Revelation 2

Revelation 2  •  26 min. read  •  grade level: 8
“THE things that are," as remarked in connection with chapter 1:19, are depicted in chapters As has often been noticed, they contain seven epistles addressed to the angels of the seven local assemblies in the province of Asia at the time that John received the revelation of Jesus Christ at Patmos, and set forth also different phases and the moral condition of the church on earth during the absence of Christ, from shortly after His ascension to glory until His return.
Before entering into the detail and the moral lessons to be learned from the state of each assembly, and that which the Lord has to say to it, etc., we must call the attention of our readers to the general structure of the seven epistles. Each one is addressed to the angel of a local assembly. It is the-priestly One, like unto the Son of man, who dictates the epistles to John, presenting Himself to each assembly in a different character. He approves all that is suitable to His holy presence, and warns and exhorts, according to the moral state. At the close of each epistle, the Spirit, who is here below in the church, confirms 'what the Lord says, calling upon the individual saint who has an ear to hear what He (the Spirit) says, accompanied with a promise to him that overcometh, or getteth the victory. In the fourth epistle the order of these two things is reversed, and so on to the end. The reason of this is, we think, obvious, when applied to the prolonged view to which we have referred. Declension sets in at Ephesus, and evil becomes so widespread when we read the phase of the church pictured in the fourth epistle, Thyatira, that the Lord no longer expects to find a hearing ear among the mass, but solely among those who are viewed as overcomers. And so on till the close.
As regards the different phases, declension first sets in at Ephesus, where so much was commendable when Paul wrote to that assembly, and its state such that the Holy Ghost through him could unfold to them the purposes of God in Christ, the counsels of His own will, and the settled plan of His blessed heart of love. In the epistle to Smyrna, we get the well-known period, when through Jewish opposition and heathen persecution, the church passed through a time of terrible tribulation. But Satan's efforts to destroy it put true souls on their mettle, and many suffered martyrdom rather than sacrifice the interests of Christ. Being thus foiled, the enemy changed his tactics, and scored a far greater success by the patronage of Christianity during the period pictured in Pergamos. The church further lapsed, and dwelt where Satan was enthroned in this world. The heart of Christ was drawn to His own in these trying circumstances, and some faithful testimony was still maintained. Succeeded by the Thyatira phase, we have a deeply solemn moral picture of the professing church in the so-called middle, or dark ages, when Rome was at the zenith of her direful sway, though God had still his witnesses. In the fifth epistle, to Sardis, we find an outward result in the world, which is generally believed to answer to what we call Protestantism, the fruit of the Reformation. Upon the recovery of a measure of truth, a state ensued summed up in the words "a name that thou livest, and art dead," but a few names found worthy. In the sixth, Philadelphia, we find the wonderful day of an opened door, and a 'remarkable work of the Spirit of God, in drawing the affections of saints to the Holy One and true, leading to exercise in the keeping of His word, the non-denial of His name, with encouragement in view of our Lord's speedy return. That day will discover how far souls individually and collectively have responded to the desire of His blessed heart. The last, Laodicea, shows that there would be a deeply serious lapse from Christ, and grace and light bestowed, resulting in sad lukewarmness and indifference, a state of things which has already widely spread more or less throughout the length and breadth of Christendom, and which is daily on the increase. We are very near the close of the state of things set forth by the seven lamp stands.
Whilst Christianity, first set up in holiness and purity by the presence and power of the Holy Ghost at Pentecost, gradually lapsed into the awful state set forth in the epistle to Thyatira, since then the revivals and recovery of truth have only been partial, not universal. Hence when Protestantism commenced, formality and deadness, as set forth in Sardis, soon followed, and there is a call to repent. The thick darkness of Romanism also remained. When Philadelphia commenced, what testimony there has been for God is surrounded by those two elements, Romanism and Protestantism, and Laodicean lukewarmness follows, combined with imitation of what was and is of HIM in Philadelphia, and strengthening more or less the elements of the other two. The state of things depicted in all four is, speaking broadly, that which characterizes Christendom to-day, and will run on till Christ, the Lord Himself, shall deliver His true church out of it all, and take her to heavenly glory. That which is left will go to form Babylon the great (Rev. 17), and be judged as such (Sardis becomes infidel, as the world) at the hand of the Lord. (Rev. 3:33Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. (Revelation 3:3).)
