Revelation Two
To the angel of the church in Ephesus write: ‘The words of him who holds the seven stars in his right hand, who walks among the seven golden lampstands. 2 “‘I know your works, your toil and your patient endurance, and how you cannot bear with those who are evil, but have tested those who call themselves apostles and are not, and found them to be false. 3 I know you are enduring patiently and bearing up for my name’s sake, and you have not grown weary. 4 But I have this against you, that you have abandoned the love you had at first. 5 Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent. 6 Yet this you have: you hate the works of the Nicolaitans, which I also hate. 7 He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God.’ To the Church in Smyrna 8 “And to the angel of the church in Smyrna write: ‘The words of the first and the last, who died and came to life. 9 “‘I know your tribulation and your poverty (but you are rich) and the slander of those who say that they are Jews and are not, but are a synagogue of Satan. 10 Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life. 11 He who has an ear, let him hear what the Spirit says to the churches. The one who conquers will not be hurt by the second death.’ To the Church in Pergamum 12 “And to the angel of the church in Pergamum write: ‘The words of him who has the sharp two-edged sword. 13 “‘I know where you dwell, where Satan’s throne is. Yet you hold fast my name, and you did not deny my faith even in the days of Antipas my faithful witness, who was killed among you, where Satan dwells. 14 But I have a few things against you: you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality. 15 So also you have some who hold the teaching of the Nicolaitans. 16 Therefore repent. If not, I will come to you soon and war against them with the sword of my mouth. 17 He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will give some of the hidden manna, and I will give him a white stone, with a new name written on the stone that no one knows except the one who receives it.’ To the Church in Thyatira 18 “And to the angel of the church in Thyatira write: ‘The words of the Son of God, who has eyes like a flame of fire, and whose feet are like burnished bronze. 19 “‘I know your works, your love and faith and service and patient endurance, and that your latter works exceed the first. 20 But I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality and to eat food sacrificed to idols. 21 I gave her time to repent, but she refuses to repent of her sexual immorality. 22 Behold, I will throw her onto a sickbed, and those who commit adultery with her I will throw into great tribulation, unless they repent of her works, 23 and I will strike her children children dead. And all the churches will know that I am he who searches mind and heart, and I will give to each of you according to your works. 24 But to the rest of you in Thyatira, who do not hold this teaching, who have not learned what some call the deep things of Satan, to you I say, I do not lay on you any other burden. 25 Only hold fast what you have until I come. 26 The one who conquers and who keeps my works until the end, to him I will give authority over the nations, 27 and he will rule them with a rod of iron, gas when earthen pots are broken in pieces, even as I myself have received authority from my Father. 28 And I will give him the morning star. 29 He who has an ear, let him hear what the Spirit says to the churches.’ (Revelation 2, ESV Bible)
To the angel of the church in Ephesus write: ‘The words of him who holds the seven stars in his right hand, who walks among the seven golden lampstands. 2 “‘I know your works, your toil and your patient endurance, and how you cannot bear with those who are evil, but have tested those who call themselves apostles and are not, and found them to be false. 3 I know you are enduring patiently and bearing up for my name’s sake, and you have not grown weary. (Revelation 2:1-3, ESV Bible)
Ephesus: A City of Gods and Endurance
Luke stated in Acts 19:17:
"Jews and Greeks living in Ephesus... were all seized with fear, and the name of the Lord Jesus was held in high honor." This was in response to the rebuking of an evil spirit in connection with Judeans residing in Ephesus and using the name of Jesus and Paul presumptuously for purposes of healing and exorcism (Acts 19:15-17).
What was life like for believers in Ephesus? The city was one of the jewels of the ancient world. It had the third-largest population in Asia Minor (around 150,000 people). When Emperor Augustus moved the proconsul of Asia from Pergamum to Ephesus in 27 BCE, a great period of political and financial prosperity for the city of Ephesus began.
Years later, Roman historian Strabo stated that "Ephesus was a city second in greatness only to Rome itself." (Strabo, Geography, Vol. 1-7, 14.1.24.)
Like other cities of the ancient world, this city also functioned as a religious center.
The Ephesians were the protectors of the cult of Artemis the Great (Acts 19:35), a Greek mother goddess of prosperity well-known and adored throughout the region.
She, in turn, was thought to be supremely concerned with the well-being of the city of Ephesus and by extension, anyone who paid her homage from any other place in the Greco-Roman world.
When the preaching about Jesus comes to a city, we are talking about a major call of reformation coming to that area. All of the cities were religous institutions. Ancient people lived in a God congested universe. Christ followers were considered to be dangerous criminals. By introducing another diety that has nothing to do with the city, it places all other people under a curse and lacking protection of the God of the city.
In the Greek-speaking lands, Artemis (equivalent to the Roman Diana) was widely adored as a mother goddess of virginity, childbirth, and wild animals.
Her great temple in Ephesus was so magnificent that it counted as one of the seven wonders of the ancient world.
Even though Jews saw others who worshipped these Gods as pagans. That does not mean this is how the pagans viewed themselves. They would view themselves as pious, properly living out lives that paid homage to the Gods that made their lives prosperous.
Though no synagogue ruins have been found in Ephesus, Acts 19:8 says, "Paul entered the synagogue and spoke boldly there for three months, arguing persuasively about the kingdom of God".
On the steps of the magnificent Library of Celsus one can even now see an image of the Jerusalem temple menorah engraved in the stone.
The letter to Ephesus contains an interesting Hebraic formula.
