TRV
Oecumenius
Medieval · AD 800–1500 · 987 passages across 19 books
Commentary
Revelation 1:8
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
"The alpha" [α] signifies the beginning, "and the omega" [ω] signifies the end; therefore, basically He is saying, "I am the first and the last," indicating through the "first" the God "who is" without beginning, and through the "last," the one "who is" without end. Since there is nothing among humans that is without a beginning and without end, In our case here, He used "the beginning and the end" instead of "being without beginning and without end." This is also what God said through Isaiah: "I am the first God; and I am He who is to come." (Isa. 41:4)
He calls God "the Almighty and Lord of creation," not only of the perceptible but also of the intelligible.
He calls God "the Almighty and Lord of creation," not only of the perceptible but also of the intelligible.
Revelation 1:9
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.
John wrote to the faithful according to the message and preaching of Christ, that they suffer much from those who persecute the godly; therefore, John considers himself a "companion in the sufferings" and "endurance," and likewise "in the kingdom" of God. Here, those to be a "companion in the sufferings" for the sake of the message are called to share in it with Jesus.
John says it is because "of Jesus"; for this is what the one in Jesus means.
And "because of His word and the testimony" which I bore by proclaiming His Gospel, John says, I became exiled "on the island of Patmos." Eusebius records that this happened to John in the Chronological Canon during the reign of Emperor Domitian. Then he says, while living on the aforementioned island,
John says it is because "of Jesus"; for this is what the one in Jesus means.
And "because of His word and the testimony" which I bore by proclaiming His Gospel, John says, I became exiled "on the island of Patmos." Eusebius records that this happened to John in the Chronological Canon during the reign of Emperor Domitian. Then he says, while living on the aforementioned island,
Revelation 1:10
· 2 passages
I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,
When John said, "I was in the Spirit" indicates a vision not perceptible to the senses, nor seen by the flesh or eyes, but rather by prophetic insight; concerning these spiritual perceptions Isaiah said: "He gave me understanding early on, He gave me an ear to hear, and the instruction of the Lord opened my ears." (Isa. 54:4)
There are many cities in Asia, but he himself commands to write to those who have been taught by him and have already accepted the faith of Christ. For what could one advise to those who are unbelieving and have turned away from the saving word?
Revelation 1:12-16
And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;
"The seven lampstands," as John himself goes on to explain, are the seven churches to which he has been commanded to write; he calls them "lampstands" because they bear the light of the glory of Christ. For he does not call them lamps, but "lampstands." This lamp itself does not emit light; rather, it contains within itself the power to illuminate. Christ illuminates His churches spiritually. For just as the holy apostle encourages those who have received the faith: "Become like stars in the world, holding forth the word of life," (Philip. 2:15-16) so too, the star itself does not possess light by itself but is receptive to an external light. In the same way, here the evangelist saw the churches not as lamps themselves but as "lampstands." For it has been said concerning Christ, "you wonderfully illuminate from eternal mountains," (Ps. 75:3) perhaps that means angelic powers; and again, towards the Father; "send forth your light and your truth" (Ps. 43:3); and again, the illumination of your face, O Lord. (Ps. 44:3) The participants in the divine light were recorded, some as stars, o…
"The seven lampstands," as John himself goes on to explain, are the seven churches to which he has been commanded to write; he calls them "lampstands" because they bear the light of the glory of Christ. For he does not call them lamps, but "lampstands." This lamp itself does not emit light; rather, it contains within itself the power to illuminate. Christ illuminates His churches spiritually. For just as the holy apostle encourages those who have received the faith: "Become like stars in the world, holding forth the word of life," (Philip. 2:15-16) so too, the star itself does not possess light by itself but is receptive to an external light. In the same way, here the evangelist saw the churches not as lamps themselves but as "lampstands." For it has been said concerning Christ, "you wonderfully illuminate from eternal mountains," (Ps. 75:3) perhaps that means angelic powers; and again, towards the Father; "send forth your light and your truth" (Ps. 43:3); and again, the illumination of your face, O Lord. (Ps. 44:3) The participants in the divine light were recorded, some as stars, others as lamps.
