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NASB (UPDATED) TEXT: Rev_2:2-7
2I know your deeds and your toil and perseverance, and that you cannot tolerate evil men, and you put to the test those who call themselves apostles, and they are not, and you found them to be false; 3and you have perseverance and have endured for My name's sake, and have not grown weary. 4But I have this against you, that you have left your first love. 5Therefore remember from where you have fallen, and repent and do the deeds you did at first; or else I am coming to you and will remove your lampstand out of its place—unless you repent. 6Yet this you do have, that you hate the deeds of the Nicolaitans, which I also hate. 7"He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God.
Rev_2:2 "I know" The form is a perfect active indicative of oida, but translated as a present. Jesus sees, understands, and cares for His churches. His concern involves both affirmation and discipline (which is a form of parental love). This same phrase is repeated in all seven letters (cf. Rev_2:2; Rev_2:4; Rev_2:13; Rev_2:19; Rev_3:1; Rev_3:8; Rev_3:15).
The Old Testament background of this term implies intimate, personal relationship (cf. Gen_4:1; Jer_1:5).
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▣ "your deeds and your toil" This was an active church, but they had forgotten the priority of fellowship with Christ (cf. Rev_2:4). Too many good things had robbed them of the best (cf. Gal_3:1).
▣ "perseverance" This term implies a voluntary, active, steadfast endurance. This is a major theme of the book (cf. Rev_1:9; Rev_2:2-3; Rev_2:19; Rev_3:10; Rev_13:10; Rev_14:12).
Perseverance must be balanced with security (cf. Rev_2:7; Rev_2:11; Rev_2:17; Rev_2:26; Rev_3:5; Rev_3:11-12; Rev_3:21). Most biblical truths are presented in dialectical, seemingly paradoxical, pairs. Both are equally true, but neither is true alone. Salvation is an initial repentance and faith followed by lifestyle repentance, faith, obedience, service, and steadfastness! See Special Topic below.
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NASB "evil men"
NKJV "those who are evil"
NRSV "evildoers"
TEV "evil people"
NJB "wicked people"
This is literally kakous (kakos), which is often used of "evil people." The synonym ponçros can be used of evil (neuter) or evil people and ultimately of the evil one (masculine, cf. Mat_5:37; Mat_13:38; Joh_17:15). Context and usage confirm that this text must refer to "bad people" (cf. Rom_2:9; Rom_13:4) in the church (false teachers) or possibly in the community.
Kakos is used only twice in Revelation, here and Rev_16:2, where it is used to describe the results of the "bowls of the wrath of God" (i.e., sores).
▣ "you put to the test" This Greek term (peirazô) meant to test with either good or bad (majority) intentions (cf. Rev_2:2; Rev_2:10; Rev_3:10). The related term (peirasmos) had the connotation of testing with the view toward destruction. The balance is found in 1Jn_4:1 where believers are to test (dokimazô) with a view toward approval those who claim to speak for God. The call for believers to examine those who claim to speak for God is found in both Testaments (cf. Deu_13:1-5; Deu_18:22; Mat_7:15-23; 1Jn_4:1-6).
There is tension in the NT related to believers critically judging each other (cf. Mat_7:1-5). However, Christians are called to evaluate each other for leadership roles (cf. Mat_7:5-6; Mat_7:15; 1Co_5:1-12; 1 Timothy 3; 1Jn_4:1-6). Attitude and motive are the keys to proper evaluation (cf. Gal_6:1; Rom_2:1-11; Rom_14:1-23; Jas_4:11-12).
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▣ "those who call themselves apostles" This use of the term "apostles" does not refer to The Twelve, but to the wider use of the term (cf. Act_14:14; Rom_16:7; 1Co_15:7; Gal_1:19; Eph_4:11; 1Th_2:6). The NT often addresses the subject of false apostles or teachers (cf. Mat_7:15-16; Mat_24:24; Act_20:29; 2Co_11:13-15; 1Jn_4:1 and throughout the Pastoral Epistles). This church had correctly identified these false apostles and rejected them.