"To the angel [or, messenger] of the assembly in Ephesus write: Thus says the one who holds the seven stars in his right hand, the one who walks in the midst of the seven golden lampstands….. (Rev. 2:1)
The phrase "thus says" (Τάδε λέγει, tade lege) occurs eight times in the NT collection, seven of which are in Rev. 2-3 - the letters to the seven assemblies. The Hebrew formula "thus says" (כֹּה אָמַר, ko amar) in the New Testament is confirmed by its Septuagint use in the Hebrew Bible, where it was often used to introduce a prophetic utterance.
In Jer. 22:1a we read: "Thus says the Lord. ' (Τάδε λέγει κύριος, tade lege kurios) In Hebrew Bible כֹּה אָמַר יְהוָה (ko amar ADONAI) only in Revelation the YHVH is replaced with "the one who has a firm grasp on the seven stars in his right hand and walks among the seven golden lampstands." This is once again done intentionally as John periodically blends the image of Jesus with key references typically associated with Israel's God.
"I know your deeds, and your labor and perseverance, and that you cannot tolerate evil ones. And you have tested those who claim to be [God's] emissaries (apostoloi) but are not, and you found them false. And you have persevered and endured for the sake of my name, and you have not grown weary [of it]." (Rev. 2:2-3)
Christians would be truly persecuted and it would take real faith not to give in. This is the kind of persecution that would be serious and go beyond harassment as seen in the United States.
Praise for emphasizing the difference between the authentic and the false is a recurring theme in Rev. 2-3. This may be reminiscent of the general Israelite practice of separation and distinguishing things:
... I am the Lord your God, who has separated you from the peoples. 25 You are therefore to make a distinction between the clean animal and the unclean, and between the unclean bird and the clean... And you shall be set apart (qedoshim) to me, for I the Lord am set apart (qadosh). And I separated you from the peoples to be mine." (Lev 20:23-26)
Just as an Israelite had to evaluate what he was being exposed to, what he was eating, and whether it was pure, likewise, the questions about the purity of the gospel messages preached by so-called apostles needed to be tested and distinguished from things that were false. Discernment was always a big part of Jewish life.
.. and [you] endured for the sake of my name, and you have not grown weary [of it]." (Rev. 2:2-3)
The theme of perseverance and endurance will continue to surface over and over in this apocalyptic message. Ephesians endured hardships for the sake of Jesus' name - is a comment related Acts 19 story about the practice of magic in Ephesus. Jesus' name (Yeshua, יֵשׁוּעַ) is connected to "salvation of YHVH" (yeshuah, יְשׁוּעָה) in Hebrew. Ephesians saw many miracles performed through this name and they held it in high regard.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
4 But I have this against you, that you have abandoned the love you had at first. 5 Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent. 6 Yet this you have: you hate the works of the Nicolaitans, which I also hate. 7 He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God.’
The Deeds of the Nicolatians
In Chapter 2, Jesus expresses criticism to the Ephesians, "But I do have [something] against you, [namely, ] that you have abandoned your first love! So remember from where you have fallen, and repent, and do the first [i.e., earlier] deeds. Otherwise, I am coming to you and will remove your lampstand out of its place - if you do not repent." (Rev. 2:4-5)
Commentaries on these verses often highlight the loss of emotional excitement (first love) - the sense of intimacy with God that Ephesians lost. This is the most common interpretation. But if feelings were in question, then Jesus should have said something like, "Feel the excitement you once had!"
That's not what he says, and what is missing are not feelings but deeds, something they no longer practiced.
In Torah, loving God is the first (primary) commandment. And this love is not (only) a feeling but action: deeds, practices, and lifestyle.
"And you shall love (וְאָהַבְתָּ, ve'ahavta) the Lord your God, and you shall keep his charge (וְשָׁמַרְתָּ, veshamarta) and his statutes and his judgments and his commandments for all days." (Deut. 11:1)
This whole idea of loving God in the Hebrew mind is not divorced from actually doing what God has called them to do. Love is not separate from deeds.
The Ephesus assembly was one of the seven lights in the heavenly menorah of God, among which Jesus, the heavenly High Priest, walked (Rev. 1:12-13). If they were no longer faithful to the one who held them in his hand, Yeshua threatened to remove the assembly from its place.
This is a severe warning. However, as is customary with prophetic criticisms, the warning is followed by words of encouragement.
"But you do have this going for you: You hate what the Nicolaitans practice - practices I also hate." (Rev 2:6)
You may have heard a thing or two about these mysterious Nicolaitans. To understand their practices, however, we need to jump ahead to John's words addressed to another Roman city in Asia Minor - the city of Pergamum. The Nicolatians come up in at least two congregations and their influence is widespread.
"You hold fast to my Name.... But I have a few things against you. You have there those who hold to the teaching of Balaam, who was teaching Balak to set a trap for the sons of Israel: to [have them] eat [meat] sacrificed to idols and to commit sexual immorality [see Num. 24-25]. Thus you also have those holding to the teaching of the Nicolaitans in like manner." (Rev. 2:13-15)
In these verses written to Pergamum, we see that evil deeds are tied to Balaam teaching Balak how to entice Israel to sin against the Almighty.
The treachery of Balaam concerned two things: 1 - eating foods sacrificed to idols and 2 - engaging in sexual immorality during the worship of foreign gods (Num. 22-24).
These sins that ensnared the ancient Israelites are somehow connected with the teachings of the Nicolaitans.
The issue of eating food sacrificed to idols may be directly connected to the apostolic decision made in Jerusalem in Acts 15, which was a letter sent to non-Jewish followers of Jesus.
"For it seemed to the Holy Spirit and to us [appropriate] to lay upon you no further burden than these essentials: to abstain from [meat] sacrificed to idols, and from blood, and from strangled [animals], and from sexual immorality. In keeping yourselves from these, you will do well. Farewell." (Acts 15:28-29)
Out of four behaviors forbidden to Gentiles in Acts 15, two had to do with the Nicolaitans and the Balaam/Balak incident.