John says that the "lampstands" are "golden" because it is honorable and surpassing to receive the divine radiance.
And he says that "in the midst of the seven lampstands, one like a son of man"; for if the Lord Himself promises to dwell and walk among the souls that received Him, how would He not be "seen in the midst of the lampstands"?
He says that the "Son of Man," Christ, who humbled himself for us "taking the form of a servant," (Philip. 2:7) became the fruit of the womb according to the divine melody (Ps. 126:3); the womb of the undefiled and ever-virgin Mary; for since Mary is a human and our sister, it is fitting that the one born from her without seed, according to the flesh the Word of God, is called the "Son of Man."
And he has spoken carefully without saying "the son of man", but "like a son of man," and also God and Lord of all, Emmanuel; and the vision shows his varied form, outlining the shape from his works and powers.
And first, he puts on a priestly garment; for the long "robe" and the "belt" are priestly garments; for it is said to him from God and the Father: "You are a priest forever according to the order of Melchizedek." (Heb. 5:6; Ps. 109:4) But the apostle also calls Christ "a high priest and apostle of our confession," (Heb. 3:1) as one who performs priestly service and brings to himself and to the Father and the Spirit our confession of faith.
And he puts on "a golden belt," having a belt with decorated attire [φάρους], as prescribed by the law for priests. For it was necessary for the difference between slaves and master to be shown, between the shadowy law and the truth in the New Covenant.
"His head and his hair were white like wool, as white as snow." For the mystery according to Christ is new in its appearance, but indeed eternal in its good pleasure. For the divine apostle wrote concerning him the mystery hidden from the ages and from the generations, which now has been revealed to his saints, to whom he willed. Therefore, the ancient aspect of the mystery, as far as it reached into divine favor, reveals the gray of the head intermingled with "wool" and "snow."
"and his eyes were like a flame." It is shown since Christ is also light, and He calls Himself this, saying "I am the light and the truth," (Jn. 8:12; 14:6) or He reveals the fearful things and the threat against the seven churches to which the things of the Revelation are sent, as those who are not following His laws perfectly. And He says,
"his feet were like gleaming bronze." They say that the copper mined in Mount Lebanon is both pure and self-originating, becoming purer after being purified in a furnace from the moderate impurity within it; through this, the firm and unshakable faith in Christ, bright and visible, is shown to have been firmly established in safekeeping. For Christ has been called the rock [πέτρα] by the apostle (1 Cor. 10:4), and a precious stone [λίθος] in the foundations of Zion by Isaiah (Isa. 28:16). Or he means that the "gleaming bronze" is incense that is bronze-like, which the physicians [ἰατρῶν παῖδες] have been accustomed to call male [ἄρρενα].
But this one is fragrant when it is burning; for the burning "furnace" is a sign that it is being burned. It shows that the foundation of the evangelical proclamation; for the foundation of the rest of the body are the "feet," which is Christ; for He is fragrant and, by fixing the spiritual fragrance, both the things in heaven and those on earth. The foundation is Christ, and Paul refers to this in a certain letter he wrote to the Corinthians, wisely saying, "I have laid the foundation as an expert builder; another is building upon it. Each person must consider how they build upon it, for no one can lay any foundation other than the one already laid, which is Jesus Christ." (1 Cor. 3:10-11) That Christ is fragrant in a spiritual sense is attested by the bride in the Song of Songs, who, having received a share of His fragrance, declares both that "the scent of your perfumes is more delightful than all spices" and that "your name is like a poured-out perfume." (Song 1:3) Moreover, the Lord Himself presents Himself as fragrant in His words to the bride, saying, "I am the flower of the field, the lily of the valleys." (Song 2:1) What then? Did not Paul also, having become fragrant from the participation [μετουσίας] in Christ, say: "that we are the fragrance of Christ?" (2 Cor. 2:15) And again: "and the aroma of the knowledge of Him is revealed to us." (2 Cor. 2:14)
"and his voice was like the sound of many waters," John said; and rightly so. For how else could his utterance have reached every part of the earth, and the proclamation about him to the ends of the inhabited world, if it were not unheard of? Not by audible loudness, but by the power of the proclamation.
