence thou art fallen, &c.] Shewes his going back from his former zeal in godlineſſe, and love to the poor (perchance his ambition may be thought on; for covetouſneſſe and ambition are uſuall companions of Church-men) here is however no finall falling from grace. See my book called A Glimps of Chriſts love. pag. 28.72.
Or elſe I will come quickly] To puniſh thee before thou art aware. Here note two things:
1. Tis equity with God to puniſh more for the ſin of one; eſpecially conſidering this particular Church might be fallen from her firſt love to the poor,1 Cor. 5.6. as well as Paſtour.
2. That a particular Church (as this) may fall to peices and be deſtroyed: but not the Church in the generall.
Out of his place, except thou repent] Notes the manner of this Churches deſtruction, not (but that each member upon repentance might be ſaved) for 'twas deſtroyed and viſibly removed by a barbarous nation afterward upon her impenitency and ſecurity. This teaches, that the abode of the Church in this world is uncertaine; we (nor the Church) have in this world any continuing place.
Verſ. 6. But this thou haſt, that thou hateſt, &c.] This ſhewes he was not in a deſperate condition; you ſee the Angel had vertues which the Lord takes notice of, and commends.
The deeds of the Nicholaitans] Thier hereſie was that fornication and eating things offered to Idols was no ſin, which alſo was that curſed doctrine of Balaam. See Numb. 25. compared with chap. 31. verſ. 8.16.—This hereſie was not as as ſome ſuppoſe, taught by Nicholas one of the 7. Deacons, for he is commended both for piety, and continency, (as alſo his ſon and daughters) by Clem. Alexandrinus, but by ſome other Nicholas; or fathered upon him by the upholders of this hereſie, as a cloak for their wickedneſſe: We all hold the doctrine of Chriſt, and are called by his name, and not after the name of any other teacher.
Verſ. 7. He that hath an ear to hear, let him hear] This is to ſtir up attention to obſerve the things formerly written to the teacher of the Church of Epheſus.
What the Spirit ſaith to the Churches] Becauſe Chriſt ſpeaks by the ſpirit, as proceeding from him; which proves Chriſts deity to the Churches. The things you ſee concerne the Churches and not the Paſtour alone; and indeed tis uſually, like Prieſt, like people.
To him that overcometh will I give, &c.] He is ſaid to overcome, who manfully to the end fights againſt the world, fleſh and devil. Here is nothing promiſed to fallers away. Chriſt promiſes a reward to thoſe that overcome (though with his own power.)
To eat of the tree of life &c.] Alluding to the tree which ſtood in the midſt of Paradiſe, ſo called afterward: becauſe had our firſt Parents eaten of it once, they had lived; or becauſe it ſignified Chriſt who is the truth and the life. So 'tis but thus much; he that overcomes ſhall be reſtored to life by Chriſt, to whom he will communicate himſelf. 'Tis an argument of Chriſts deity.
Verſ. 8. Ʋnto the Angel of the Church in Smyrna] It was writ to this, next, becauſe next to Epheſus; to the Angel, to to-wit Polycarpus Johns diſciple, who was by him ordained Paſtor of this Church: whom Chriſt reproves not, but encourages to be conſtant, foretelling the perſecution of the Jewes raiſed againſt him; for they were the cheiſe agents preparing the fire wherein he was afterward burned.
Theſe things ſaith the firſt and laſt, &c.] Chriſt is firſt and laſt according to his divinity, but dyed according to his humanity.
Verſ. 9. I know thy workes] That is, I approve thy works. Chriſt ſees and takes notice with delight of whatſoever is good.
Thy tribulation] Which thou haſt ſuſtained both of Jewes and Gentiles for my name ſake.
And poverty] Being ſpoyled of thy earthly eſtate by the adverſaries of the truth; for publike ſale was uſually made of the goods of Chriſtians.
But thou art rich] The faithfull are poſſeſſors of heavenly riches; for by faith they inherit Chriſt, who is to them all things, and heir of all things.
And the blaſphemy of them who ſay they are Jewes] The Jews who perſecuted the Chriſtians, blaſphemed Chriſt; counting him a deceiver, a magician, and juſtly crucifyed; ſaying, the Chriſtians were fooliſh men, and worthy of nothing but ſtripes: But Chriſt affirmes them to be a blaſphemous congregation led by Satan to their deſtruction.
And are not] He is not a Jew who is only outwardly one. We ſee titles availe nothing when men are degenerated from the truth.
Verſ. 10. Fear none of thoſe things which thou ſhalt ſuffer] This is a forewarning (and a forearming) againſt troubles at hand.
None of thoſe things] Shewing that they muſt not expect one, but many ſorts of tryals.