Having presented thus an outline of the history of the professing church viewed as seven lamp stands, to shed the light during the absence of Christ on high, and the night of this world (Rom. 13:1212The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light. (Romans 13:12)), let us now seek to gather practical and profitable lessons from the details so graciously and faithfully given us of God.
First we would call our reader's attention to the fact that God's servant Paul, who had labored so devotedly for the welfare of these assemblies, perceived clearly the decline which so soon set in, and in writing to his son in the faith, Timothy, tells him that "all they which are in Asia be turned away from me." (2 Tim. 1:1515This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes. (2 Timothy 1:15).)
John is told by; the One like unto the Son of man, to write to the angel of the church of Ephesus, saying, " These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks [or lamp stands]; I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast borne, and hast patience, and for my name's Sake hast labored, and hast not fainted."(Chapter 2:1-3.) The One in the midst of the lamp stands was walking among them, observing all with His eyes as a flame of fire, taking note whether the light of God were upheld practically. Ephesus had been richly blessed. (Eph. 1) Paul had faithfully charged the elders of the assembly, warned them against evil both from without and from within, commending them to God and to the word of His grace. (Acts 20:3232And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. (Acts 20:32).) His ministry had not been all in vain. When John wrote there was still much that the Lord could rejoice in. It is touching to notice how He approves all that He can before rebuking them. Nothing escapes His all-searching gaze. He knows everything about His assembly, in the unity of which His saints were gathered at Ephesus." I know thy works, and thy labor, and thy patience [or endurance]." These things were precious to His heart, and He gladly recognizes them. There was a holy shrinking, too, from evil. They, could not bear those who were characterized by it. False apostles were working deceitfully for their moral ruin. But they put them to the test. And having tried these spirits (1 John 4:11Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. (1 John 4:1)), they were found to be liars. And liars bring not Christ, but are emissaries of their master, Satan. Their part is with him in the lake of fire., (Rev. 21:88But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Revelation 21:8).) Moreover they had valued the great and holy name of their Master, and had endured and borne for its sake, without wearying. It is refreshing to note these moral traits at Ephesus which were so well-pleasing to the Lord. Modern Christians would do well to pay heed, that we may be likewise characterized.
“Nevertheless I have somewhat against thee, because thou hast left thy first love. (Ver. 4.) This is a painful verse. First love had waned. The Lord felt it, felt it deeply. The sense of His great love had awakened a true response in their affections and promised fruit sweet to His taste. But time always tests. He who looketh on the heart perceived the decline. It was serious. The works were there still, but the motive spring of all had weakened. First love had been left.
“Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent."(Ver. 5.)" Remember." The Lord is faithful.
Love approves, but love also rebukes. Love is jealous, and cannot tolerate slight. Love would not suffer its objects to sink below the level, to which it had brought them. This is ever the true point of recovery. Ephesus is called upon therefore to remember from whence the fall, had come, and to repent. Self-judgment is called for. If truly produced, if the heart were again awakened in response to His perfect love, return to first works, which He enjoins, would be the manifest evidence of it. This was His heartfelt desire, addressed to the angel representative of the Ephesian assembly. But if it were not heeded, they are warned of the solemn results. "Else I will come unto thee" (J. N. D. omits "quickly"), not for blessing, but for governmental judgment. "I... will remove thy candlestick out of his place." The highly privileged assembly at Ephesus should no longer be a lamp-stand holding up the light for Him in that dark center of Diana-worship. The masses, deceived by Satan, worshipped the image of a false goddess, said to be fallen from Jupiter. The Ephesian saints had been converted to the Christ of God, ascended to glory. They had witnessed to the truth, and from them the light had shone brightly in the midst of the surrounding darkness. But their departure from first love had called forth from the Lord this solemn threat. The lamp stand would be removed. "Except thou repent." As yet it was not too late.
One more thing is said of them. "But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate." They had this good characteristic still. They hated Nicolaitane deeds, and were so far in full unison with Christ. He hated them also. Nicolaitanism refers to an evil that had commenced to manifest itself in the deeds of some at Ephesus, and that was afterward held as a doctrine at Pergamos. We are not told what it signified, but it is thought to set forth the corruption of the grace of God. There were those who were turning it into dissoluteness. (See also Jude 44For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. (Jude 4).) The abuse of grace is a grievous sin in the sight of God. The Lord expresses His hatred of the deeds, and joys to recognize the hatred of them by many at Ephesus also.
