Notes On The Apocalypse by David Steele

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12. And to the angel of the church in Pergamos write; These things saith
he which hath the sharp sword with two edges;

13. I know thy works, and where thou dwellest, even where Satan's seat
is: and thou holdest fast my name, and hast not denied my faith, even in
those days wherein Antipas was my faithful martyr, who was slain among
you, where Satan dwelleth.

14. But I have a few things against thee, because thou hast there them
that hold the doctrine of Balaam, who taught Balak to cast a
stumbling-block before the children of Israel, to eat things sacrificed
unto idols, and to commit fornication.

15. So hast thou also them that hold the doctrine of the Nicolaitans,
which thing I hate.

16. Repent; or else I will come unto thee quickly, and will fight
against them with the sword of my mouth.

17. He that hath an ear, let him hear what the Spirit saith unto the
churches; To him that overcometh will I give to eat of the hidden manna,
and will give him a white stone, and in the stone a new name written,
which no man knoweth saving he that receiveth it.

Vs. 12-17.--To the church in Pergamos reproofs and threatenings are
addressed by him who has the "sharp sword." Satan had his throne in this
place, whence he assailed the true doctrine and disciples of Christ by
heresy and persecution. In such a great fight of afflictions there was
one distinguished, like Stephen, for boldness and fortitude, who
"resisted unto blood, striving against sin." And wherever there is a
"faithful martyr" for Christ, who "holds fast his name, and will not
deny his faith" at the risk of his life, his divine Lord will condescend
to register his name among that noble company who "by faith have
obtained a good report." (Heb. Xv. 2.) The "doctrine of Balaam" and that
of the Nicolaitans led to gross immoralities in apostolic times as of
old in the days of Moses. (Num. xxxi. 16.) And thus it appears, that old
heresies, which have been condemned, are afterwards revived under new
names, and patronized by new leaders. In such a case, we have the
authority of Christ for calling them by the same names of those whose
principles they adopt, and whose example they emulate. It was no breach
of charity, therefore, by our forefathers to designate those who
"delated" them to the cruel persecutors in Scotland by the name of
"Ziphites," or to call the archtraitor Sharp,--"a Judas." The Lord Jesus
"hates the doctrine" as well as "deeds of Nicolaitans," which are
subversive of truth and godliness. Those who oppose the doctrines of
Balaam and the Nicolaitans in any age when these are popular, must
expect persecution. But when "troubles abound for Christ's sake,
consolations much more abound by Christ." This is to "eat of the hidden
manna." Also, the "white stone" or pebble,--the token of
justification,--will be given to the conqueror in the Christian
conflict. The allusion here is to the mode of procedure in courts of
judgment among the ancient Greeks. White stones were cast for acquittal;
black for condemnation. The manna is _hidden_, and so is the _white_
stone, both signifying the sustaining and consoling evidence of the
Comforter,--the Holy "Spirit witnessing with the spirit" of the
persecuted believer, that he is a "child of God." It is the same thing
as the "hundred-fold in this life," promised by Christ. (Matt. xix. 29.)

It is worthy of notice, in the condition of this church, that while
among a minority may be found an "Antipas,--faithful martyr" for the
cause of Christ, against those who hold the doctrine of Balaam and the
Nicolaitans: the majority are called upon to "repent,"--evidently for
conniving at the destructive errors and immoralities of those seducers.
And unless the discipline of the church was employed to "purge out these
rebels;" the Master would take the work into his own hand, and "fight
against them with the sword of his mouth:" and then such as screened or
spared these sinners might expect to partake of their just punishment.
Rulers in the church "must give account for those over whom they watch."

18. And unto the angel of the church in Thyatira write; These things
saith the Son of God, who hath his eyes like unto a flame of fire, and
his feet are like fine brass;

19. I know thy works, and charity, and service, and faith, and thy
patience, and thy works; and the last to be more than the first.

