the blame, thus showing, as Paul in his epistles was wont to show, that it was more grateful to commend than to reprove.

(3) Encouragement, admonition, exhortation, or warning, then follows, according to what the nature of the case respectively demands. Particulars are stated wherein reformation is needed; and grounds of hope and encouragement are placed before those, who are making vigourous efforts in the way of duty. All are admonished that Christ is at hand, and that he will punish or reward, as their respective conduct and character may require.

(4) The closing part of all the epistles exhibits a remarkable uniformity, which still is mingled with variety. Each close exhibits the admonition: ò ¿yow ous, ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις, in the very same words. In connection with this, o vizav or tõ vizovτi appears, and to each person thus characterized, promises are made, all of which vary in costume and manner, but convey substantially the same ideas. To one church it is said: They shall eat of the tree of life, which is in the paradise of God, 2: 7; to another: They shall not be harmed by the second death, 2: 11; to another: They shall eat of the hidden manna, and wear a mitre, adorned with a pellucid and precious stone in front, on which the incommunicable name [Jehovah] is engraved, 2: 17; to a fourth: They shall have kingly power, and be made splendid as the morning star, 2. 27-29; to a fifth They shall be clothed in white, and their names be kept in the Lamb's book of life, 3; 5; to a sixth: They shall have a permanent place in the temple of God, and be enrolled as citizens belonging to the heavenly city, 3: 12; to a seventh: They shall sit down as kings, with the Redeemer, on his throne of exaltation in the heavenly world, 3: 21. Thus, while all the epistles are exactly alike as to the admonition which urges them to hearken unto him who addresses the churches, yet all at the same time vary in regard to the costume and tenor of the promises which are made, in case of final victory over spiritual enemies. Has not a writer, now, who exhibits so much grave uniformity in one case, and so pleasing a variety in another, the first adapted to solemn admonition, and the last to relieve the mind from all approach to dullness occasioned by repetition-has not such a writer, to say the least, a tact of no ordinary character?

:

One other circumstance should be noted here. This is, that the monition: '0 ἔχων οὖς, ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις, in the first three epistles, precedes the promises connected with o vexov x. v. 2.; while in the last four of the epistles, o yov ove z. v. λ. follows such promises, and stands at the very close of the epistles. There is doubtless a designed and significant division into classes of three and four.

Nor should it escape the reader's observation, that in nearly all these epistles, the manner of the threat or the promise, near the close of the epistle, is intimately connected with the attributes of the Redeemer described at the commencement of it. Let the comparison be attentively made of the following passages, viz., 2: 1 with 2: 5.-2: 8 with 2: 10, 11.-2: 12 with 2: 16.-2: 18 with 2: 28.-3: 1 with 3: 5.-3: 7 with 3: 12.-3: 14 with 3: 21. Let these comparisons be carefully made, and the result must be a conviction, that more closely interwoven composition cannot well be imagined. It is surely no ordinary hand, that can perform such a task with so much skill.

From the view given above it results, that in conformity with the trichotomy of the book throughout, each of these epistles is divided into three parts, viz (a) A reference to some of the attributes of him who addresses the church. (b) Disclosure of the characteristics of the church, with appropriate admonition, encouragement, or reproof. (c) Promises of reward to all who persevere in their

Christian course, and overcome the spiritual enemies who assault them; see at the close of No. 4 above. This trichotomy has no special influence on the interpretation of these epistles; but it is worthy of special note as it regards the rhetorical characteristics of the book.

CHAPTER II.

(1) To the angel of the church at Ephesus write: Thus saith he who holdeth the seven stars in his right hand, who walketh in the midst of the seven golden lamps.

Táde, i. e. tá (from ó, 4, 7ó, used as a demonstrative) and the enclitic dɛ, of which particle some of the lexicons take no specific notice; see Kühner's Gramm. § 349. c. Used adverbially here for thus, so. If we translate it these things, the sense is the same.

Koatov, holding, i. e. exercising dominion over, having power over, holding as it were within one's grasp. The metaphorical sense is here aimed at, although the literal grasping of the stars in the hand is the imagery employed. See on v. 20 and v. 16 of chap. i. Christ's power over the churches is thus significantly expressed.

(2) I know thy works, and thy toil, and thy patience, and that thou canst not bear with those who are evil; and hast tried those who say they are apostles and yet are not, and hast found them to be dissemblers.