"and he had seven stars in his right hand," he said. He himself interprets these stars as the angels of the seven churches, as the divine Gregory said in the presence of the bishops, addressing the ruling angels; "for I believe that each church is guarded by a different angel, as John teaches in the Revelation." I believe that the "stars" are called the holy angels because of the abundant illumination of Christ within them; and they "are in His right hand." For they are deemed worthy of the most honorable position before God, and as if they rest in the hand of God.
"and out of his mouth went a sharp two-edged sword." Therefore, the divine David says to the Lord, "Fix your sword upon your thigh, O mighty one." (Ps. 44:4) For at that time, the evangelical laws commanded us to observe them strictly, for violating them was deadly; therefore, the place of the thigh where the sword was placed indicated a delay in punishment, for it was not yet fully prepared for slaughter. Now from "his mouth" comes forth the "sword," signifying the riddle [αἰνίγματος] that those who are disobedient to the evangelical commandments face the danger of being cut in two by the sword of the soul. This is what the Lord declares in the Gospels, making this clear; and the apostle said: "for the word of God is living and active, and sharper than any two-edged sword" (Heb.4:12) against those who disobey, clearly indicating the threat it raises. Therefore, this sharpness is also attributed to John; it is the same as the sharp style found in the writings of Paul.
"and his face was like the sun shining in its power," John said. Well said, "like the sun"; for the Lord is "the sun of righteousness," according to the prophet Malachi. (Mal. 4:2) But so that you do not think the illumination of Christ's "face," which enlightens every person coming into the world (Jn. 1:9), is a physical body that is transparent and visibly shining, he attributed it to his power, as if to say: the light of Christ is intelligible, operating by power (Col. 1:29), not a bodily appearance, but one that enlightens the eyes of the soul.
John says that the "lampstands" are "golden" because it is honorable and surpassing to receive the divine radiance.
And he says that "in the midst of the seven lampstands, one like a son of man"; for if the Lord Himself promises to dwell and walk among the souls that received Him, how would He not be "seen in the midst of the lampstands"?
He says that the "Son of Man," Christ, who humbled himself for us "taking the form of a servant," (Philip. 2:7) became the fruit of the womb according to the divine melody (Ps. 126:3); the womb of the undefiled and ever-virgin Mary; for since Mary is a human and our sister, it is fitting that the one born from her without seed, according to the flesh the Word of God, is called the "Son of Man."
And he has spoken carefully without saying "the son of man", but "like a son of man," and also God and Lord of all, Emmanuel; and the vision shows his varied form, outlining the shape from his works and powers.
And first, he puts on a priestly garment; for the long "robe" and the "belt" are priestly garments; for it is said to him from God and the Father: "You are a priest forever according to the order of Melchizedek." (Heb. 5:6; Ps. 109:4) But the apostle also calls Christ "a high priest and apostle of our confession," (Heb. 3:1) as one who performs priestly service and brings to himself and to the Father and the Spirit our confession of faith.
And he puts on "a golden belt," having a belt with decorated attire [φάρους], as prescribed by the law for priests. For it was necessary for the difference between slaves and master to be shown, between the shadowy law and the truth in the New Covenant.
"His head and his hair were white like wool, as white as snow." For the mystery according to Christ is new in its appearance, but indeed eternal in its good pleasure. For the divine apostle wrote concerning him the mystery hidden from the ages and from the generations, which now has been revealed to his saints, to whom he willed. Therefore, the ancient aspect of the mystery, as far as it reached into divine favor, reveals the gray of the head intermingled with "wool" and "snow."