“He that hath an ear, let him hear what the Spirit saith to the churches." (Ver. 7.) What the Lord says at the commencement of each epistle, the Spirit confirms at the close. As we have seen, the Spirit is presented several times as seven Spirits, in accord with the character of the book. Here every one who has an earls called upon to listen to His voice. Hence, whilst, that which the Lord says refers more immediately to the local assembly, it is by the Spirit addressed to the assemblies. All seven assemblies, representative of the whole church during Christ’s absence on high and the Spirit's presence here below, are addressed; and "He that hath an ear," wherever he may be, is called upon to hearken to His voice.
This exhortation is followed by a promise to the overcomer; or to the one who gets the victory through' faith over the evil by which he is surrounded. "To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God." (Ver. 7.) Here where we get the commencement of the fall of the church, we are reminded of the fall of man. He was banished from paradise lest he should eat of the tree of life, and live forever in the state into which he had fallen through disobedience. Now to him who overcomes when the church has fallen, the Lord will give to eat of the tree of life in the paradise where Satan has never trodden, and never can, the paradise of God on high. Precious promise!
The same voice tells John to write next to the angel of the church in Smyrna, saying, "These things saith the first and the last, which was dead, and is alive." (Ver. 8.) In each epistle the Lord speaks of Himself in a character suited to the state of the assembly addressed. In Smyrna we find a good deal about trial and suffering. The saints are reminded that the Lord is the first, before all that should test them in the short span of their life, and the last, when their trial should be over. And He Himself had become dead (for such is its force), having in one aspect died as a martyr, butt lived again, and that for evermore. Hence He who exhorted them to faithfulness in a path of suffering was well able to support them, and to encourage them, having Himself trodden a path yet more trying than all.
“I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan." (Ver. 9.) In each of these seven epistles the Lord begins by saying "I know thy works." Everything is open in the sight of Him with whom we have to do. Nothing escapes His eye. He weighs the works of His people aright. And all will have to render account in a rapidly, approaching day. He was fully cognizant too of their tribulation, and of their poverty. Many in those days of trial and persecution lost their all in this world. But many took joyfully the spoiling of their goods. And that was precious to Him. He cheers His poverty-stricken followers with the encouraging word "but thou art rich." They were poor in this world, but rich in relation to the world to come. They were rich in faith, heirs of the kingdom of heaven. And the Lord knew the blasphemy, or railing, of those around them which said they were Jews. But he is not a Jew which is one outwardly, whose praise is of men. He is a Jew which is one inwardly, whose praise is of God. (Rom. 2:2929But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. (Romans 2:29).) These men manifest themselves to be emissaries of Satan, railing against the truth and the people of God. They say that they are Jews. But the Lord says they are not, but a synagogue of Satan. The saints needed to be put on their guard, lest they should lose heart. These men might be of Jewish birth, but their synagogue religion was a mere pretense, and Satan was behind it all. It was deadly opposition to the testimony of God.
“Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may he tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life." (Ver. 10.) Though the saints at this period, would have to suffer severely, whatever the things the devil should bring upon them through men, they were not to fear. The fear of man bringeth a snare. Some would be cast into prison; well, it was to put them to the proof. God would surely overrule it for their blessing. The "trial of their faith would be much more precious than of gold which perisheth. (1 Peter 1:77That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ: (1 Peter 1:7).) The period of their tribulation, ten days, is a limited one. Whatever happened, they were to be faithful. If it led to a martyr's death, they were following Christ. They would meet God upon the other side. The Lord is faithful, and He would give them a crown of life. Suffering and death were the Christian's road to life and abiding reward where death can never come.
“He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death." (Ver. 11.) Again the Lord looks for an ear to hear the Spirit's voice. And a promise is made to the overcomer. There are two deaths: the death of the body in time, the second death for eternity-the lake of fire. This latter, prepared for the devil and his angels, shall not hurt the overcomer. If in faith he supports the suffering, and suffers martyrdom rather than deny Christ and the precious truth of God, then beyond all is bliss. Separation from God for him will be over forever. The second death, the awful and eternal doom of the impenitent, will not hurt him. Precious promise! On the other hand, as the first death is not a cessation of existence, neither is the second. The lake of fire is the sphere to which all evil is relegated. Satan and his angels (Matt. 25:4141Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: (Matthew 25:41)); the beast and the false prophet (Rev. 19:2020And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. (Revelation 19:20)); and whosoever, is not found in the book of life shall be cast therein. (Rev. 20:1515And whosoever was not found written in the book of life was cast into the lake of fire. (Revelation 20:15).) Many, different classes are enumerated. (Rev. 21:88But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Revelation 21:8).)