"Egya oov is here generic, embracing all developments of character, whether internal or external. The two nouns that follow are specifications of particular parts of oya, which, among the Ephesian Christians, stood out most prominently to view.-Kónov (from xóлro) would seem to mean lamentation, beating one's self, i. e. through grief. But here it designates toil, wearisome effort, labour adapted to fatigue and discourage those who perform it; a sense which is not frequent in the classics, but is sometimes found there. The corresponding Hebrew is by, which the Septuagint translate by κόπος.—Υπομονήν σου, patient endurance, i. e. of the evils brought upon them by their xónos, or by the circumstances of trial in which they then were.

Avvy, for dúvaca the more usual form: see N. Test Gramm. § 69. II. 5.-Baorána, literally to bear or carry a burden, etc.; figuratively, to bear with, to endure as a matter of toleration.-Kaxous, which might designate evil or wicked men at large, has here a more limited sense, inasmuch as it refers to those heretical dissemblers who were then troubling the Ephesian church; see yevdɛis in the next clause, and comp. v. 6.

'Eneigaoas, tried, sifted, thoroughly examined; in what way, it is not said; but as the action is commended, some lawful and proper method

of trial is quite plainly implied.-Anooróλovs elvai indicates of course, that the evil doers in question made high claims to authority and qualifications to teach. But who they were, i. e. to what particular sect of heretics they belonged, is not certain. The name of Nicolaitans (v. 6) seems to be symbolical; as do the corresponding names in 2: 14 and 2: 20. Eichhorn conjectures, that they were disciples of John the Baptist, because Paul found some of these at Ephesus, Acts 19: 1—5. More probable is the conjecture that they were Judaizers, and (if we may compare 2: 14 and 2: 20 for the sake of illustration) of the antinomian cast, or perhaps of the Gnostic party. It may throw some light on the efforts and claims of these false apostles, should we compare 2 Cor. 2: 17. 3: 1. 11: 4, 5, 13. 12: 11. Gal. 1: 7. 2: 4. Phil. 3: 2, 3. In 2 Cor. 11: 13 these teachers are called yavdaлóoroko, as in the text before us they are named vɛvdais. Perhaps they may have been like those mentioned in 1 John 2: 18 seq. 4: 1 seq. 2 John v. 10. That some of the false teachers of that day assumed the name of άnóozolo, is clear from the texts referred to, as well as from the passage before us. But as we have no specific history, on which we can rely, of the minute differences of the earliest heretical sects, so we must leave particulars in a state of some uncertainty. At the time when the Apocalypse was written, no doubt all was clear to the readers.

Pɛvdɛis here seems to mean false as to the pretences which they made of being apostles. Of course the implication is, that they were teachers of false things, in other words, that they taught error. Had they taught nothing but truth, they would not have been thus severely reprimanded.

(3) And still thou hast patience, and hast borne with [evils] for my name's sake, and art not wearied out.

Καὶ ὑπομονὴν ἔχεις repeats the idea before expressed in order to give intensity to the description. Notwithstanding all the trouble which the Nicolaitans had given them, in spite of all the persecutions which they had endured, they still continued to exhibit a highly commendable example of patient endurance. The two words ἐβάστασας and κεκοπίαxas, as employed in this verse, constitute what grammarians call an antanaclasis with the words Baozáσai and zónov in the preceding verse, i. e. the former are a repetition or echo (for so avravázλaois literally means) of the latter, and at the same time they are employed in a different sense. In v. 2, Baorάoa has reference to a state of mind, i. e. to mental toleration or endurance; in v. 3, ¿ßáoraoas refers to the actual endurance of sufferings or vexations; in v. 2, xóлov means wearisome toil; in v. 3, κεκοπίακας (from the same root as κόπος) means to

be wearied out.

The force of the expression may be thus represented: 'Thou canst not bear with false teachers, but thou canst bear with troubles and perplexities on account of me; thou hast undergone wearisome toil, but thou art not wearied out thereby.'

(4) Nevertheless I have [somewhat] against thee, because thou hast forsaken thy first love.