"and his eyes were like a flame." It is shown since Christ is also light, and He calls Himself this, saying "I am the light and the truth," (Jn. 8:12; 14:6) or He reveals the fearful things and the threat against the seven churches to which the things of the Revelation are sent, as those who are not following His laws perfectly. And He says,
"his feet were like gleaming bronze." They say that the copper mined in Mount Lebanon is both pure and self-originating, becoming purer after being purified in a furnace from the moderate impurity within it; through this, the firm and unshakable faith in Christ, bright and visible, is shown to have been firmly established in safekeeping. For Christ has been called the rock [πέτρα] by the apostle (1 Cor. 10:4), and a precious stone [λίθος] in the foundations of Zion by Isaiah (Isa. 28:16). Or he means that the "gleaming bronze" is incense that is bronze-like, which the physicians [ἰατρῶν παῖδες] have been accustomed to call male [ἄρρενα].
But this one is fragrant when it is burning; for the burning "furnace" is a sign that it is being burned. It shows that the foundation of the evangelical proclamation; for the foundation of the rest of the body are the "feet," which is Christ; for He is fragrant and, by fixing the spiritual fragrance, both the things in heaven and those on earth. The foundation is Christ, and Paul refers to this in a certain letter he wrote to the Corinthians, wisely saying, "I have laid the foundation as an expert builder; another is building upon it. Each person must consider how they build upon it, for no one can lay any foundation other than the one already laid, which is Jesus Christ." (1 Cor. 3:10-11) That Christ is fragrant in a spiritual sense is attested by the bride in the Song of Songs, who, having received a share of His fragrance, declares both that "the scent of your perfumes is more delightful than all spices" and that "your name is like a poured-out perfume." (Song 1:3) Moreover, the Lord Himself presents Himself as fragrant in His words to the bride, saying, "I am the flower of the field, the lily of the valleys." (Song 2:1) What then? Did not Paul also, having become fragrant from the participation [μετουσίας] in Christ, say: "that we are the fragrance of Christ?" (2 Cor. 2:15) And again: "and the aroma of the knowledge of Him is revealed to us." (2 Cor. 2:14)
"and his voice was like the sound of many waters," John said; and rightly so. For how else could his utterance have reached every part of the earth, and the proclamation about him to the ends of the inhabited world, if it were not unheard of? Not by audible loudness, but by the power of the proclamation.
"and he had seven stars in his right hand," he said. He himself interprets these stars as the angels of the seven churches, as the divine Gregory said in the presence of the bishops, addressing the ruling angels; "for I believe that each church is guarded by a different angel, as John teaches in the Revelation." I believe that the "stars" are called the holy angels because of the abundant illumination of Christ within them; and they "are in His right hand." For they are deemed worthy of the most honorable position before God, and as if they rest in the hand of God.
"and out of his mouth went a sharp two-edged sword." Therefore, the divine David says to the Lord, "Fix your sword upon your thigh, O mighty one." (Ps. 44:4) For at that time, the evangelical laws commanded us to observe them strictly, for violating them was deadly; therefore, the place of the thigh where the sword was placed indicated a delay in punishment, for it was not yet fully prepared for slaughter. Now from "his mouth" comes forth the "sword," signifying the riddle [αἰνίγματος] that those who are disobedient to the evangelical commandments face the danger of being cut in two by the sword of the soul. This is what the Lord declares in the Gospels, making this clear; and the apostle said: "for the word of God is living and active, and sharper than any two-edged sword" (Heb.4:12) against those who disobey, clearly indicating the threat it raises. Therefore, this sharpness is also attributed to John; it is the same as the sharp style found in the writings of Paul.
"and his face was like the sun shining in its power," John said. Well said, "like the sun"; for the Lord is "the sun of righteousness," according to the prophet Malachi. (Mal. 4:2) But so that you do not think the illumination of Christ's "face," which enlightens every person coming into the world (Jn. 1:9), is a physical body that is transparent and visibly shining, he attributed it to his power, as if to say: the light of Christ is intelligible, operating by power (Col. 1:29), not a bodily appearance, but one that enlightens the eyes of the soul.