20. Notwithstanding, I have a few things against thee, because thou
sufferest that woman Jezebel, which calleth herself a prophetess, to
teach and to seduce my servants to commit fornication, and to eat things
sacrificed unto idols.

21. And I gave her space to repent of her fornication; and she repented
not.

22. Behold, I will cast her into a bed, and them that commit adultery
with her into great tribulation, except they repent of their deeds.

23. And I will kill her children with death; and all the churches shall
know that I am he which searcheth the reins and hearts: and I will give
unto every one of you according to your works.

24. But unto you I say, and unto the rest in Thyatira, (as many as have
not this doctrine, and which have not known the depths of Satan, as they
speak;) I will put upon you none other burden:

25. But that which ye have already, hold fast till I come.

26. And he that overcometh, and keepeth my works unto the end, to him
will I give power over the nations:

27. And he shall rule them with a rod of iron; as the vessels of a
potter shall they be broken to shivers; even as I received of my Father.

28. And I will give him the morning-star.

29. He that hath an ear, let him hear what the Spirit saith unto the
churches.

Vs. 18-29.--The most lengthy epistle is sent to the church in Thyatira.
He who is the "Son of God," a divine person, possessing the essential
attributes of omniscience and immutability, has more to say to this
church than to any of the rest. Commending, as usual, whatever was
commendable,--their "works, charity, service," etc.; "and the last to be
more than the first:" he has, nevertheless, "a few things against
them,"--especially "suffering that woman Jezebel to teach." Is this
"woman Jezebel" to be taken in a literal or figurative sense? Analogy
seems to require a metaphorical sense. If, in the preceding epistle,
"Balaam" is not to be understood literally and personally, but
figuratively and representatively, so Jezebel represents an individual,
or rather as that other woman, (ch. xvii. 4.) a faction or sect, who
propagated destructive heresy. Jezebel was daughter of Ethbaal, King of
the Zidonians, whom Ahab married contrary to the express law of God. (1
Kings xvi. 31; Deut. vii. 3.) She was a violent persecutor of the Lord's
people, because she was given to idolatry; and she was an instigator of
all the cruelty perpetrated by that wicked king, "whom Jezebel his wife
stirred up." As Ahab suffered his wife to control his policy, "giving
him the vineyard of Naboth," etc., so it appears, the rulers in this
church are blamed for permitting "a woman to teach," contrary to the law
of Christ." (1 Tim. ii. 12.) She "called herself a prophetess,"--why not
then require her to show her credentials? Permitted to usurp the
functions of a public teacher, she "seduced Christ's servants" to join
in the abominable rites of the heathen. Spiritual fornication,
especially when conducted by female agency, has always issued in that
which is literal. This may be verified from the time of Noah and Balaam
till the erection of nunneries under the sanction of the "man of sin."
The distinction here between "committing fornication" and "eating things
sacrificed unto idols," intimates that the "adultery" is to be taken in
a literal sense. Time was allowed for repentance, "and she repented
not." All this time the rulers were culpable: therefore the Lord
himself, as before, will interpose to rectify such gross sin and
scandal. This he would do by visiting these impenitent transgressors
with some incurable disease which would issue in certain death. So he
did in the church of Corinth. (1 Cor. xi. 30.) By this example he would
teach "all the churches, that it is he who searcheth the reins and
hearts,"--demonstrating his divine omniscience.--"But unto you I say."
Where now is to be discovered, in this address of the Saviour, that
"presiding minister," or diocesan bishop, whom the anti-christian
prelates affirm our Lord addresses in all these epistles? "And unto the
rest in Thyatira,"--still no prelate addressed; but those laborious and
patient ones previously commended, who "had not known the depths of
Satan." Those deceivers pretended to instruct their deluded followers in
the "deep things of God;" but Christ calls them "depths of Satan." It is
usual with the devil's factors to delude credulous persons with
pretending to teach them deep mysteries,--"curious arts. (Acts xix. 18,
19.)