Why these four? The apostolic letter was not meant to be a comprehensive list. These issues were unique challenges frequently encountered by non-Jews in their daily lives in the Roman world.
In the past, the issue regarding the nations was easy. If they want to worship the God of Israel, they should just become part of Israel. Ruth is a good example as she becomes part of Israel (Your God will be my God and your people my people).
However, in the Hebrew Bible there is another paradigm that is less known. The paradigm of Naaman, who was a Syrian commander. He comes to Israel and discovers the power of Israel’s God. Israel’s prophet forces Naaman to go into the river and dip himself seven times. He is healed. Remember he is an enemy of the state of Israel at this time. After his healing, Naaman recognizes that there is no other God like the God of Israel. But he desires to go back to his country and serve his king. He takes the ground and dirt from Israel to spread it into his country. Unlike Ruth, he asks and gets the blessing to go back to his country despite now worshipping the God of Israel. This is the same paradigm that Paul and the apostles are declaring within this letter.
In Roman society, most of the meat sold in the market was first offered or dedicated to one or another deity. Most Jews residing in Roman cities were part of a network in which food consumption did not follow the usual route.
The issues of idol-related food plagued believers "Now concerning [meat] sacrificed to idols…... If [this] food would entrap my brother, I would rather not eat meat forever, so as not to entrap my brother." (1Cor. 8:1, 8:13)
“Brother” is often assumed to be a Jewish Christian. Brother here is likely not a Jewish Christian, but a Gentile.
Some Gentile Christ-followers in Corinth felt they could continue to consume meat that had been sacrificed to pagan deities. Paul, while agreeing with them that these gods (idols) were nothing, sided with the Jerusalem council in forbidding the gentile Christ-followers from eating food associated in any way with Greco-Roman worship rituals (1 Cor. 8:1-13).
The practices of Nicolaitans were connected to idol worship, and this context will continue to resurface throughout Revelation.
According to traditional explanation, a Nicolaitan is someone associated with the diaconal appointee by the name of Nicolas in Acts 6:5. "The proposal pleased the entire group, so they chose Stephen, a man full of faith and of the Holy Spirit, with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism from Antioch." This interpretation could be true but it should not be the only one considered.
Presumably, at some later time, Nicolas began to teach falsehoods, and the practices of Nicolaitans were related to his followers.
A well-known Christian Hebraist, John Lightfoot (17th century), offered a better explanation of the term. Instead of connecting the group to a person, he suggested that "Nicolaitans" was a Hebraism (something originally expressed in Hebrew but spelled with Greek letters). John Lightfoot did not know at that time that Hebrew was a conversational language in the first century. He assumed it was Aramaic.
New Testament is full of Hebraisms and Aramaisms. No one tries to translate "Halleluiah" as "You (plural) praise Yah!" or "Hosana" as "save us, please." or even "Amen," which means "true." All these are Hebrew terms simply written with Greek letters and never translated as what they actually mean in Hebrew.
In prophet Isaiah, we read, "And seven women shall take hold of one man in that day, saying, "We will eat (נֹאכַל, nokhal) our own bread and wear our own clothes, only let us be called by your name; take away our reproach." (Is. 4:1)
The Hebrew verb נֹאכַל (nokhal) means "we will eat." and John Lightfoot proposed that this verb is the original term behind the name "Nicolaitans" (Νικολαΐτης, nikolaites). that appears in the Greek text of Revelation.
The term Nicolaitans must have been a motto of sorts, a
proclamation, or a sentiment about the freedom to eat anything. The food that others think is forbidden (food offered to pagan deities) - Nicolaitans intend to consume. Thus, the name of this group or teaching could have originated from the Hebrew "let us eat" (נֹאכַל, nokhal). Aramaic נֵיכוֹל (neikhol) fits this idea even better.
nikola + ites = Nicolaitans
The term may not be connected to a person's name at all. It could be describing the "let us eat" people.
This food-related explanation ties perfectly to the cited Balaam and Balak incident from Torah (Rev. 2:13-15). That case was indeed about feasting on forbidden idol food. This explanation via a Hebraism may be uncommon, but it makes much more sense than the traditional commentary if we consider Revelation as a Jewish composition.
And this Hebraism explanation of Nicolaitans is sustained by other verses in the text. You hate the deeds of the Nicolaitans…. The one who has an ear had better hear what the Spirit says to the assemblies. To the one who conquers (τῷ νικῶντι, to nikonti), I will permit him to eat from the tree of life that is in the paradise of God.' (Rev 2:6-7)
"The one who has an ear, let him hear" is another Hebraism. We encounter this phrase on a few occasions in the Gospels spoken by Jesus himself; (cf. Mark 4:1-20). The basic meaning is this: "if one is able to hear it (לִשְׁמוֹעַ, lishmoah), one must obey it (שָׁמַע, shamah)." In Hebrew, hearing and obeying is the same thing.
What the Holy Spirit says to the Christ-following congregations of Asia Minor In Rev. 2:7 is so important that if one hears it, one must obey it.
If the motto of the Nicolaitans was indeed "let us eat," then as a pun, this is precisely what God promises "to the one who overcomes." If they forgo eating food sacrificed to idols, they will eat of the Tree of Life (עֵץ הַחַיִּים, etz hachaim) and live.
In Jewish tradition, The "Tree of Life" is a symbol for Torah, God's "teaching" or "instruction" (תּוֹרָה, torah) that guides one towards righteousness - towards living a better life.