Satan ſhall caſt] Chriſt ſhewes that Satan is the author of theſe miſeries (as torments, baniſhments, martyrdoms which the word priſon notes.)
Some of you] Not all, for Chriſt bridles him, and reſtraines him. Hence learn three things:
1. The godly in this world muſt ſuffer affliction.
2. The deity of Chriſt in foretelling afflictions.
3. The devill the cheif author of all perſecution, who hates Chriſt and envyes mans ſalvation (Tyrants are but Satans inſtruments)
That ye may be tryed] Here is the end of afflictions, that your faith and conſtancy may be more approved, and more apparent, (for though Chriſt know the hearts of his Saints, yet he will have their faith more apparent, that thoſe without and thoſe within the Church may take notice of it;) this ſhould teach the Saints to approve themſelves to God when tryed, by patient ſuffering. Satan then though he intend hurt in caſting ſome of them into priſon, yet God (whoſe ſerjeant Satan is) intends good
And ye ſhall have tribulation ten dayes] Some comfort Chriſt gives them in this expreſſion, ſhewing the ſhortneſſe of the continuance of their tribulation. By ten dayes I underſtand a ſhort time, and not the ten years perſecutions of the Emperours; which might rather terrify, then comfort them.
Be thou faithfull unto death] Chriſt exhorts him to conſtancy: for he that endures to the end, the ſame ſhall be ſaved.
I will give thee a crowne of life] 'Tis a Simile taken from runners in a race where there is a crown propoſed as a reward to the conquerours, and it ſignifies eternall life. So Jam. 1 v. 12. This proves Chriſts divine nature, ſince he can give eternall life.
Verſ. 11. He that overcometh ſhall not be hurt of the ſecond death] A good reward (out of mercy, not merit) to be partakers of eternall life. Note, the firſt death is a ſeparation of the ſoul (through ſin) from God, and was the cauſe of corporall death. The ſecond is a caſting ſoul and body into the everlaſting lake of fire. He that is faithfull to the diſſolution of the body (ſayes one on this verſe) need not fear this ſecond death.
Verſ. 12. To the Angel of the Church of Pergamus] Who he was, is unknown; only tis probable he was the ſucceſſor of Antipas, who was put to death by thoſe of Pergamus. Some ſay he was put into a brazen Bull, and by fire tortured to death. Now Chriſt ſends this Epiſtle to his ſucceſſour, to exhort him to conſtancy (who it ſeems was now in bonds) leaſt he ſhould be drawn aſide for fear of the ſame puniſhment.
Which hath a ſharp two edged ſword] To wit, his divine word.
Verſ. 13. I know thy works] To teach they had to do with him who ſearcheth and tryeth the heart and reins.
Where Satans ſeat is] Pergamus was the abode of King Attalus; and the devill reigned in City, Palace, Court and Temples; yet Chriſt had a Church there, as he had in Iſrael 7000 that bowed not the knee to Baal, though not known to Elijah. So in the Papacy a Church preſerved.
My faithfull Martyr] Chriſt commends and honours him with this tittle to encourage his ſucceſſour to conſtancy, who in the dayes of Antipas and yet was faithful; though Pergamus was the moſt Idolatrous city of Aſia, and moſt perſecuting the Saints.
Verſ. 14. But I have a few things againſt thee, &c.] Few in reſpect of the evils of ungodly men. Here we ſee there is no Church without failings. The Doctrine of Balaam and of the Nicholaitans they held; whether 'twas the ſame or not, few know; but perchance as the doctrine of Balaam was fornication to be allowed: ſo that of the Nicholaitans was neer it, as the community of wives, or polygamy: however it was a ſpreading hereſie. Here learn, 'tis lawfull to call Hereticks and Sectaries after the name of their Author, as Chriſt doth theſe Nicholaitans from Nicholas.
Verſ. 16. Repent, or elſe I will come unto thee quickly,] It ſeems the Doctrine was countenanced by the Paſtor and openly practiſed to the ſcandal of the godly, the danger of the Church, and the reproach of the name of Chriſt by the Heathens: note, that repentance is the beſt means to divert a judgement.
And will fight againſt them with the ſword of my mouth.] Chriſts word is to convince, wound, condemne and caſt off the irrecoverable.
Them] To wit Paſtor and Church, as verſ. 5. Chriſt will not countenance a generall ſcandalous errour in his Church.
Verſ. 17. To him that overcometh will I give to eat of the hidden Manna] He alludeth to the Omer of Manna layed up in a pot in the Ark. Chriſt is meant by this Manna; who is hid from the wicked, and reſerved for the Saints.
And I will give him a white ſtone,] To wit, abſolution or remiſſion of ſins: for the ancients uſed in judgment to caſt white and black ſtones into a ba…on; he that had the white, was innocent and abſolved; he that had the black, was guilty and condemned.
