Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Revelation 2:2 - King James

Verse	Translation	Text
Re 2:2	King James	I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
I know thy works--expressing His omniscience. Not merely "thy professions, desires, good resolutions" (Rev 14:13, end). thy labour--Two oldest manuscripts omit "thy"; one supports it. The Greek means "labor unto weariness." patience--persevering endurance. bear--evil men are a burden which the Ephesian Church regarded as intolerable. We are to "bear (the same Greek, Gal 6:2) one another's burdens" in the case of weak brethren; but not to bear false brethren. tried--by experiment; not the Greek for "test," as Jo1 4:1. The apostolical churches had the miraculous gift of discerning spirits. Compare Act 20:28-30, wherein Paul presciently warned the Ephesian elders of the coming false teachers, as also in writing to Timothy at Ephesus. TERTULLIAN [On Baptism, 17], and JEROME [On Illustrious Men, in Lucca 7], record of John, that when a writing, professing to be a canonical history of the acts of Paul, had been composed by a presbyter of Ephesus, John convicted the author and condemned the work. So on one occasion he would not remain under the same roof with Cerinthus the heretic. say they are apostles--probably Judaizers. IGNATIUS [Epistle to the Ephesians, 6], says subsequently, "Onesimus praises exceedingly your good discipline that no heresy dwells among you"; and [Epistle to the Ephesians, 9], "Ye did not permit those having evil doctrine to sow their seed among you, but closed your ears."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

I know thy works--expressing His omniscience. Not merely "thy professions, desires, good resolutions" (Rev 14:13, end).

thy labour--Two oldest manuscripts omit "thy"; one supports it. The Greek means "labor unto weariness."

patience--persevering endurance.

bear--evil men are a burden which the Ephesian Church regarded as intolerable. We are to "bear (the same Greek, Gal 6:2) one another's burdens" in the case of weak brethren; but not to bear false brethren.

tried--by experiment; not the Greek for "test," as Jo1 4:1. The apostolical churches had the miraculous gift of discerning spirits. Compare Act 20:28-30, wherein Paul presciently warned the Ephesian elders of the coming false teachers, as also in writing to Timothy at Ephesus. TERTULLIAN [On Baptism, 17], and JEROME [On Illustrious Men, in Lucca 7], record of John, that when a writing, professing to be a canonical history of the acts of Paul, had been composed by a presbyter of Ephesus, John convicted the author and condemned the work. So on one occasion he would not remain under the same roof with Cerinthus the heretic.

say they are apostles--probably Judaizers. IGNATIUS [Epistle to the Ephesians, 6], says subsequently, "Onesimus praises exceedingly your good discipline that no heresy dwells among you"; and [Epistle to the Ephesians, 9], "Ye did not permit those having evil doctrine to sow their seed among you, but closed your ears."