The third epistle is addressed to the angel of the church of Pergamos. "These things saith he which hath the sharp sword with two edges." The Lord takes the character of One who is prepared to interfere with authority and power on account of a state of things inimical to His rights. Satan having usurped the throne of this world, the Lord, sheaving sympathy with His own, encourages them, saying again, "I know thy works," adding, "and where thou dwellest, even where Satan's seat [or throne] is;" that is, in the world. He is fully aware of the awful power and assumption of His and His people's great enemy, and rejoices to recognize, notwithstanding, that a testimony is maintained for His glory. "Thou holdest fast my name, and hast not denied my faith." The claims of His holy and glorious name were held fast to, and His faith not denied, in spite of the outward displacement of His rule by the wicked one, and this in days when persecution again raged, on account of in submission to Satanic authority, and in which one prominent/ man, named Antipas, was slain among them, where Satan dwelleth, and is distinguished as "my faithful martyr." Faithfulness in an evil day is always highly esteemed by the Lord.
But notwithstanding these rays of brightness at Pergamos, their general state calls for rebuke and warning. "But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication." (Ver. 14.) These grievous evils had found a place among them, a clear evidence of the working of Satan. There were those that held the doctrine of the false prophet Balaam, who loved the wages of unrighteousness, and cast a snare before God's privileged earthly people, the children of Israel. This snare had again been laid morally and deceitfully, and there were those who maintained this evil doctrine. Combined with it there was a lapse into idolatry, which God has so strictly forbidden both in the old and in the new economy. Sacrifices are due to God only, whether material or spiritual. Hence to eat things sacrificed to idols was to be identified with that which Satan set up to nullify the true worship of God. This dreadful teaching incited to and condoned the committal of fornication.
Moreover, He adds, "So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate." (Ver. 15.) In the epistle to Ephesus, as we have seen, Nicolaitane deeds were rife, which the Lord hates. Here things had further lapsed, and there were those at Pergamos who, held the doctrine. Evil doctrine is worse than evil deeds, as it leads to them and condones them.
In view of such grievous evils, He calls upon them, saying, "Repent; or else I will come unto thee quickly, and will fight against thee with the sword of my mouth." (Ver. 16.) Summary governmental judgment was threatened unless there were true self-judgment. The One who elsewhere speaks in accents of grace, gladly recognizing all that is suited to God, is clothed with a priestly garb, discerning and discriminating between good and evil in the assemblies, ready to execute judgment where repentance was lacking.
“He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it." The hearing ear is again looked for, followed as before with a precious promise. He who gains the victory where Satan's throne is, and where he dwelleth, following and walking in the grace of the humbled Christ, now hidden in the heavens, should have Himself as the food of his soul, both here and hereafter. He should also receive a special mark of His Lord's favor, figured by a white stone, engraven with a new name which he alone should know and enjoy in secret communion of heart.
The fourth assembly addressed was in the city of Thyatira. "Unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass." (Ver. 18.) This phase of the church's history corresponds with what even men call the dark ages. The Son of God, jealous for His own glory, discerning with piercing and all-searching gaze the fearful corruption in which the mass had sunk, is ready to tread His foes beneath His feet. Brass, as we have already remarked, is said to be the most unyielding of metals. Inexorable judgment will overtake the corrupted church at His appointed moment.
“I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last [or thy last works] to be more than the first." (Ver. 19.) Again we find the glad recognition of things pleasing to the Lord. "I know thy works." And coupled with them there was the outflow of the Divine nature, charity, or love; acceptable service to God; faith in exercise in a day of evil; patience or endurance in an hour of great trial. And instead of carelessness and indifference through the opposition and oppression, leading to a decline in works, there was advance. The last were more than the first.
This is followed by a deeply solemn warning in relation to a vast and corrupt system which had grown up in the professing church. "Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented knot. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto everyone! of you according to your works.”