The Wisdom of Solomon (1st century BCE) compares the righteous to the trees of life. Each pious Israelite is like a tree (עֵץ, etz) planted in Paradise.
1 Faithful is the Lord to them that love Him in truth, To them that endure His chastening, 2 To them that walk in the righteousness of His commandments, In the law which He commanded us that we might live. 3 The pious of the Lord shall live by it forever; The Paradise of the Lord, the trees of life, are His pious ones. (Wisdom of Solomon 14:1-4)
This same idea of people being represented by trees in God's house was expressed much earlier in history by the psalmist:
"The just [person] shall flourish like a palm and shall grow like a cedar of Lebanon; those planted in the house of the Lord, in the courts of our God, shall flourish!" (Ps. 92:12-13 or 92:13-14).
“..their planting is rooted forever. They shall not be plucked up all the days of heaven: for the portion and the inheritance of God is Israel." (Psalms of Solomon 14:5)
Revelation operates in a similar cultural framework. Thus "the one who overcomes" (τῷ νικῶντι, to nikonti) is admitted to the tree of life as a reward. The Ephesus assembly receives both warning and praise, an encouragement to persevere and obtain eternal life in the Paradise of God.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
To the Church in Smyrna 8 “And to the angel of the church in Smyrna write: ‘The words of the first and the last, who died and came to life. 9 “‘I know your tribulation and your poverty (but you are rich) and the slander of those who say that they are Jews and are not, but are a synagogue of Satan. 10 Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life. 11 He who has an ear, let him hear what the Spirit says to the churches. The one who conquers will not be hurt by the second death.’ (Revelation 2:8-11, ESV Bible)
The Background of Smyrna
The next message in Revelation is to Smyrna, another major city in Asia Minor (modern day Turkey). Historically it competed with Ephesus and Pergamum for the status of the "first city" of the region. Out of all the seven cities addressed in Revelation, only Smyrna survives today as an inhabited city (the rest are ruins). The city is located in the West of modern Turkey and is called Izmir today.
To the messenger [or angel] of the assembly in Smyrna write the following: "Thus says the one who is the first and the last, the one who was dead, but came [back] to life: I know the distress you are suffering and your poverty, but you are rich. (Rev.2:8-9a)
The name of the city Σμύρνα (Smyrna) means "myrrh" in Greek, which is an expensive fragrance. In ancient times, this was the chief export of the city.
Smyrna, like Ephesus, was a coastal city perfectly positioned for accumulating enormous wealth both because of its port and its central location on a trade route connecting all the other cities of the Roman province of Asia Minor.
The city of Smyrna was founded twice. Initially, it was a Greek colony in Western Anatolia (around 1100 BCE). After its near-total destruction in the sixth century BCE, it returned to life and habitation under the regional administration of Alexander the Great (4th century BCE).
Ancient cities have rich histories and often develop culture. Local populations can even be associated with specific character traits.
Perhaps because of Smyrna's history as having died and come back to life Jesus emphasizes that he also "was dead and came back to life" in his message to Smyrna.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
Accusations from Those Who Call Themselves Jews
In his message, Jesus understands the financial difficulties of their community. " ..I know the distress you are suffering and your poverty, but you are rich. " (Rev.2:9a)
Christ-followers of Smyrna were experiencing social and economic sanctions. On the surface, they were poor, while in other reality rich. This idea of "things are not what they seem" will reappear many times throughout the book of Revelation. It's a trademark of the apocalyptic genre. Could the Christians in Smyrna had fallen out of favor with the locals? Possibly.
I also know the slander against you by those who call themselves Jews... (Rev 2:9b)
The second affirmation of Christ's intimate acquaintance with his followers' difficulties had to do with slanderous accusations made against them. Slander is an act of making a false, usually spoken, statement damaging to a reputation of a person or group.
The Greek word translated as "slander" is βλασφημία (blasphemia) here, which can be understood as defaming speech. So who is engaged in this evil activity in Revelation? The answer is " ...those who call themselves Jews but are a synagogue of Satan." (Rev 2:9b)
At this juncture, is it essential not to get diverted from our goal of reading Revelation as a Jewish document directed toward a milieu of Jewish Christ-followers, proselytes, God-fearers, and former pagans who embraced the God of Israel.
The traditional, historically embraced reading of this verse typically forces the reader to use much later (anachronistic) categories while reading this first-century text. A theological take goes something like this:
The Christian Church of Smyrna was persecuted by Jews who thought they were the people of God but were not. They called themselves Jews, but Christians were now the new people of God. Jews by race and religion only are not real Jews. They are not spiritual children of Abraham. Paul taught that "a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit" (Rom 2:29). The Church is the Israel of God, the "true circumcision" and "the true spiritual Jews," who worship God through Christ Jesus. Thus, the "Synagogue of Satan" describes those carnal non-believing Jews. Such an interpretive paradigm turns the persecution mentioned in these verses into a conflict between Jews and Christians, between the Synagogue and the Church.
In reality, however, such enmity and group separation did not yet exist.
Why do people think that this verse describes a conflict between the Synagogue and the Church?
Because for ages, the story of the martyrdom of Polycarp, the bishop of Smyrna and a disciple of the apostle John, was told alongside this verse, leading to such a conclusion.
The story goes that around 155 CE, Polycarp was offered his life in exchange for public denial of Jesus and acceptance of the Roman Emperor as Lord. In response, he uttered his now-iconic words:
"Eighty and six years have I served him, and he has never done me wrong; how, then, can I blaspheme my King and my Savior!"
Polycarp's martyrdom inspired millions of Christians, but the way the story is told may not be entirely how it happened.