Revelation 1:17-19
And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:
It is customary for the holy prophets to see a vision and be struck with awe, revealing human weakness; and how much the divine surpasses the human and excels it with incomparable differences. This we also know from Joshua the son of Nave, when he saw the chief commander of the Lord's army (Jos. 1:9), and Daniel the man of desires in the visions that appeared to him. (Dan. 10:11; 8:17) "I," therefore, "fell at his feet as though dead," says the evangelist, struck with awe at the vision. "And he placed his right hand upon me, saying, 'Do not be afraid.'" The holy John could not have survived the terror if he had not leaned upon the saving right hand of the Son of God, which alone worked the greatest wonders by touch; and he says to me, "I am the first and the last." Thus he spoke: "I am the one who, at the end of the ages, came to dwell with you in the flesh for the salvation of all of you, I am the first and the firstborn of all creation (Col. 1:15). How then could it be possible for you to suffer any harm from my presence?" For if, being alive and the source of life, I became dea…
It is customary for the holy prophets to see a vision and be struck with awe, revealing human weakness; and how much the divine surpasses the human and excels it with incomparable differences. This we also know from Joshua the son of Nave, when he saw the chief commander of the Lord's army (Jos. 1:9), and Daniel the man of desires in the visions that appeared to him. (Dan. 10:11; 8:17)
"I," therefore, "fell at his feet as though dead," says the evangelist, struck with awe at the vision.
"And he placed his right hand upon me, saying, 'Do not be afraid.'" The holy John could not have survived the terror if he had not leaned upon the saving right hand of the Son of God, which alone worked the greatest wonders by touch; and he says to me,
"I am the first and the last." Thus he spoke: "I am the one who, at the end of the ages, came to dwell with you in the flesh for the salvation of all of you, I am the first and the firstborn of all creation (Col. 1:15). How then could it be possible for you to suffer any harm from my presence?" For if, being alive and the source of life, I became dead for your sake and again came to life after having trampled down death, how is it possible for you, who are alive through me and through my vision, to become dead?
If "I" too "hold the keys to death and Hades," so that I may kill or bring to life whomever I wish, leading them down to Hades and raising them up according to what is written about me, and as the prophet says, the pathways of death belong to me (Prov. 12:28), I would not send my worshippers and disciples prematurely to death. Since he will not die, he says:
"Write, then, what you have seen and what is, and what will happen afterward." In speaking of what is, he reveals both what has passed and what is present; and in speaking of what is about to happen, he reveals the future. For among the things seen in the holy vision, some were already accomplished, although they had reached their limit, they had not ceased to exist; therefore, concerning these things, he spoke of "what is," meaning what was present. As for "what will happen," the word would show it as it unfolded.
"I," therefore, "fell at his feet as though dead," says the evangelist, struck with awe at the vision.
"And he placed his right hand upon me, saying, 'Do not be afraid.'" The holy John could not have survived the terror if he had not leaned upon the saving right hand of the Son of God, which alone worked the greatest wonders by touch; and he says to me,
"I am the first and the last." Thus he spoke: "I am the one who, at the end of the ages, came to dwell with you in the flesh for the salvation of all of you, I am the first and the firstborn of all creation (Col. 1:15). How then could it be possible for you to suffer any harm from my presence?" For if, being alive and the source of life, I became dead for your sake and again came to life after having trampled down death, how is it possible for you, who are alive through me and through my vision, to become dead?
If "I" too "hold the keys to death and Hades," so that I may kill or bring to life whomever I wish, leading them down to Hades and raising them up according to what is written about me, and as the prophet says, the pathways of death belong to me (Prov. 12:28), I would not send my worshippers and disciples prematurely to death. Since he will not die, he says:
"Write, then, what you have seen and what is, and what will happen afterward." In speaking of what is, he reveals both what has passed and what is present; and in speaking of what is about to happen, he reveals the future. For among the things seen in the holy vision, some were already accomplished, although they had reached their limit, they had not ceased to exist; therefore, concerning these things, he spoke of "what is," meaning what was present. As for "what will happen," the word would show it as it unfolded.