The Lord had a few things against Thyatira, as he had against Pergamos. Under the figure of "that woman Jezebel" (borrowed from the wicked and idolatrous wife of Ahab in the Old Testament) (1 Kings 16:3131And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. (1 Kings 16:31)), He exposes the evil character of a vast system which had grown up professedly Christian, where all should have been suited to, Him. She "calleth herself a prophetess." God had neither sent nor spoken by her. She arrogated to herself the right that her voice only should rule among God's people. She had displaced Christ speaking by the Spirit. Her teaching nullified the teaching of Christ. She led astray the Lord's servants, seducing them to commit spiritual fornication and idolatrous practices. The Lord gave her ample time to judge her wickedness, but she repented not. It is sad indeed to think of those whom He graciously calls my servants “coming under such a terrible corrupting influence. Those who succumb to her wiles and allurements are threatened with great tribulation, unless they too repent. "And her children will I kill with death." We take it that the children here spoken of refer to the corrupt principles and practices which proceed from Jezebel, the wicked parent stem, partaking more or less of the characteristics and lineaments of the mother. There is abundant testimony to prove that Jezebel is a striking figure of the overshadowing Roman Catholic system, in the zenith of its power and corruption in the middle ages, and other corruptions, her children, have been born of her.
All the assemblies shall know that the Son of God, whose eyes are as a flame of fire, is He that searches the reins and the hearts. All things are open, naked, and manifest in the sight of Him with whom we have to do. And every individual shall receive from Him according to his works.
“But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. But that which ye have already hold fast till I come." (Verses 24, 25.) It is precious to learn that whilst Jezebel " was flaunting herself in wickedness, God had a people, in the Alpine districts of southern Europe and other parts, who sought His glory according to their light, who neither accepted her evil doctrine, nor knew the depths of Satan, "as they speak," that is, the boasted voice of those who called themselves "the church." The Holy Spirit, who dwells in the saints, searches the depths of God.
(1 Cor. 2:1010But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. (1 Corinthians 2:10).) And these here addressed, the rest in Thyatira (for it is not two classes), were more or less under His blessed influence. The pressure involved in the maintenance of sound doctrine, and the refusal of Satan's false religious system was burden enough for the Lord's tried ones. He would put none other burden upon them. In suffering for His Name's sake they learned practically that His yoke is easy, and His burden light. (Matt. 11:3030For my yoke is easy, and my burden is light. (Matthew 11:30).) He concludes with the exhortation to hold fast what they had till He should fulfill the promise of His return. (Rev. 22:2020He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. (Revelation 22:20)) Meanwhile they were learning that the sufferings of this present time are not worthy of being compared with the glory which shall be revealed in,(or to) us. (Rom. 8:1818For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. (Romans 8:18).)
In this fourth epistle, as remarked earlier, the promise to the overcomer comes before the exhortation, "He that hath an ear," etc. As time ran on, the evil in the professing church had become so great that the Lord no longer expects to find a hearing ear among the masses, but only among those who got the victory over Satan's power. "He that overcometh, arid keepeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star." (Verses 26-28.) The pressure on the Lord's people being so severe, the tendency would be to lose heart, and not to hold fast. In His grace, He encourages them to get the victory and to keep His works without flagging until the end. Things would soon be reversed. The nations led on by, Satan, and under Roman authority, might seek to overwhelm them, but ere long He would give the overcomer power over them. Powerless as they were of themselves to withstand the rod of iron rule emanating from Rome, the overcomer should soon wield the rod, and their foes be compelled to submit to them. They might be the most fragile of vessels in the potter's hands, but He would preserve them, and soon their persecutors should, as the vessels of a potter, be broken to shivers. "As I," or "as I also have received from my Father." All power has been given to Him by His Father in heaven and in earth. (Matt. 28:1818And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. (Matthew 28:18).) He had been rejected, but ere long He would return and take the kingdom. Those who had been privileged to share His sufferings at the hand of man would be associated with Him in the hour of His rule, when He should wield the iron rod, etc. "And I will give him the morning star." From this moment forth we get the harbinger of the coming day. Watchful saints during the dark night of this world should have Himself, the morning Star, as the Object of their heart's joy and hope. Much ignorance doubtless prevailed amongst the Lord's people. Nevertheless He Himself was the Object of their hearts, and whatever the measure of their intelligence, they looked for Him. As the bright and the morning Star, He would surely come for His own, in order to display them with Himself in the hour of His kingly reign.
“He that hath an ear, let him hear what the Spirit saith unto the churches.”