Rev_2:3 This church was faithful amidst difficult circumstances, even persecutions. They had not denied Christ or grown weary in well-doing (cf. Gal_6:9; Heb_12:3; Jas_5:7-8). See note at Rev_2:7.
Rev_2:4
NASB, NKJV "you have left your first love"
NRSV "you have abandoned the love you had at first"
TEV "you do not love me now as you did at first"
NJB "you have less love now than formerly"
There have been several theories as to what this meant.
1. TEV and Charles Williams translations assume it means love for Christ.
2. James Moffatt assumed it means love for one another.
3. Hershell Hobbs in his commentary assumed it means love for the lost.
4. J. B. Phillips in his translation combined all of the above.
5. Some think it is related to the problem of second generation believers (cf. Jdg_2:7-10).
6. Some see it as a loveless church of cold orthodoxy (cf. 1 Corinthians13).
Rev_2:5 "remember" This is a present active imperative meaning "always keep in mind." Believers are often admonished to remember their previous condition in sin and their new position in the grace and mercies of God through Christ.
▣ "from which you have fallen" This is a perfect active indicative. Leaving their "first love" had become a settled condition of neglect!
▣ "repent and do the deeds you did at first" These are two aorist active imperatives. Notice the church as a whole is called on to make a decisive repentance (cf. 2Ch_7:14) and to become active in its love for Christ, for each other, and for the lost.
Repentance is crucial for a faith relationship with God (cf. Mat_3:2; Mat_4:17; Mar_1:15; Mar_6:12; Luk_13:3; Luk_13:5; Act_2:38; Act_3:19; Act_20:21). The Hebrew term meant a change of actions, while in Greek it meant a change of mind. Repentance is a willingness to change from one's self-centered existence to a life informed and directed by God. It calls for a turning from the priority and bondage of the self. Basically it is a new attitude, a new worldview, a new master. Repentance is God's will for every fallen child of Adam, made in His image (cf. Eze_18:21; Eze_18:23; Eze_18:32 and 2Pe_3:9).
The NT passage which best reflects the different Greek terms for repentance is 2Co_7:8-12.
1. lupç, "grief" or "sorrowing" Rev_2:8 (twice), Rev_2:9 (thrice), Rev_2:10 (twice), Rev_2:11
2. metamelomai, "after care," Rev_2:8 (twice), Rev_2:9
3. metanoeô, "repent," "after mind," Rev_2:9-10
The contrast is between a false repentance (metamelomai, cf. Judas, Mat_27:3 and Esau, Heb_12:16-17) and a true repentance (metanoeô, cf. Peter, Joh_21:15-23; Mat_26:75; Mar_14:72; Luk_22:62).
True repentance is theologically linked to
1. Jesus' preaching on the conditions of the New Covenant (cf. Mat_4:17; Mar_1:15; Luk_13:3; Luk_13:5)
2. the Apostolic sermons in Acts (kerygma, cf. Act_3:16; Act_3:19; Act_20:21)
3. God's sovereign gift (cf. Act_5:31; Act_11:18 and 2Ti_2:25)
4. perishing (cf. 2Pe_3:9)
Repentance is not optional!
▣ "or else I am coming to you" This is a common theme in this book; Christ is coming soon (cf. Rev_1:2-3; Rev_2:5; Rev_2:16; Rev_2:25; Rev_3:3; Rev_3:11). In the OT the coming of God could bring blessing or judgment. In this context Christ was coming to discipline His church (cf. 1Pe_4:17)! Therefore, it has a temporal, as well as eschatological, orientation.
▣ "and will remove your lampstand out of its place" The lampstand symbolizes the entire church. This may have involved the removal of Christ's presence and blessing. The entire congregation was not facing apostasy, but the loss of their effective ministry. This also applies to the churches of Pergamum (cf. Rev_2:16); Thyatira (cf. Rev_2:22-23); Sardis (cf. Rev_3:3); and Laodicea (cf. Rev_3:19). It is possible that each of these churches were affected by a Nicolaitan type of false teaching which promoted compromise with pagan culture.