Revelation 1:20
The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.
Since it was revealed to him who the "stars" are and what the "lampstands" represent, he then proceeds to instruct what each "of the churches" must bear witness to, and how to hold accountable the one that is fully straying from the divine purpose; while praising those that, at least in part, faithfully uphold the precision of the Gospel laws. And to correct those who have erred in other matters, Christ, "who desires all to be saved" (1 Tim. 2:4) and to become heirs of His own good things and partners, appointed the divine evangelist to send the appropriate word and teaching to each of the churches as a remedy; to Him be glory forever and ever. Amen.
Revelation 2:1
Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;
The first act of my words and interpretations has indeed been accomplished; now again another target must be struck, showing what is the exhortation to the churches. Therefore, first to the church in Ephesus, as presiding over the rest of Asia, it is commanded to write. He referred to the church in Ephesus in an indirect way as the angel of the church in Ephesus. For his angel, the protector of the church, has not sinned in a way that requires repentance upon hearing; he is the most holy one and, because of this, being at the right hand of the Lord, he bears this sign of his natural purity and radiant brilliance. Why was it necessary to say to the one who was exchanging words to write to the evangelist? For the divine angel was present and heard the things being said; for he was on the right hand of the one speaking, and finally, the holy one himself, interpreting the vision shown to him, says: He who has an ear, let him hear what the Spirit says to the churches. For he did not say this to the angels of the churches, but to the churches themselves. Therefore, in the other visions wh…
The first act of my words and interpretations has indeed been accomplished; now again another target must be struck, showing what is the exhortation to the churches. Therefore, first to the church in Ephesus, as presiding over the rest of Asia, it is commanded to write.
He referred to the church in Ephesus in an indirect way as the angel of the church in Ephesus. For his angel, the protector of the church, has not sinned in a way that requires repentance upon hearing; he is the most holy one and, because of this, being at the right hand of the Lord, he bears this sign of his natural purity and radiant brilliance. Why was it necessary to say to the one who was exchanging words to write to the evangelist? For the divine angel was present and heard the things being said; for he was on the right hand of the one speaking, and finally, the holy one himself, interpreting the vision shown to him, says: He who has an ear, let him hear what the Spirit says to the churches. For he did not say this to the angels of the churches, but to the churches themselves. Therefore, in the other visions wherever you find them, write these things to the angel of this church, that the words are not about the angel, but about the church. What does he command to be written to the church in Ephesus?
It is similar to saying, "this is what the one who surrounds, holds sway over, and binds together both the holy angels in heaven and the men on earth," for these are the seven stars. For these are the seven lampstands, as has been said before; because He walks in the midst of those who worship Him, and through the prophet He says: "I will dwell among them and walk among them." (Lev. 26:12)
He referred to the church in Ephesus in an indirect way as the angel of the church in Ephesus. For his angel, the protector of the church, has not sinned in a way that requires repentance upon hearing; he is the most holy one and, because of this, being at the right hand of the Lord, he bears this sign of his natural purity and radiant brilliance. Why was it necessary to say to the one who was exchanging words to write to the evangelist? For the divine angel was present and heard the things being said; for he was on the right hand of the one speaking, and finally, the holy one himself, interpreting the vision shown to him, says: He who has an ear, let him hear what the Spirit says to the churches. For he did not say this to the angels of the churches, but to the churches themselves. Therefore, in the other visions wherever you find them, write these things to the angel of this church, that the words are not about the angel, but about the church. What does he command to be written to the church in Ephesus?
It is similar to saying, "this is what the one who surrounds, holds sway over, and binds together both the holy angels in heaven and the men on earth," for these are the seven stars. For these are the seven lampstands, as has been said before; because He walks in the midst of those who worship Him, and through the prophet He says: "I will dwell among them and walk among them." (Lev. 26:12)
Revelation 2:2
I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:
He says, I know your works and your labor and your patience, "and nothing of the good things you do has escaped my notice." (Job 34:21) The one who formed the hearts of you all, who understands all your works (Ps. 32:15), and who says that you cannot bear evil men, has given you a spirit of perseverance.