Eusebius and other Christian sources present different versions, and at times, they contradict each other. Polycarp's story draws deliberate parallels with the passion of Christ. By the fifth century CE, faith in Christ was seen as non-Jewish, and often anti-Jewish. Yet such was not the case, in John's day.
In the fifth-century version of the martyr's story, the Jews were involved in Polycarp's death by inciting it; hence it is not hard to imagine that Jews persecuted the Christ-followers in Smyrna in the first century as well.
The Martyrdom of Polycarp became a prism through which people read these Revelation verses about persecutions in Smyrna. Coupled with the notions that Jews persecuted Christ and Jews killed Christ, it was the Synagogue that created a pattern for Christian martyrdom. Therefore, a well-documented historic Christian teaching that Jews are somehow tied to the worship of Satan was born from the interpretation of this verse.
“..those who say they are Jews and are not, but are a synagogue of Satan." (Rev 2:9)
For centuries the overwhelming majority of Christian translators of the book of Revelation have rendered the (συναγωγὴ τοῦ σατανᾶ, sunagogeh tu satana) as "Synagogue of Satan." Although not entirely inaccurate, such word choice follows a certain ideological bias. How? The same translators would render same the term συναγωγή (sunagogeh) differently in other verses (selective translation).
In a positive context, translators prefer the term Congregation, Assembly, or a Meeting but in a negative context - Synagogue.
"For if a man comes into your assembly (συναγωγή, sunagogeh) with a gold ring and dressed in fine clothes... (James 2:2 NASB)
Here a gathering of Christ-followers isactullay called a Synagogue in Greek, The translations that say "Synagogue of Satan" in Rev 2:9 will rarely translate it the same way in James 2:2.
In the first century CE, (συναγωγή, sunagogeh) was a neutral term not necessarily tied to the Jewish worship context. And Jewish vs. Christian categories were not yet in existence and certainly not as terms that were mutually exclusive. The polarization of these institutions developed only in later centuries. Thus, unintentionally or not, translations often follow a culturally-established bias based on traditional commentaries.
The term σατανᾶς (satanas) - "Satan" is not Greek in origin but a Hebrew loan word. And שָׂטָן (satan) in Hebrew means an "adversary." an "accuser," and "someone who opposes you." Those unfamiliar with Jewish texts and traditions would be completely puzzled by this word.
The corresponding term familiar to Greek speakers is διάβολος (diabolos) which means "an opponent and slanderer." This is the term for the angel who tests (Job 2:1) in the LXX.
In biblical Hebrew texts, שָׂטָן (satan) or διάβολος (diabolos) is not a malevolent creature but merely an angel. In the Second Temple Jewish literature and in NT, however, this "adversary," also called Belial and Mastema, and he personifies evil.
How did “Satan” go from an angel to a powerful dragon within the Old and New Testaments? The answer lies within second temple literature. There is a whole body of literary tradition that created this personification of “Satan.”
For modern readers of Revelation, Synagogue is a distinctly Jewish place of worship. In conjunction with the stories of Polycarp's martyrdom at the instigation of Smyrna Jews, the "Synagogue of Satan" has to refer to Jews.
But ironically, the text itself says, "they say they are Jews but are not..." So, even from a modern perspective a "Synagogue of Satan" is not a great translation choice.
Thus, (συναγωγὴ τοῦ σατανᾶ, sunagogeh tu satana) can be translated in a broader way as "a gathering of Satan." Such translation would move away from the idea that the persecutors in Smyrna are necessarily Jews (the text says they are not).
Such word choice would open an interpretive possibility to this assembly being a gathering of any type, even a meeting of other early Christians (like Nicolaitans) who stand in opposition to believers in Smyrna.
Who are these that "say they are Jews but are not"? If we take John's words at their face value, the persecutors could be recent Roman converts to the Judean lifestyle. This type of conversion was a well-known phenomenon in the Roman Empire at that time. And religious extremism and zeal are very common traits for new converts.
A Greek writer, Epictetus, who was a Stoic philosopher residing in Asia Minor, not at all far removed from the days of John, provides valuable insight:
Why, then, do you call yourself a Stoic? Why do you deceive the multitude? Why do you act the part of a Judean when you are a Greek? Do you not see how each person is called a Judean, a Syrian, or an Egyptian? And when we see someone vacillating, we are accustomed to say, "He is not a Judean, but he is just pretending." But when he takes up the state of mind of one who has been baptized and made a choice, then he is a Judean in both reality and name. So also, we are falsely baptized, Judeans in word, but indeed something else, not in harmony with reason, far from applying the principles we profess, yet priding ourselves for being people who know them. (Epictetus, Dissertations 2.9.19-21).
Apparently, non-Jews pretending to be Jews were not unheard of in Asia Minor. Though Epictetus' words are meant to shame his own Stoic comrades, his example is quite clear. At the very least, we must entertain this as an interpretive possibility that the "Synagogue of Satan" were new converts to Judaism (not born Jewish) who mounted attacks on the "Synagogue of Jesus" some of whose members were Christ-followers Jewish by birth.
Do not fear what you are about to suffer. Behold, the devil (διάβολος, diabolos - opponent) is about to throw some of you into prison, so that you will be tested, and you will have tribulation for ten days. (Rev 2:10a)
Messiah tells the faithful in the city of Smyrna to prepare for real suffering that was yet ahead. The demonic powers warring with Israel's God were behind the persecutions these Christ-followers of Smyrna were facing.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
A Time of Suffering and Testing
Christ-followers in Smyrna should prepare for a time of suffering and testing, but they are told not to be afraid. This is a trademark of testing. Here is a verse from the Torah that will remind us of this idea:
In Genesis 15:1, God reassures Abram, saying, "Do not be afraid, Abram. I am your shield...." This promise goes beyond mere protection; God assures Abram that his reward will be great. Here we see a profound truth: God rewards those who endure trials and remain faithful. Jesus echoes this promise to His followers in Smyrna, urging them to remain faithful even in the face of death. Though their circumstances may seem hopeless, and escape impossible, their trust in God must not waver. The reward will come, but only through perseverance. This message, though not often heard in Sunday sermons, is central to the Christian life. We are called to unwavering faith, trusting in God’s plan, no matter how bleak the situation may appear.