Rev_2:6 "that you hate the deeds of the Nicolaitans" There has been much speculation about who these Nicolaitans were and what they believed. The only biblical source we have is Rev_2:6; Rev_2:14-15. Speculation began early in the Church around a.d. 180 when Irenaeus and Hippolitus supposed that these were the followers of one of "the seven" chosen in Act_6:5 named Nicolas. This is totally unsubstantiated. Irenaeus, in his book, Contra-heresies, 3:11:7, assumed that they were followers of Cyrenian Gnosticism of the second century. Eusebius, in his book, Ecclesiastical History, 3:29:1, said that this particular sect did not last long.
In Rev_2:14-15, the teachings of Balaam and the teachings of the Nicolaitans are similar. There is a possible etymological connection between their names in Greek; it means "conqueror" and "people" (very similar to the meaning of the name Nicodemus). What is obvious is that both were encouraging believers to participate in pagan worship practices which involved ritual sexual activity. In this sense the Nicolaitans and Balaamites (cf. Num_25:1-9; Num_31:16-18) are very similar to the teachings of Jezebel (cf. Rev_2:20).
Rev_2:7 "He who has an ear, let him hear what the Spirit says to the churches" This admonition is repeated throughout the letters to the seven churches (cf. Rev_2:7; Rev_2:11; Rev_2:17; Rev_2:29; Rev_3:6; Rev_3:13; Rev_3:22). It was a phrase that came from the words of Jesus (cf. Mat_11:15; Mat_13:9; Mat_13:43). Spiritual truth must be responded to by mind and hand. This is similar to the Hebrew term shema, "hear so as to do" (cf. Deu_5:1; Deu_6:4; Deu_9:1; Deu_20:3; Deu_27:9-10).
▣ "churches" See Special Topic at Rev_1:4.
▣ "To him who overcomes" There is a continuing theological emphasis on the perseverance of believers (cf. Rev_2:7; Rev_2:11; Rev_2:17; Rev_2:25-26; Rev_3:4-5; Rev_3:11-12; Rev_3:21). It is the experiential evidence of a true conversion (cf. Mat_24:13; Gal_6:9)! Jonathan Edwards said, "Sure proof of election is that one holds out to the end." W. T. Conner said, "The salvation of a man elected to salvation is from all eternity certain in the mind and purpose of God, yet it is conditioned upon faith, and a faith that perseveres and conquers." See Special Topic at Rev_2:2.
▣ "I will grant to eat of the tree of life which is in the Paradise of God" This is an allusion to a tree in the Garden of Eden (cf. Gen_2:9). As humans began in fellowship with God and with the animals in a garden, so the Bible ends in the same manner (cf. Isa_11:6-9; Rev_22:2; Rev_22:14; Rev_22:19).
The term "paradise" was a Persian word for a nobleman's walled garden, which was used in the Septuagint to translate the Garden of Eden (cf. Eze_28:13; Eze_31:8). It is one of the many references to the Messianic age that is found throughout the letters to the seven churches.
The term "paradise" is used in two senses: (1) in Luk_23:4 it may refer to the righteous part of Sheol/Hades (see Special Topic at Rev_1:8). Jesus tells the repentant thief that he would be with Him there that day (Jesus did not return to heaven for 40 days, cf. Joh_20:17) and (2) in 2Co_12:3 it refers to God's presence, God's heavenly throne room ("the third heaven").
God's purpose for mankind, made in His image and likeness (Gen_1:26-27), has always been eternal life. The fall of Genesis 3 and the rest of the Bible document God's commitment to mankind's redemption and eternal fellowship with Him. This fallen world, this gap in full fellowship, was not God's desire, but mankind's shame. God will restore creation for His purposes.
NASB (UPDATED) TEXT Rev_2:8-11
8And to the angel of the church in Smyrna write: The first and the last, who was dead, and has come to life, says this: 9I know your tribulation and your poverty (but you are rich), and the blasphemy by those who say they are Jews and are not, but are a synagogue of Satan. 10Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you will be tested, and you will have tribulation for ten days. Be faithful until death, and I will give you the crown of life. 11He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt by the second death."