Ἔχω, i. e. ἔχω τι. Kard with the Genitive here implies an accusation or charge, for it means against.-Aɣánηy пoorn-first fervour of love to Christ? Or does it designate their former spirit of benevolence and kindness toward all men? Either would make good sense; but as v. 5 exhibits the course opposite to forsaking the first love, and enjoins such an opposite course upon the Ephesian churches (ποιῆσαι τὰ πρῶτα uya) as a remedy of the alleged evil, the more congruous interpretation would seem to be: Thou hast made defection from thy former benevolent and beneficent course of conduct, and hast need of repentance and reformation in this respect;' for so the sequel seems to speak, comp. v. 19. Eichhorn construes άɣánηv as meaning lenity toward the false teachers; but where in all the New Testament is such lenity commended, still less commanded? On the contrary, the Ephesian church are commended because they hate the deeds of the Nicolaitans, ν. 6. Αφῆκας, irregular Aor. I. of ἀφίημι; the Perfect is ἄφεικα. Some of the lexicons state the Perfect erroneously, i. e. making it the same as Aor. I.

. It would seem probable that the church at Ephesus, vexed with troubles from without and within, had somewhat declined from that universal kindness and good will of which they had once afforded a conspicuous example. How strongly this spirit was inculcated by the primitive teachers of true Christianity, is everywhere apparent. Comp. as specimens, Rom. 13: 9, 10. 1 Cor. 13: 13. Acts 20: 35.

(5) Remember, then, whence thou hast fallen, and repent, and do thy former works; but if not, I will come to thee quickly, and will remove thy candlestick out of its place, except thou repent.

Πέπτωκας, thou hast fallen, old root πέτω, Perf. πεπέτωκα, by synсоре лέлτшxα. A state of exalted Christian attainments in holiness may well be deemed the height or perfection of our nature; and decline from this may aptly be named falling.—Meravónoor means to change one's mind or purposes, and along with this, a corresponding change of demeanor.-In τὰ πρῶτα ἔργα ποίησον, the word πρώτα plainly stands for noórɛqa. The Hebrew has no gradations of comparison formally made out; hence in Hebrew-Greek the superlative and comparative forms often intermingle their sense, the superlative sometimes being

comparative (as here), and sometimes conveying its appropriate meaning.

Ei 8è un, lit. but if not, or (which is here an equivalent) otherwise. Filled out the phrase would be : εἰ δὲ μὴ ποιήσῃς.Έρχομαι, venturus sum, like the Pres. part. in Hebrew (8), it has a future sense, specially a proximate future; see N. Test. Gramm. § 136. c.-Zor, Dat. `after a verb of approach; N. Test. Gramm. § 106. 8. b.

Καὶ κινήσω . . . μετανοήσης should be all conjoined in sense. The latter half of v. 5 contains two clauses, (1) I will speedily come upon thee, i. e. for retribution. (2) I will make retribution, in case thou shalt remain impenitent, by removing thy candlestick out of its place, i. e. by extinguishing its light. The phraseology here is plainly borrowed from the phenomena of the preceding vision in chap. i. The Lord Jesus appears walking in the midst of seven golden lamps, 1: 13, i. e. surrounded by them. These lamps are symbols of the seven Asiatic churches. To remove one of them from its place, would be to withdraw it from the special and immediate presence and care of the Saviour, and thus to cut off its privileges and take away its precedence. How effectually this has been done, the present state of Ephesus fully testifies; see under 1: 11.

Ἐὰν μή, i. e. εἰ ἂν μή, εἰ = if, states a supposition, μή is a subjective qualified negative, adapted to a case of supposition like this, and also to the Subjunctive mode. Ar makes more prominent the conditionality of the clause. We may translate thus: Except thou shalt repent, or in case thou shouldest not repent.

(6) But still thou hast this, that thou hatest the deeds of the Nicolaitans; which I also hate.

Alá, yet, i. e. notwithstanding what I have said in the way of accusation, thou hast this which is matter of approbation, viz. that (for so őzt imports here) thou hatest, etc.; where the latter clause stands in apposition with touto, and is explanatory of it. Such a use of the demonstrative (ovros, rouzo), where the clause added is intended to be made emphatic, is very common in the New Testament, and is also found in classic authors. It may be followed by or or iva before the emphatic clause; N. Test. Gramm. § 123. 4. See a large mass of examples in Winer's N. Test. Gramm. § 23. 4. John and Paul abound most in this idiom.

Νικολαϊτών, a designation which has given rise to much discussion and conjecture, both in ancient and in modern times. Irenaeus is the first of the Christian fathers who mentions this sect, Adv. Haeres. I. 26. ed. Massuet. He traces its origin to Nicolaus, one of the seven deacons, mentioned in Acts 6: 5; and he states, that their characteristic tenets