To such as withstood the adversary and his allies, Christ would give no
additional injunctions to those which they had received. And to animate
them to continued fidelity and fortitude in future conflicts with these
enemies of all righteousness, he holds forth an ample reward. He shall
share in the honor of his Master, conferred on him by his Father.
Whatever may be comprehended in this promise, it can be made good to the
victorious Christian only by Him who is divine. None else has "power
over the nations," but he to whom "all power is given in heaven and in
earth." (Matt, xxviii. 18.) "The morning star" may signify Christ
himself, (ch. xxii, 16,) or the "first fruits of the Spirit," (Rom.
viii. 23,) or the full assurance of grace. (2 Peter i. 19.)

As before, what "Christ saith, the Spirit saith;" and the instruction,
warning and threatening sent to the church in Thyatira, was addressed to
all churches and to every human being endowed with an "ear to hear." It
is assumed in the beginning of the Apocalypse, that only some will have
sufficient education to "read the words of the prophecy of this book;"
and such is the condescension of our gracious Master, that those who, by
reason of invincible ignorance, cannot _read_, yet may share in the
reward promised to such as "hear and keep" the sayings of this book. And
no doubt thousands have received this reward since the begun decline of
Popery, who were privileged to hear and to "know the joyful sound" of
the gospel proclaimed by the heralds of the Reformation. In the times of
Luther, Calvin, Knox, and others, who were their compeers and
successors, many were called from darkness to light, in continental and
insular Europe, who could not read.

All are commanded to "search the Scriptures." Now to be able to obey
this reasonable command, either all must be instructed in the knowledge
of Hebrew and Greek,--the two languages in which the Bible was
originally written, or the Bible must be translated into the languages
of all nations. But the former supposition is impracticable, and
therefore the latter is dutiful. And after all that has been done, and
is yet to be accomplished, in translating the sacred writings into the
languages of the nations of the earth, the "angels of the churches" will
be employed by the chief Shepherd in feeding his flock.

CHAPTER III.

1. And unto the angel of the church in Sardis write; These things saith
he that hath the seven Spirits of God, and the seven stars; I know thy
works, that thou hast a name that thou livest, and art dead.

2. Be watchful, and strengthen the things which remain, that are ready
to die: for I have not found thy works perfect before God.

3. Remember therefore how thou hast received and heard, and hold fast,
and repent. If therefore thou shalt not watch, I will come on thee as a
thief, and thou shalt not know what hour I will come upon thee.

4. Thou hast a few names even in Sardis which have not defiled their
garments; and they shall walk with me in white: for they are worthy.

5. He that overcometh, the same shall be clothed in white raiment; and I
will not blot out his name out of the book of life, but I will confess
his name before my Father, and before his angels.

6. He that hath an ear, let him hear what the Spirit saith unto the
churches.

Vs. 1-6.--As hitherto in these epistles we do not discover a "presiding
minister" above an elder, so neither do we in this one find any hint of
a "bishop and pastors." All Christ's bishops are elders, and "all are
brethren." (Acts xx. 17, 28.) Prelacy,--that is, preferring one pastor
before another in office, is expressly prohibited by the church's only
Lawgiver. (Matt. xx. 25, 26.) The attempts to annul this law of Christ
has caused more sin and suffering to his disciples than any one external
agency of the devil. The whole history of the church furnishes the
evidence of this.

The church in Sardis is addressed by him who "hath the seven spirits of
God and the seven stars," who has authority by office to give the
quickening influences of the Spirit to the dead, and his reviving
influences to the dormant; for revival presupposes life. Their "works
were not perfect before God," however they might appear to men. The
majority were in a languishing condition, had "given themselves over to
a detestable neutrality" in the Lord's cause. And as the whole body is
justly characterized by the major part; this church is described as
"dead." "Be watchful,--remember,--repent." These duties point out the
prevailing sins, namely, slothfulness, forgetfulness and security. Where
these predominate, "things that remain are ready to die." And there is
no other remedy but that of applying to the "Seven Spirits of God,"
which Christ is ready to shed abundantly on all who make believing
application.