“Ten days” does not likely mean only ten days literally, but likely a prolonged period of time. The "10 days" is probably a prolonged period of intense persecution.
Do not be afraid... Be faithful until death, and I will give you the crown of life. (Rev 2:10a)
The reward for faithfulness, even if facing death, is the "crown of life." The life vs. death dichotomy is intentional. They are facing death, but they are rewarded with a “crown of life.” And crown in Greek, crown is στέφανος (stephanos), a wreath of honor placed on a victor. “Crown” in this context is not like a crown a king would wear on their head.
The one who has an ear, let him hear what the Spirit says to the churches. The one who overcomes will not be hurt by the second death.' (Rev 2:11)
The language of life and death is very real. Incidentally, the name of the very first martyr in the NT is Stefanos (Στέφανος, Stephanos) in Acts 7:54-60, which means a "wreath" or a "crown."
When Revelation 2:11 says “The one who has an ear, let him hear,” is actually from a Hebrew idiom. The words play on each other in Hebrew but sound different in Greek. "If one is able to hear it (לִשְׁמוֹעַ, lishmoa), one must obey it (שָׁמַע, shama)." The Spirit promises that the "second death" will bring no harm to "the one who overcomes."
While the "second death" is not fully explained in this passage, the audience is familiar with its significance. From Revelation 20:14, we understand that the "second death" refers to the condemning decree of the final judgment, often depicted as the lake of fire. This emphasizes the ultimate consequence for those who do not overcome, in contrast to the reward for the faithful.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
To the Church in Pergamum 12 “And to the angel of the church in Pergamum write: ‘The words of him who has the sharp two-edged sword. 13 “‘I know where you dwell, where Satan’s throne is. Yet you hold fast my name, and you did not deny my faith even in the days of Antipas my faithful witness, who was killed among you, where Satan dwells. 14 But I have a few things against you: you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality. 15 So also you have some who hold the teaching of the Nicolaitans. 16 Therefore repent. If not, I will come to you soon and war against them with the sword of my mouth. 17 He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will give some of the hidden manna, and I will give him a white stone, with a new name written on the stone that no one knows except the one who receives it.’ (Revelation 2:12-17, ESV Bible)
Worship in Pergamum and “The Throne of Satan”
To an insider Hebrew audience, “throne of Satan” likely means something specific. The concept of Satan is an idea that comes from the Hebrew Bible and would likely be foreign to an outsider.
Pergamum was the former administrative capital of Asia Minor, which was subsequently moved to Ephesus. The name Πέργαμος (Pergamos) means a "tower" or a "citadel." In the Roman period, the city became a flagship for Roman patriotism, as expressed in upstanding religious devotion.
Like most major Hellenistic cities, Pergamum featured a theater, a stadium, a library, and a bathhouse. But the city also had several major temple complexes, one dedicated to Zeus Soter, another to Asclepius Soter, and also to Athena Nicephorus.
Among many temples, the Pergamum city council also erected a sanctuary for Emperor Augustus and a temple for the goddess Roma. So, Roman imperial cult flourished in Pergamum.
All good and loyal citizens were expected to participate in civic celebrations through public worship of the city's gods and the empire. There was no such thing as separation of state and religion. Worship to the emperor was mandatory.
In temples dedicated to deities, the decor was rich with symbolism representing the gods. Central to many temples was a "throne," believed to be where the god resided. These thrones were often adorned with symbols unique to the deity. For example, Apollo’s throne (google an image) would be decorated with imagery associated with him, reflecting his divine attributes and power.
One of the prominent complexes of Pergamum was the healing center called the Asclepion (a temple of the deity of healing - Asclepuis). It was considered the headquarters of an extensive network of smaller healing centers throughout the Roman Empire. For many years Galen, the most well-known physician in the Roman Empire, worked in this famous Asclepion.
The Pergamum library was considered second only to the world-famous library in Alexandria. According to Plutarch, the library housed more than 200,000 volumes.
Another major Pergamum institution was the temple of Zeus.
According to ancient Greek lore, Zeus is the "father of all gods and mankind" and the ruler of deities on Mt. Olympia. Greek Zeus correlated to the Roman deity Jupiter whose name means the "sky" or literally the "heavenly father god."
The altar to Zeus was one of the most impressive structures in Pergamum. The altar's stairs, columns, and sculptured sides once stood 40 feet (12 meters) high. Today, only the steps around the altar's base can be seen in the Pergamum Museum in Berlin.
The foundation of the temple complex was ornamented with white marble panels depicting the mythical battle between the Greek gods and giants (Titans), the sons of Mother Earth (Gaia) and Sky (Uranus).
Many suppose that this altar to Zeus is the "throne of Satan" mentioned in verse 13. But other likely possibilities are Asclepius, Emperor Augustus, and Roma. The “throne of Satan” is an idiom pointing to idol worship.
The mention of Messiah's double-edged sword is symbolic of power. If the "throne of Satan" stands for Roman imperial grandeur and might, then Messiah, with the sword in his mouth, stands in opposition to the empire. John's message is political, and it is deliberately encoded. The reality is that we do not have all the answers to unravel the book of Revelation.