Rev_2:8 "The first and the last" This is one of the recurrent titles for Jesus found in Rev_1:17; Rev_22:13. Initially it referred to YHWH (cf. Isa_41:4; Isa_44:6; Isa_48:12). It is synonymous with the phrase "I am the Alpha and Omega" (cf. Rev_1:8; Rev_21:6; 27:13) and "the beginning and the end" (cf. Rev_21:6; Rev_22:13). See fuller note at Rev_1:8.
▣ "who was dead, and has come to life" This may have been a slap at the nature cult of Cybele, the mother goddess. Many of the ancient fertility religions based their worldview on personified cycles of nature, winter death, and spring rebirth. In context this relates theologically to Rev_1:18; Rev_5:6, where Jesus is the lamb that was slain but is now alive. It emphasizes Jesus' once-for-all (not repeated) substitutionary death and resurrection (cf. Heb_7:27; Heb_9:12; Heb_9:28; Heb_10:10).
Rev_2:9 "I know your tribulation and your poverty" These are two very strong Greek words. They are significant because the city of Smyrna was very prosperous. The fact that the church was poor seems to imply economic persecution. It is theologically significant that in the book of the Revelation believers suffer "tribulations" from unbelievers and the evil one, but unbelievers suffer "the wrath of God." See full note at Rev_7:14. Believers are always protected (sealed, see Special Topic at Rev_7:2) from divine judgment.
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▣ "(but you are rich)" Believers cannot judge their standing in Christ by worldly standards (cf. Mat_6:33).
NASB, NKJV "blasphemy"
NRSV, NJB "slander"
TEV "evil things said against you"
This is literally the term "blasphemy," which had an OT connotation of "to revile" and was usually used in connection with verbal attacks on YHWH (cf. Lev_24:13-23). Twice in the OT the term "blessed" (barak) is used in the sense of blasphemy (cf. 1Ki_21:10; 1Ki_21:13). In context these Jewish religionists claim to know God ("bless God"), but they do not (cf. Mat_7:21-23).
▣ "who say they are Jews and are not" A very similar phrase is used in Rev_3:9; there it is obvious that they are racial Jews who claim to be God's people but really are not (cf. Joh_8:44; Rom_2:28-29; Gal_3:29; Gal_6:16). From Acts and Galatians we know that the Jews caused great opposition to the proclamation of the gospel (cf. Act_13:50; Act_14:2; Act_14:5; Act_14:19; Act_17:5).
Rev_2:13 suggests that this refers to local cults of emperor worship called the Concilia which demanded that Christians call Caesar "Lord" and burn incense to him once a year.
▣ "a synagogue of Satan" John saw the world in sharp contrast, God versus Satan. Satan (see hyperlink at Rev_12:3) is mentioned often in the book (cf. Rev_2:9; Rev_2:13; Rev_3:9; Rev_12:9-10; Rev_20:2; Rev_20:7). He slanders the believers and energizes their persecutors. This conflict or dualism in the spiritual realm characterizes apocalyptic literature. There is a battle for control of the hearts and minds of the children of Adam.
Rev_2:10 "Do not fear" This is a present middle or passive (deponent) imperative with the negative particle which usually meant to stop an act already in process. These churches were afraid. Persecutions were a sign of their salvation and God's blessings (cf. Mat_5:10-12).
▣ "the devil is about to cast some of you into prison" Behind evil human leaders lurks a supernatural personal force of evil (cf. Eph_6:10-19).
The term Satan is an OT title and description. His God-given task was to provide a rebellious, self-centered alternative to mankind and thereby accuse them when they yielded to temptation (cf. Genesis 3; Job 1-2; Zechiah 3). There is a development of evil in the OT. Satan was created as a servant and progressed into an enemy (cf. An Old Testament Theology by A. B. Davidson p. 300-306).