Christ threatens to "come as a thief" upon those who do not "watch." In
similitudes, we are not to indulge a licentious fancy in our attempts to
interpret them. The objects of the thief's visit and that of Christ are
not the point of resemblance; for "the thief cometh not but for to
steal, and to kill, and to destroy." The point, and the only point of
resemblance, is the suddenness of the visit. Ignorance or neglect of
this rule of interpretation has been a fruitful source of error,
especially in expounding Revelation.

In this epistle, the order hitherto observed by the Saviour is reversed.
What was praiseworthy in other churches was first noticed. Here the
commendation follows the reproof. "Thou hast a few names," etc. A
virtuous minority are "undefiled in the way." They have nobly withstood
the prevailing contamination, and therefore Christ will admit them to
fellowship and honor. The victor shall be "clothed in white
raiment,"--grace shall be perfected in glory; and their names, which
were inscribed in the book of life,--the register of the church of the
first-born, shall be confessed by Christ "before his Father and before
his angels," as having "followed the Lamb," when others went back like
Orpah. (Ruth i. 15.) Let those who, having "put their hand to the
plough," are tempted to "look back," consider "what the Spirit saith" to
the church in Sardis.

7. And to the angel of the church in Philadelphia write: These things
saith he that is holy, he that is true, he that hath the key of David,
he that openeth, and no man shutteth; and shutteth, and no man openeth;

8. I know thy works: behold, I have set before thee an open door, and no
man can shut it: for thou hast a little strength, and hast kept my word,
and has not denied my name.

9. Behold, I will make them of the synagogue of Satan, which say they
are Jews, and are not, but do lie; behold, I will make them to come and
worship before thy feet, and to know that I have loved thee.

10. Because thou hast kept the word of my patience, I also will keep
thee from the hour of temptation, which shall come upon all the world,
to try them that dwell upon the earth.

11. Behold, I come quickly: hold that fast which thou hast, that no man
take thy crown.

12. Him that overcometh will I make a pillar in the temple of my God,
and he shall go no more out: and I will write upon him the name of my
God, and the name of the city of my God, which is new Jerusalem, which
cometh down out of heaven from my God; and I will write upon him my new
name.