From a modern pop culture perspective, Satan is some powerful and grotesque creature with a pitchfork who manages hell (similar to Zeus' brother Hades in Greek mythology). In the ancient Semitic perspective, Satan is not a god, but merely an "adversary.' He is an angelic being without divine power. With this in mind, we should read Revelation with a “Semitic mindset” and not a pop culture mindset:
Yet you hold fast my name, and you did not deny my faith even in the days of Antipas my faithful witness, who was killed among you, where Satan dwells. (Rev 12:13)
Who is Antipas, the faithful witness? According to later Christian tradition, Antipas was a bishop at Pergamum who was boiled alive in a bronze kettle. We don't know the details, but the death of Antipas was still fresh in the audience's memory. He was most likely killed for refusing to honor the pagan gods.
At this time in history, not the Synagogue, but Paganism and the Roman imperial system were enemies of the early followers of Jesus.
"But I have a few things against you. You have there those who hold to the teaching of Balaam, who was teaching Balak to set a trap for the sons of Israel: to [have them] eat [meat] sacrificed to idols and to commit sexual immorality [see Num. 24-25]. Thus you also have those holding to the teaching of the Nicolaitans in like manner. Therefore repent; or else I am coming to you quickly, and I will make war against them with the sword of my mouth." (Rev. 2:14-16)
The Nicolaitans ('we will eat" people compromised by eating meat sacrificed to the city gods. Revelation reminds us of the Balaam and Balak, treachery recorded in Num. 25:1-5.
Yeshua rebukes those of the Pergamum assembly who tolerated feasting on meat sacrificed to Roman deities and calls them to repent. Messiah threatens them with his soon-approaching judgment, calling them to make a choice between the God of Israel and the gods of Rome.
This is a difficult place to be, especially if someone is not Jewish, because they are expected and required to pay homage to the gods. You cannot accommodate the gods of Rome and the God of Israel at the same time. If they choose the God of Israel, it would create great conflict between them and Rome.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
A Message to Pergamum
He who has an ear, let him hear what the Spirit says to the assemblies. To the one who conquers I will give some of the hidden manna, and I will give him a white stone, with a new name written on the stone that no one knows except the one who receives it.' (Rev. 2:17)
The faithful always receive rewards and gifts. To overcomers, Messiah promises something very special - hidden manna and a white stone with a new secret name.
Manna (מָן, man) is a symbol of God's sustenance and provision for the people of Israel during their wandering in the wilderness. It is also called, "bread from heaven" (לֶחֶם שָׁמַיִם, lechem shamaim). It is of divine origin and something that is miraculous.
Jesus told his disciples, "I have food to eat that you do not know about" (John 4:32). This secret food "hidden manna" that the disciples did not know about is a miraculous sustenance in the most perilous circumstances. This characterized the soon-to-be reality for believers in Pergamum. Messiah promised this miraculous sustenance to the one who obeys God's words and overcomes.
What about the white stone? In the Jewish milieu, it can be tied to the priestly attire. The high priest's robe had 12 stones, each inscribed with the name of one of the 12 tribes of Israel. The white stone, Yahalom was number 6 - Zebulun.
In Isaiah 9:1-7 (quoted in Matthew 4), says that the Galilee of the nations (Zebulun) would see a great light, a son born, who will reign on David's throne. The image could be tied to Messiah himself.
However, a more plausible explanation of the white stone may stem from the Hellenistic context. White stones inscribed with the names were given to winners of Roman athletic events. Such a stone served as a pass to a prestigious banquet attended by the winners.
Apostle Paul used sports to illustrate his points (Phil. 3:12- 14; 1 Cor. 9:24-27; 2 Tim. 4:6- 8). This sort of imagery fits well in Roman Pergamum. We may not ever know for sure what it means as we were not there and have to extrapolate context from history. These images may not speak to you and I, but they would have spoke in a very vivid way to the audience at that time.
Jews and Christ-followers avoided sporting events because they always included honors to the emperor and various gods. Jesus tells them that they have not missed out on anything. True completion is the race of faithfulness to one true God. Whoever gains victory in this race will receive a pass to the heavenly banquet.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
18 “And to the angel of the church in Thyatira write: ‘The words of the Son of God, who has eyes like a flame of fire, and whose feet are like burnished bronze. 19 “‘I know your works, your love and faith and service and patient endurance, and that your latter works exceed the first. 20 But I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality and to eat food sacrificed to idols. 21 I gave her time to repent, but she refuses to repent of her sexual immorality. 22 Behold, I will throw her onto a sickbed, and those who commit adultery with her I will throw into great tribulation, unless they repent of her works, 23 and I will strike her children dead. And all the churches will know that I am he who searches mind and heart, and I will give to each of you according to your works. 24 But to the rest of you in Thyatira, who do not hold this teaching, who have not learned what some call the deep things of Satan, to you I say, I do not lay on you any other burden. 25 Only hold fast what you have until I come. 26 The one who conquers and who keeps my works until the end, to him I will give authority over the nations, 27 and he will rule them with a rod of iron, as when earthen pots are broken in pieces, even as I myself have received authority from my Father. 28 And I will give him the morning star. 29 He who has an ear, let him hear what the Spirit says to the churches.’ (Revelation 2:18-29, ESV Bible)
You Tolerate Jezebel
"And to the messenger [or angel] of the assembly in Thyatira write [the following]. Thus says the Son of God, who has eyes like a flame of fire, and whose feet are like burnished bronze: I know your deeds and love and faithfulness and service and perseverance, and that your deeds of late are greater than at first..." (Rev. 2:18-19)
Yeshua praises not the love, faith, service, and perseverance in general but deeds (ma'asim) - concrete actions.