It is surely an assumption that the highly figurative language of Isaiah 14, which directly refers to the arrogant King of Babylon, and Ezekiel 28, which directly refers to the prideful King of Tyre, ultimately identifies the spiritual pride and fall of Satan. The language of Ezekiel 28 is taken from a description of the Garden of Eden. It is difficult to accept a description of a human, historical, pagan king in angelic terms taken from Eden (cf. Genesis 3). However, Ezekiel does the very same thing with the King of Egypt in chapter 31. He is described as a huge tree in the garden of Eden.
All believers long for more information, especially about the origins of God, angels, evil, etc. We must be cautious of turning metaphorical, prophetic description into dogmatic theology. Much modern theology comes from isolated, figurative texts mixed with modern concepts, both theological and literary (Dante and Milton).
In the NT he is called the devil (cf. Rev_12:9; Rev_12:12; Rev_20:2; Rev_20:10), which is a composite Greek term meaning "to throw across," "to slander," or "bring accusations against." This again reflects his task of accusing and tempting. These terms are synonymous in the Revelation (cf. Rev_12:9; Rev_20:2). See hyperlink at Rev_12:9.
▣ "that you may be tested" This term is used in two senses: (1) believers are tested so as to show their true faith and grow stronger (cf. Rev_2:10; Act_14:27; Rom_5:3-4; Rom_8:17-19; Heb_5:8; Jas_1:2-4; 1Pe_4:12-19) and (2) unbelievers are tested to show their unbelief and deserved judgment (cf. Rev_3:10). In Revelation the Christian's trials are called "tribulations" (see Special Topic at Rev_2:9), while the unbelievers are subjected to "the wrath of God."
There were two Greek terms translated "test," "try," or "tempt." One had the connotation of "to test with a view toward destruction" (peirasmos, peirasmo). The other terms (dokimos, dokimazo) were used with the connotation of "to test with a view toward approval." Satan tempts to destroy; God tests to strengthen (cf. 1Th_2:4; 1Pe_1:7; Gen_22:1; Exo_16:4; Exo_20:20; Deu_8:2; Deu_8:16; Deu_13:3; Jdg_2:22; 2Ch_32:31). See Special Topic at Rev_2:2.
▣ "ten days" There has been much speculation about the phrase "ten days":
1. some say that it referred to a literal ten day period of persecution in the city of Smyrna in John's day
2. others say that because ten is the number of completion, it simply meant a complete number of days of persecution
3. some say that it referred to an unspecified period of persecution
The good news is that it has a limit. The persecution will end!
However, in an apocalyptic book one is never sure if the numbers are used figuratively or literally. If the number was often used in the OT and interbiblical apocalyptic literature with a symbolic meaning then probably it is figurative. The most often used symbolic numbers are 3, 4, 6, 7, 10, 12 and their multiples (see Special Topic at Rev_1:4).
▣ "be faithful unto death" This is a present middle or passive (deponent) imperative which emphasizes the believer's need to continue in faith even if it means physical death (cf. Mat_2:13; Mat_12:11; Mat_10:22; Mat_24:13; Luk_12:4; Gal_6:9). Some believers were and are killed. This is the paradox of the sovereignty of God and our experience in a fallen world.
▣ "and I will give you the crown of life" This was the victor's crown called the "stephanos" (cf. 1Co_9:25). It was the reward of Christian martyrs. We learn from Eusebius' Ecclesiastical History, 4:15, that there were many martyrs, including Bishop Polycarp of Smyrna. There are also other crowns (rewards) mentioned in the New Testament (cf. 2Ti_4:8; Jas_1:12; 1Pe_5:4; Rev_3:11).
John uses the term for life, zoç, to refer to eternal life, resurrection life (cf. Joh_1:4; Joh_3:15; Joh_3:36; Joh_4:14; Joh_4:36; Joh_5:24; Joh_5:26; Joh_5:29; Joh_5:39-40; Joh_6:27; Joh_6:33; Joh_6:35; Joh_6:40; Joh_6:47-48; Joh_6:51; Joh_6:53-54; Joh_6:63; Joh_6:68; Joh_8:12; Joh_10:10; Joh_10:28; Joh_11:25; Joh_12:25; Joh_12:50; Joh_14:6; Joh_17:2-3; Joh_20:31; Rev_2:7; Rev_2:10; Rev_3:5; Rev_13:8; Rev_17:8; Rev_20:12; Rev_20:15; Rev_21:6; Rev_21:27; Rev_22:1-2; Rev_22:14; Rev_22:17; Rev_22:19). True life is far more than physical existence!