13. He that hath an ear, let him hear what the Spirit saith unto the
churches.

Vs. 7-13.--This church, like the one in Smyrna, is "without rebuke," in
the midst of similar trials.--Christ's message is prefaced, as usual, by
some description of himself, implying his supreme deity and authority.
"He that is holy, he that is true," is more than a creature. As "there
is none _good_ but one, that is God;" so, "there is none _holy_ as the
Lord," (Jehovah,) (1 Sam. ii. 2.) Here is another, among many plain
proofs, of our Saviour's proper divinity. His divine authority is held
forth in his "having the key of David," etc. A key is the symbol of
authority, (Matt. xvi. 19,) and the reference is to that prophecy, (Isa.
xxii. 20-24,) in which the mediatorial dominion of Christ is set forth,
by calling Eliakim to the place of authority in the room of Shebna. "The
key of the house of David will I lay upon his shoulder." It is in virtue
of this extensive grant of power from the Father, that the Lord Christ
has a right, _as Mediator_, to send his ambassadors into all nations, to
call sinners (rebels) back to their rightful allegiance; and also to
execute deserved punishment upon all who do harm to his servants. (Ps.
cv, 15.) In the exercise of his rightful authority, he has set before
this church an "open door" of liberty, of opportunity, of activity; that
she may put forth her "little strength" in keeping Christ's word and
confessing his name amidst opposition, reproach and violence; for it is
obvious, that when impostors fail to reach their objects by deceit, they
will resort to forcible measures. Because this church was unable to
purge herself by corrective discipline,--having but "a little strength,"
therefore Christ declares his purpose to strip these lying Jews of their
cloak of hypocrisy, and exhibit them in their true character a
"synagogue (church) of Satan." (James ii. 2.) Seeing that in apostolic
times there were apostles, ministers, churches of the devil, is it to be
supposed that we violate the law of charity, if in our own degenerate
age, when heresies abound, when ecclesiastical order is trampled upon,
we venture to apply the language of the Holy Spirit to unholy and
profane amalgamations? No, it is part of the special business of
Christ's witnesses to unmask specious hypocrites and warn of danger from
false teachers, (2 Cor. xi. 13-15; Gal. i. 6, 7,) that "their folly may
be made manifest to all men." (2 Tim. iii. 8, 9; 2 Peter ii. 1, 3.)--The
cruel enemy, who in the day of prosperity boasts of his success, in the
day of adversity becomes the most arrant coward and cringing
suppliant,--whether it be Saul or Shimei. (1 Sam. xv. 30; 2 Sam. xix.
18.) Haughty persecutors have been changed to humble suitors for an
interest in the prayers of their victims,--"to worship before their
feet." "The word of Christ's patience" may signify any truth or doctrine
of the Bible which is of supernatural revelation. The same idea is
suggested by the phrase, "the present truth,"--any divine truth which
may come to be opposed or denied, especially as it may bear upon the
personal glory of our Redeemer. Love to Christ is often tested by an
enlightened and firm adherence to the "truth as it is in Jesus," when
"false apostles will sell it for a mess of pottage." (Prov. xxiii. 23; 2
Cor. xiii. 8.) The first promise here is of a temporal kind, of
protection in time of general danger. The "temptation" thus predicted
may refer to some of those "ten persecutions" waged by the Roman
emperors against the Christians, as that of Trajan in particular; but
doubtless, like many other predictions, it was to have more than one
fulfilment. The expression, "all the world" does indeed sometimes mean
the Roman empire, (Luke ii. 1;) but perhaps it would be rash to affirm,
that it is to be always thus limited. Like "the kingdom of heaven,--the
kingdom of God,"--phrases which have unquestionably a two-fold
signification, so it will be safer to consider this expression as of a
similar kind. All other churches would be exposed to trial, from which
this one would be exempted. The trial might consist of persecution, or
the spreading of heretical principles and wicked practices, followed by
apostacies. At such a time of trial, a firm adherence to the "doctrines
which are after godliness," would be imperative duty, and the only way
to secure the victor's crown. The gracious reward of fidelity here
promised is a permanent and honorable place in the heavenly temple,--the
temple of Christ's Father, whose name the citizen of the New Jerusalem
should bear for ever, and should be known and recognised as
"fellow-citizen with the saints." These names may be safely interpreted
as importing, "son, daughter of the Lord Almighty, citizen of Zion,
Christian." As "the disciples were first called Christians at Antioch,"
so their gracious Master will "confess their names before his Father and
the holy angels." (Acts xi. 26; Rev. iii. 5.)

14. And unto the angel of the church of the Laodiceans write: These
things saith the Amen, the faithful and true Witness, the beginning of
the creation of God;

15. I know thy works, that thou art neither cold nor hot: I would thou
wert cold or hot.

16. So then, because thou art lukewarm, and neither cold nor hot, I will
spue thee out of my mouth.

17. Because thou sayest, I am rich, and increased with goods, and have
need of nothing; and knowest not that thou art wretched, and miserable,
and poor, and blind, and naked.

18. I counsel thee to buy of me gold tried in the fire, that thou mayest
be rich; and white raiment, that thou mayest be clothed, and that the
shame of thy nakedness do not appear; and anoint thine eyes with
eye-salve, that thou mayest see.

19. As many as I love, I rebuke and chasten: be zealous therefore, and
repent.

20. Behold, I stand at the door and knock: If any man hear my voice, and
open the door, I will come in to him, and will sup with him, and he with
me.