The believers in Ephesus fulfilled the divine command: "not to trust every spirit, but to test the spirits to see whether they are from God." (1 Jn. 4:1) Therefore, they tested those who were preaching the Gospel among them and put them to the test; they found some false apostles who were delivering spurious doctrines, and he says that those around Cerinthus, who were contemporaries of the evangelist, were proclaimers of profane doctrines.
The believers in Ephesus fulfilled the divine command: "not to trust every spirit, but to test the spirits to see whether they are from God." (1 Jn. 4:1) Therefore, they tested those who were preaching the Gospel among them and put them to the test; they found some false apostles who were delivering spurious doctrines, and he says that those around Cerinthus, who were contemporaries of the evangelist, were proclaimers of profane doctrines.
Revelation 2:3
And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted.
He says, and you have patience and have endured for my name's sake, and have not grown fatigued, and you have done well indeed; for it is said, "Bear one another's burdens, and so fulfill the law of God." (Gal. 6:2)
Revelation 2:4-5
Nevertheless I have somewhat against thee, because thou hast left thy first love.
He says, but I have this against you, that you have abandoned your first love. Remember therefore from where you have fallen, and repent, and do the works you did at first in righteousness. As he says, "your good deeds have not escaped me," (Job. 34:21) likewise, you have not ceased your love for those in need. Therefore, return to the previous kindness taught by me, which you have neglected. He said, "See that you do not turn back from where you have gone out."
The coming to you does not indicate a transitional movement, since God fills all things, but rather a turning as if from patience to punishment. The removal of the lampstand, or rather the church, he says is its own abandonment which occurs against those who sin; in everything, they are thrown into confusion and turmoil, as it is also said: "My eye has been troubled in my anger; and my heart within me was troubled." (Ps. 30:10; 54:4)
The coming to you does not indicate a transitional movement, since God fills all things, but rather a turning as if from patience to punishment. The removal of the lampstand, or rather the church, he says is its own abandonment which occurs against those who sin; in everything, they are thrown into confusion and turmoil, as it is also said: "My eye has been troubled in my anger; and my heart within me was troubled." (Ps. 30:10; 54:4)
Revelation 2:6
But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.
He says, nevertheless, you have this in your favor, that you hate the works of the Nicolaitans, which I also hate. He placed the fault of the two achievements in the middle, so that from the praises at the extremes, he might console the blame in the middle, so that no one would be overwhelmed by the greater sorrow. Now, as for Nicolaus, the one for whom we are speaking, he became an arch-heretic, blasphemous and detestable. Therefore, those descended from him, turning away from those evils, found praise in Ephesus through Christ. Then, after the oracle, the evangelist sets forth his own, saying,
Revelation 2:7
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 tree of life, which is in the midst of the paradise of God.
He who has an ear, that is, one who is obedient, and who obeys divine laws, let him hear what the Spirit says to the churches. The Spirit says, either that the things of the Revelation were being accomplished in the Spirit, or that the Spirit refers to Christ, as He is and is understood to be God, just as a servant and the Son of Man speaks as he is and is understood to be a man. For the Godhead has been said to be spirit in general, as the Lord Himself says to the Samaritan woman He was speaking with: "God is spirit, and those who worship Him must worship in spirit and truth." (Jn. 4:24) What then does the Spirit say? This is a figurative expression; for the tree of life refers to the blessed and everlasting life, which the saints will enjoy in the kingdom of God, which is now called Paradise. For indeed, those here are said to be worthy as victors over the enemy and as avengers in these trials. But indeed, for the Lord to say, of my God, let no one be caused to stumble; for it is necessary, according to the economy of the flesh, that all humble words be observed. For indeed He als…
He who has an ear, that is, one who is obedient, and who obeys divine laws, let him hear what the Spirit says to the churches. The Spirit says, either that the things of the Revelation were being accomplished in the Spirit, or that the Spirit refers to Christ, as He is and is understood to be God, just as a servant and the Son of Man speaks as he is and is understood to be a man. For the Godhead has been said to be spirit in general, as the Lord Himself says to the Samaritan woman He was speaking with: "God is spirit, and those who worship Him must worship in spirit and truth." (Jn. 4:24) What then does the Spirit say?