And in the ſtone a new name written,] Tis an alluſion to the foreſaid cuſtom; for on the ſtones were written the names of the innocent and guilty, which being given them, the innocent were freed, the guilty condemned.
A new name] To wit an excellent name, meaning of adoption of ſons — becauſe in the world to come the adopted have their full inheritance.
Which no man knoweth, ſaving he that receiveth it] Becauſe the happineſſe of Gods ſons here, but eſpecally hereafter, cannot be expreſſed. Only they which are ſo, know what tis to be ſo. Here is an argument of Chriſts divinity, ſince he gives the hidden Manna, the white ſtone, the new name to them that overcome.
Verſ. 18. And unto the Angel of the Church of Thyatira,] Chriſt (Gods Son by nature) ſaid theſe things. Of other things in this verſe See chap. 1. verſ. 14.15.
Verſ. 19. I know thy works,] Good and bad, the good are four. Love to God, charity to the poor, faith which was ſhewed by the ſincere preaching of the Word, laſtly patience in ſuffering for Chriſt.
And the laſt to be more then the firſt] It ſeems this Paſtour had lately, with much courage undergone ſome great tryall, for which Chriſt commends him. It ſhould teach us to encreaſe in the works of faith, love and the like.
Verſ. 20. Notwithſtanding, I have a few things againſt thee] Not ſimply few, but in reſpect of the ſinnes of the ungodly; Chriſt alſo like a good Phyſician leſſens the diſeaſe, that the Patient may the ſooner admit the cure, and not deſpaire of amendment.
Becauſe thou ſuffereſt that woman Jezebel, &c.] Called ſo, becauſe equall in craft, power and (happily) malice, to Jezebel, Ahabs wife. It ſeems ſhe was ſome famous ſtrumpet then in the Church, which held the doctrine of the Nicholaitans; for under the pretence (of liberty and Chriſtian charity) they taught, 'twas lawful to communicate with heathens both at bed and board. Now here was a great neglect of zeal and courage in the Paſtour: Where note, that cenſures (as they muſt be uſed) ſo, but upon urgent occaſions, as in verſ. 2. againſt Ebion and Cerinthus againſt the Nicholaitans and Balaamites, ver. 14.15. and now againſt Jezebel
Verſ. 21. I gave her time] it notes Chriſts patience.
Verſ. 22. I will caſt her] here note a threefold judgement on her ſelfe; the bed on which ſhe was wanton, ſhall be a bed of ſickneſſe; for by a bed ſickneſſe is underſtood; where obſerve God puniſheth the ſin by an anſwerable puniſhment, a bed of ſickneſſe for a bed of laſciviouſneſſe. 2. Them that commit adultery with her, meaning her lovers, and that either outwardly by the Magiſtrate, (for 'twas a breach of the Commandement,) or inwardly in conſcience. However, ſee God hates the defilement of body as well as ſoule, and that the courrupters of the truth ſhall be puniſhed. 3. In ver. 23. her children, meaning thoſe born in fornication. Here ſee Chriſts long-ſuffering; for ſhe had long lived in this ſinne, yet upon repentance may be forgiven; See Gods mercy!
And all the Churches ſhall know] Here is the end and uſe of Gods judgements to declare his omniſcience, that he knows all ſinne, and his power to puniſh ſinners and wicked men. This ſhould teach us, ſeeing other mens judgements, to beware and look upon Gods hand upon others.
Verſ. 24. But unto you] who have not the doctrine of Balaam and Nicholas. There was ſome wheat among the chaffe.
Depths] Theſe hereticks (it ſeems) called their doctrines deep myſteries; Chriſt confeſſed they were depths, but of Satan.
As they call them] the hereticks called them depths, and more excellent doctrines then the Apoſtles knew, but Chriſt ſays their Original was from hell and Satan.
No other burthen] the deceivers impoſed on them the burden of the Ceremonial law which Chriſt had took off. For by burden is not underſtood puniſhment, for Chriſt doth comfort, not threaten them.
Ʋntil I come] to wit, in the clouds at the laſt day. So that Chriſt is yet bodily abſent, and not in the Sacraments.
Verſ. 26. Overcometh] to wit, by faith, through Chriſt, (not by his own power.)
My works] To wit, of faith, commanded in the Goſpel. So on the contrary, works of infidelity are called works of the devil.
There only remains two promiſes to the overcommers.
1. Power of nations, that is at the laſt day to judge with Chriſt, the world and Satan; tis taken from Pſal. 2.
2. The morning ſtarre, that is himſelfe; called ſo becauſe of its heavenly brightneſſe and glory, Rev. 22.16. Chriſt will communicate himſelf both in power and glory to his members.