21. To him that overcometh will I grant to sit with me in my throne,
even as I also overcame, and am set down with my Father in his throne.

22. He that hath an ear, let him hear what the Spirit saith unto the
churches.

Vs. 14-22.--It appears that in Paul's time a Christian church had been
planted in Laodicea. (Col. ii. 1; iv. 16.) This church had the benefit
of his ministry as well as that of Ephesus: and as both these churches
were comparatively near to all the other five, we may suppose that a man
of his zealous, active and persevering character and habits, would
"impart unto them some spiritual gift." (Rom. i. 11.)

It is evident that this church had degenerated more than all the others.
In her there is nothing to commend. Her officers and members are
described in their real character by him who is the "Amen, the faithful
and true Witness, the beginning of the creation of God." Each of these
titles speaks the divine dignity of Christ. They are all to be
understood in an absolute, not in a comparative sense. As "there is none
_good_ (absolutely so,) but one; that is, God," Matt. xix. 17; so Christ
only is the "Amen" in such sense that he "cannot lie" as a "witness.'"
He "speaks that which he has seen with his Father." (John viii. 38.)
Jesus is, moreover, the "Beginning;" the author, owner and sovereign
ruler of "the creation of God." This is clearly taught in Col. i. 15-18,
where the same person, who (in v. 18) is called "the beginning," as
here; is (in v. 17,) said to "be before all things;" by whom (v. 16,)
"were all things created, that are in heaven, and that are in
earth."--Creation is a work proper to God only. But our Redeemer has
"created all things." Now, according to Heb. iii. 4, "he that built all
things is God;" therefore he of whom these things are spoken is "the
Most High God." And so said the inspired prophet long ago, "For thy
Maker is thine husband." (Isa. liv. 5.) In the language of Jeremiah, (x.
11,)--thus do we say to Arians, Socinians, and other self-styled
Unitarians,--"The gods that have not made the heavens and the earth,
even they shall perish from the earth, and from under these heavens:"
and their blinded votaries, "except they repent, shall all likewise
perish."--However far the body of this church had declined, it does not
appear that they had yet, as a community, gone the length of "denying
the Lord that bought them."

Spiritual pride, self-sufficiency, seems to have been the prevailing sin
among these degenerate professors. Like the Pharisee, they would boast
of their riches, the spiritual gifts which they possessed, by which they
flattered themselves that "they were not as other men." Possibly they
might excel in knowledge, that "knowledge which puffeth up;" in
utterance,--"great swelling words of vanity," by which they gained both
"filthy lucre" and the admiration of an ignorant and carnal multitude.
Such is too often the actual condition of ministers and people, when
they are all the while under the power of sin, and wholly "blind" to
their spiritual destitution. Self-deception is fatal; and it would be
just in the Lord Jesus to give such persons up to their own hearts'
lusts. So he threatens,--"I will spue thee out of my mouth," as a man's
stomach loathes that which is nauseating. The like figure is used by
Isaiah, (lxv. 5,) personating his Lord when describing similar
characters:--"These are a smoke in my nose,"--intolerably offensive.--To
us the case of this church would appear hopeless. It is not so, however:
on the contrary, he assures them that these sharp rebukes proceed from
love. "As many as I love, I rebuke, and chasten." (Heb. xii. 6-8.) And
from the "counsel" which he gives, as farther evidence of his love, we
learn wherein this church was lacking,--in grace, justifying
righteousness, and the saving self searching illumination of the Holy
Spirit. As this church had not the promise of exemption from the coming
"temptation," (v. 10,) the "gold tried in the fire" of persecution will
be indispensable to preserve any from apostacy, whereby their cloak of
hypocrisy would be removed, and they be exposed to "shame."--Christ
"stands and knocks."--If the church refuses him admittance, yet if but
one will "hear his voice and open the door," he will certainly
communicate such consolations,--the "joy of his salvation," that it may
be said they sup together. (Song v. 1.)

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