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Rev_2:11 "He who overcomes" This is also a recurrent admonition to faithfulness (cf. Rev_2:7; Rev_2:17; Rev_2:26; Rev_3:5; Rev_3:12; Rev_3:21; Rev_21:7). It is certainly an emphasis on perseverance (see Special Topic at Rev_2:2).
▣ "will not be hurt by the second death" This is a double negative construction with aorist passive subjunctive which shows God's ultimate care for those who are martyred (cf. Rev_12:11). The "second death" referred to hell (see Special Topic at Rev_1:18) or eternal separation from fellowship with God (cf. Rev_20:6; Rev_20:14; Rev_21:8).
▣ "He who has an ear, let him hear" This is a recurrent admonition for spiritual attention and discernment (cf. Rev_2:7; Rev_2:11; Rev_2:17; Rev_2:29; Rev_3:6; Rev_3:13; Rev_3:22; Rev_13:9).
NASB (UPDATED) TEXT Rev_2:12-17
12"And to the angel of the church in Pergamum write: The One who has the sharp two-edged sword says this: 13'I know where you dwell, where Satan's throne is; and you hold fast My name, and did not deny My faith even in the days of Antipas, My witness, My faithful one, who was killed among you, where Satan dwells. 14But I have a few things against you, because you have there some who hold the teaching of Balaam, who kept teaching Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols and to commit acts of immorality. 15So you also have some who in the same way hold the teaching of the Nicolaitans. 16Therefore repent; or else I am coming to you quickly, and I will make war against them with the sword of My mouth. 17He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, to him I will give some of the hidden manna, and I will give him a white stone, and a new name written on the stone which no one knows but he who receives it.'"
Rev_2:12 "The One who has the sharp, two-edged sword" This is the same reference to the glorified Jesus found in Rev_1:16. It was an OT metaphor for YHWH (cf. Isa_11:4; Isa_49:2). It is used in the NT for the penetrating power of the word of God (cf. Rev_2:16; 2Th_2:8; Heb_4:12).
Rev_2:13 "I know where you dwell" "Dwell" in the OT implied "to live permanently with." These believers faced strong local governmental and demonic pressure. Jesus knew them and their perilous situation. He was there with them.
▣ "where Satan's throne is" There have been several possible interpretations of this phrase:
1. It could refer to the large throne of Zeus which was located in Pergamum.
2. It could refer to the god of healing, Asclepios, whose symbol was a serpent.
3. It seems that the whole city looked like a giant throne because of the Acropolis which stood hundreds of feet above the city itself.
4. It could be a reference to the Concilia, the local organization to promote emperor worship, which was very powerful in Pergamum.
Because of the historical context, either #1 or #4 seems best.
▣ "you hold fast My name" This is a present active indicative. It shows the significance of the name as representing the character of a person. Believers trust by calling on His name (cf. Joh_1:12; Joh_3:18; Rom_10:9-13) and worship by calling on His name (cf. Gen_4:26; Gen_12:8; Gen_26:25) and persevere by calling on His name (cf. Joh_17:11-12).
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▣ "and did not deny My faith" This is an aorist middle (deponent) indicative. During these early centuries of Christianity, and even today in certain societies, there was a real temptation to save one's prosperity or life by denying faith in Christ during physical or judicial trials. The church has always struggled with how to handle these apostates.
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▣ "Antipas, My witness" We know nothing about this man. The title given him is the same that was used for Christ in Rev_5:1. The term "witness" can mean "martyr" (cf. Rev_11:3; Rev_17:6). Tertullian said that Antipas was roasted in a brazen bull, but this is simply later tradition.
Rev_2:14 "yet I hold it somewhat against you" Jesus had a negative statement for six of the seven churches. Righteous living in some areas does not excuse sin in others!