This is a figurative expression; for the tree of life refers to the blessed and everlasting life, which the saints will enjoy in the kingdom of God, which is now called Paradise. For indeed, those here are said to be worthy as victors over the enemy and as avengers in these trials. But indeed, for the Lord to say, of my God, let no one be caused to stumble; for it is necessary, according to the economy of the flesh, that all humble words be observed. For indeed He also said in the Gospel: "I am going to my Father, and your Father, and my God, and your God." (Jn. 20:17) These things were conveyed to the church of Ephesus.
This is a figurative expression; for the tree of life refers to the blessed and everlasting life, which the saints will enjoy in the kingdom of God, which is now called Paradise. For indeed, those here are said to be worthy as victors over the enemy and as avengers in these trials. But indeed, for the Lord to say, of my God, let no one be caused to stumble; for it is necessary, according to the economy of the flesh, that all humble words be observed. For indeed He also said in the Gospel: "I am going to my Father, and your Father, and my God, and your God." (Jn. 20:17) These things were conveyed to the church of Ephesus.
Revelation 2:8
And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;
First, meaning that the Lord calls Himself by the essence of the Godhead [τῆς θεότητος]; Last, indeed, meaning, by the incarnation and the economy with the flesh. He who is said to have died and came to life again; he who is said to have come to the experience of death, and by death has destroyed death (2 Tim. 1:10).
Revelation 2:9
· 2 passages
I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.
And the slander of the illegitimate Jews is interpreted as the confession of Judas. Therefore, the true Jews, and the spiritual Israel, would be those who confess Christ, and Israel are those who see God in spirit. "For the one who is a Jew outwardly is not a Jew, nor is circumcision that is outward in the flesh" pleasing to God, as Paul says, "but the one who is a Jew inwardly, and circumcision is of the heart," not of the flesh. (Rom. 2:28) Therefore, the Jews who have remained in unbelief form a blasphemous synagogue, led by Satan.
I know your affliction and your poverty, yet you are rich, yet do not say anything like the disobedient Jews said who rejected the faith, "that we have fasted and you did not notice, we have humbled our souls and you did not pay attention." (Isa. 58:3) But he says you are rich because you have Christ as your wealthy protector, even though he became poor for our sake (2 Cor. 8:9) by taking the form of a servant (Philip. 2:7).
Revelation 2:10
· 2 passages
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.
Be faithful until death, and I will give you the crown of life. This is true: for it has been said, "He who endures to the end will be saved," (Matt. 10:22) but not the one who throws their shield [ῥίψασπις] and, having grown weak, turns away from the struggles.
Do not fear anything, he says, of what you are about to suffer. behold, the Devil is about to throw some of you into prison, so that you may be tested; and you will have a trial for ten days. For indeed by the power of the Devil, men do evil to the godly. But God consents, testing them more thoroughly through trials. But take heart, he says, your suffering is brief and short-lived.
Revelation 2:11
He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.
He who has an ear, let him hear what the Spirit says to the churches. The one who conquers will not be harmed by the second death. What has been said is very precise; for in the first death, which is the separation of the soul from the body, all alike, both the righteous and the sinners, become prisoners, so that the divine decree may reach its end: "you are dust, and to dust you shall return." (Gen. 3:19) But in the second death, which the Lord calls sin, saying, "Let the dead bury their own dead," (Matt. 8:22) the victors over temptations would not be wronged.
Revelation 2:12
And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;
And to the church in Pergamum write: I am the one who has the sword coming out of my mouth, so that I may avenge those who violate my commandments; for the danger of those who do not obey the divine commands is signified by the sword in the mouth.