"...But I have [this] against you, that you tolerate the woman Jezebel... (Rev. 2:20a)
For Israelites, Jezebel is associated with the worship of false gods, apostasy and king Ahab. After the split of the Israelite Kingdom into South (Judah) and North (Israel), we are told, "Ahab the son of Omri did evil in the sight of the Lord more than all who were before him" (1 Kings 16:30).
Ahab married a daughter of the ruler of Sidon (1 Kings 16:31) in the ninth century BCE for political expediency. Though her name is not Israelite, Jezebel ironically means "he will trash" in the Hebrew dialect.
Throughout his reign, Ahab's ambition for power was coupled with his extreme weakness to the manipulative strategies of his infamous pagan wife - Jezebel.
Jezebel achieved the proliferation of the worship cults of Baal and Asheira in Northern Israel. She influenced the Israelites by constructing many pagan temples throughout the land.
The prophets spoke out but were quickly silenced. During Ahab's reign, all the faithful prophets in Israel went into hiding. Elijah was the only prophet who had the courage to oppose Ahab and Jezebel publicly, in spite of threats to his life.
The Lord took care of Elijah and God's people, but he judged both Ahab and Jezebel with violent and dishonorable deaths (1 Kings 22:34; 2 Kings 9:33). We need the context of 1 and 2 Kings to understand Revelation.
"...who calls herself a prophetess and teaches and misleads my bondservants to commit sexual immorality and to eat [meat] sacrificed to idols." (Rev. 2:20b)
Was this "Jezebel" who practiced wickedness without much opposition an actual person in Thyatira or a prophetic analogy John used? We don't know.
What she is accused of doing (leading people into sexual immorality and consumption of idol-tainted food) lines up with the criticism already voiced to other assemblies. The gentile followers of Christ were explicitly instructed to avoid these very behaviors in Acts 15:28-29.
I have given her time to repent, but she is not willing to repent of her sexual immorality. Look! I am throwing her onto a bed of violent illness and those who commit adultery with her into terrible suffering unless they repent of her deeds. (Rev 2:21-22)
The immorality of Thyatira Jezebel will result in sickness, and it will affect all involved in her infidelity. In the Jewish context, the language of adultery is a traditional prophetic metaphor for idolatry.
When the Lord first spoke through Hosea, the Lord said to him, "Go, take to yourself a wife of harlotry and have children of harlotry; for the land commits flagrant harlotry, forsaking the Lord" (Hosea 1:2).
The land is worshipping other gods and the Lord refuses to tolerate that behavior. Just like the biblical figure, the Thyatira Jezebel will experience a shameful death.
Furthermore, I will strike her children [followers] with a deadly plague, and then all the assemblies will know that I am the one who searches minds [inner parts] and hearts. I will repay each one of you what your deeds deserve. (Rev 2:23)
In Hebrew, children often means sons and daughters, or offspring of someone. It can also mean followers as well. Jezebel's children are her followers, and they will also die.
Messiah examines them, and their deeds (ma'asim) are not worthy of him.
The sin in view here is most likely the absence of absolute allegiance, treating Yeshua as merely one among many deities of the Greco-Roman culture. Many of the pagans who come to Yeshua are likely struggling in this first century context to focus on only one god, Yeshua.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
Jesus will Share His Glory
But I say to you, the rest in Thyatira, who do not hold this teaching, who have not known the deep things of Satan, as they call them-I place no other burden on you. Nevertheless, what you have, hold firmly until I come. (Rev 2:24-25)
The deep things or secrets of Satan (adversary) which Jezebel taught must be linked to the practices of Nicolaitans in Pergamum and Ephesus (Rev. 2:6,15). Thyatira believers need to remain steady in what they were originally taught.
He who overcomes, and he who keeps My deeds until the end, to him I will give authority over the nations; And he shall rule them with a rod of iron, as the vessels of the potter are broken to pieces, as I also have received authority from My Father... (Rev 2:26-27)
There are a series of promises to the one who overcomes in John's message (Rev. 2:7, 11, 17, 26; 3:5, 12, 21), and here it is the regal power over the nations as was it was promised to the Anointed one (mashiach) in Psalm 2:8-9. Yeshua intends to share it with his followers.
"And I will give him the morning star. Whoever has an ear, let him hear what the Spirit says to the assemblies.' (Rev. 2:28-29)
What is this morning star? Some cite 2 Peter 1:19, but the "morning star" there is (phosphoros) and it is not the same as the "morning star" in Rev. 2:28 - (ἄστρον πρωϊνόν, aster proinos, כּוֹכַב הַבּוֹקֶר, ayelet hashachar). The latter literally means the star, which is visible as sunrise. It is likely not a star in the physical sense but a metaphor for a quality like a star. An ancient Jewish text may shed some light on this issue. When the Book of Sirach (2nd century BCE) praises priest Simeon the Righteous, it describes him in a very poetic fashion, using very similar language in Hebrew:
"How magnificent he was when he looked forth from the tent, and when he came out from the veiled temple! Like a star shining bright among the clouds, and like a full moon on feast days; like the sun shining upon the palace of the king... (Sirach 50:5-7)
These verses describe the magnificence of Simeon. The idea of the morning star is glory. To receive it, or to be given the morning star (ἄστρον πρωϊνόν, aster proinos, כּוֹכַב הַבּוֹקֶר, ayelet hashachar) is to be promised a glorious bright future, an ascent like a star.
In Rev. 22:16, Jesus states that He himself is "the bright morning star" (ὁ ἀστὴρ ὁ λαμπρὸς ὁ πρωϊνός, ho aster ho lampros ho proinos). In other words, the idea of Messiah sharing his glory repeats. Those who overcome will share a bright future with Christ himself.