▣ "because you have there some who hold to the teaching of Balaam" Balaam was a prophet of God (cf. Num_24:2) who was lured into helping to compromise the people of Israel (cf. Num. Num_24:22-25 and Num_31:16). He is condemned in both the OT and the NT (cf. Num_31:16; 2Pe_2:15; Jud_1:11).
It is possible that the name Balaam in Hebrew meant "conqueror of the people" and the name Nicolaitans may have meant the same thing in Greek (Nicodemus of John 3 also has a similar meaning). This would identify these two groups as to their immoral practices (cf. Jezebel, Rev_2:20).
▣ "who kept teaching Balak to put a stumbling block before the sons of Israel" Balaam's suggestion to Balak, King of Moab, was to involve the children of Israel in the fertility worship of Ba'al (cf. Num_25:1-3). There was a continuing cultural temptation to the sexual worship practices of first century pagans.
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▣ "to eat things sacrificed to idols and to commit acts of immorality" These two sins involved pagan worship practices (cf. Num_25:1-3; Num_31:16). Not only were there pagan meals where the food was sacrificed to idols (cf. 1Co_8:1-13), but often sexual immorality was the normal and expected worship practice at these pagan assemblies. Human sexual activity was a supposed means of assuring the health and fertility of herds, crops, and society.
Rev_2:15 "you also have some who in the same way hold the teaching of the Nicolaitans" Because of the similarity of the teachings of Balaam, the Nicolaitans (cf. Rev_2:6), and Jezebel (cf. Rev_2:20), all three of these refer to pagan, idolatrous worship practices. Believers must not revert to, or compromise with, the pagan cultures.
Rev_2:16 "Therefore repent" See note at Rev_2:5.
▣ "or else I am coming to you quickly, and I will make war against them with the sword of My mouth" This is an aorist active imperative. There is an ongoing emphasis concerning repentance (cf. Rev_2:5; Rev_2:16; Rev_2:22; Rev_3:3; Rev_3:19). The coming could refer to temporal judgment against the church or to the Second Coming of Christ to judge the world. It is significant that the church as a whole was called on to repent (cf. Rev_3:20; 2Ch_7:14) because of the sins of some; if they did not, the consequences were corporate discipline! See Special Topic: Soon Return at Rev_1:2.
Rev_2:17 "to him I will give some of the hidden manna" Manna was God's supernatural provision for the children of Israel during the Wilderness Wandering Period (cf. Exo_16:14-15; Exo_16:31; Psa_78:17-33, especially Rev_2:24). There have been several theories proposed to interpret this cryptic phrase:
1. It could refer to the Ark of the Covenant being brought out of hiding by Jeremiah from Mt. Nebo (cf. 2Ma_2:4-8) because it contained a jar of manna (cf. Exo_16:32-34; Heb_9:4).
2. It could refer to the food of the new age of righteousness (cf. II Baruch 29:8).
The exact reference is uncertain but it was obviously an allusion to the new age of the Spirit inaugurated by Christ. Some have even asserted that because of Joh_6:31-35, the hidden manna referred to Christ Himself. This is a good example of the difficulty in interpreting the specific details of this book which the contemporary hearer understood, but the exact reference has since been lost.
▣ "and I will give him a white stone" This stone, also called Tessera, had many usages in the Ancient Near East.
1. it could be used for a ticket to special banquets
2. it could be used to vote for acquittal by a jury
3. it could be used as a symbol of victory for an athlete
4. it could be used to show the freedom of a slave.
In this context, #1 seems to be the best, referring to the Messianic Banquet (a common theme in Jewish apocalyptic literature).
▣ "and a new name written on the stone which no one knows but he who receives it" This new name seems to be a symbol of the New Age or a title for the Messiah (cf. Isa_56:5; Isa_62:2; Isa_65:15; see hyperlink at Rev_1:1). This new name is mentioned often in the book of the Revelation (cf. Rev_3:12; Rev_14:1; Rev_19:12-13; Rev_19:16; Rev_22:4).