Notes on the Bible, by Albert Barnes, [1834]
I know thy works - The common formula with which all the epistles to the seven churches are introduced. It is designed to impress upon them deeply the conviction that he was intimately acquainted with all that they did, good and bad, and that therefore he was abundantly qualified to dispense rewards or administer punishments according to truth and justice. It may be observed that, as many of the things referred to in these epistles were things pertaining to the heart - the feelings, the state of the mind - it is implied that he who speaks here has an intimate acquaintance with the heart of man, a prerogative which is always attributed to the Saviour. See Joh 2:25. But no one can do this who is not divine; and this declaration, therefore, furnishes a strong proof of the divinity of Christ. See Psa 7:9; Jer 11:20; Jer 17:10; Sa1 16:7; Kg1 8:39. And they labor - The word used here (κόπος kopos) means properly "a beating," hence wailing, grief, with beating the breast; and then it means excessive labor or toil adapted to produce grief or sadness, and is commonly employed in the New Testament in the latter sense. It is used in the sense of trouble in Mat 26:10, "Why trouble ye (literally, why give ye trouble to) the woman?" (compare also Mar 14:6; Luk 11:7; Luk 18:5; Gal 6:17); and in the sense of labor, or wearisome toil, in Joh 4:38; Co1 3:8; Co1 15:58; Co2 6:5; Co2 10:15; Co2 11:23, Co2 11:27, et al. The connection here would admit of either sense. It is commonly understood, as in our translation, in the sense of labor, though it would seem that the other signification, that of trouble, would not be inappropriate. If it means labor, it refers to their faithful service in his cause, and especially in opposing error. It seems to me, however, that the word "trouble" would better suit the connection. And thy patience - Under these trials; to wit, in relation to the efforts which had been made by the advocates of error to corrupt them, and to turn them away from the truth. They had patiently borne the opposition made to the truth, they had manifested a spirit of firm endurance amidst many arts of those opposed to them to draw them off from simple faith in Christ. And how thou canst not bear them which are evil - Canst not "endure" or "tolerate" them. Compare the notes on Jo2 1:10-11. That is, they had no sympathy with their doctrines or their practices, they were utterly opposed to them. They had lent them no countenance, but had in every way shown that they had no fellowship with them. The evil persons here referred to were, doubtless, those mentioned in this verse as claiming that "they were apostles," and those mentioned in Rev 2:6 as the Nicolaitanes. And thou hast tried them which say they are apostles - Thou hast thoroughly examined their claims. It is not said in what way they had done this, but it was probably by considering attentively and candidly the evidence on which they relied, whatever that may have been. Nor is it certainly known who these persons were, or on what grounds they advanced their pretensions to the apostolic office. It cannot be supposed that they claimed to have been of the number of apostles selected by the Saviour, for that would have been too absurd; and the only solution would seem to be that they claimed either: (1) that they had been called to that office after the Saviour ascended, as Paul was; or, (2) that they claimed the honor due to this name or office, in virtue of some election to it; or, (3) that they claimed to be the successors of the apostles, and to possess and transmit their authority. If the first of these, it would seem that the only ground of claim would be that they had been called in some miraculous way to the rank of apostles, and, of course, an examination of their claims would be an examination of the alleged miraculous call, and of the evidence on which they would rely that they had such a call. If the second, then the claim must have been founded on some such plea as that the apostolic office was designed to be elective, as in the case of Matthias Act 1:23-26, and that they maintained that this arrangement was to be continued in the church; and then an examination of their claims would involve an investigation of the question, whether it was contemplated that the apostolic office was designed to be perpetuated in that manner, or whether the election of Matthias was only a temporary arrangement, designed to answer a particular purpose. If the third, then the claim must have been founded on the plea that the apostolic office was designed to be perpetuated by a regular succession, and that they, by ordination, were in a line of that succession; and then the examination and refutation of the claim must have consisted in showing, from the nature of the office, and the necessary qualifications for the office of apostle, that it was designed to be temporary, and that there could be properly no successors of the apostles, as such. On either of these suppositions, such a line of argument would be fatal to all claims to any succession in the apostolic office now. If each of these points should fail, of course their claims to the rank of apostles would cease; just as all claims to the dignity and rank of the apostles must fail now. The passage becomes thus a strong argument against the claims of any persons to be "apostles," or to be the "successors" of the apostles, in the uniqueness of their office. And are not - There were never any apostles of Jesus Christ but the original twelve whom he chose, Matthias, who was chosen in the place of Judas Act 1:26, and Paul, who was specially called to the office by the Saviour after his resurrection. On this point, see my work on the Apostolic Church (pp. 49-57, London ed.). And hast found them liars - Hast discovered their pretensions to be unfounded and false. In Co2 11:13, "false apostles" are mentioned; and, in an office of so much honor as this, it is probable that there would be not a few claimants to it in the world. To set up a claim to what they knew they were not entitled to would be a falsehood, and as this seems to have been the character of these people, the Saviour, in the passage before us, does not hesitate to designate them by an appropriate term, and to call them liars. The point here commended in the Ephesian church is, that they had sought to have a "pure ministry," a ministry whose claims were well founded. They had felt the importance of this, had carefully examined the claims of pretenders, and had refused to recognize those who could not show, in a proper manner, that they had been designated to their work by the Lord Jesus. The same zeal, in the same cause, would be commended by the Saviour now.

Notes on the Bible, by Albert Barnes, [1834]

I know thy works - The common formula with which all the epistles to the seven churches are introduced. It is designed to impress upon them deeply the conviction that he was intimately acquainted with all that they did, good and bad, and that therefore he was abundantly qualified to dispense rewards or administer punishments according to truth and justice. It may be observed that, as many of the things referred to in these epistles were things pertaining to the heart - the feelings, the state of the mind - it is implied that he who speaks here has an intimate acquaintance with the heart of man, a prerogative which is always attributed to the Saviour. See Joh 2:25. But no one can do this who is not divine; and this declaration, therefore, furnishes a strong proof of the divinity of Christ. See Psa 7:9; Jer 11:20; Jer 17:10; Sa1 16:7; Kg1 8:39.

And they labor - The word used here (κόπος kopos) means properly "a beating," hence wailing, grief, with beating the breast; and then it means excessive labor or toil adapted to produce grief or sadness, and is commonly employed in the New Testament in the latter sense. It is used in the sense of trouble in Mat 26:10, "Why trouble ye (literally, why give ye trouble to) the woman?" (compare also Mar 14:6; Luk 11:7; Luk 18:5; Gal 6:17); and in the sense of labor, or wearisome toil, in Joh 4:38; Co1 3:8; Co1 15:58; Co2 6:5; Co2 10:15; Co2 11:23, Co2 11:27, et al. The connection here would admit of either sense. It is commonly understood, as in our translation, in the sense of labor, though it would seem that the other signification, that of trouble, would not be inappropriate. If it means labor, it refers to their faithful service in his cause, and especially in opposing error. It seems to me, however, that the word "trouble" would better suit the connection.

And thy patience - Under these trials; to wit, in relation to the efforts which had been made by the advocates of error to corrupt them, and to turn them away from the truth. They had patiently borne the opposition made to the truth, they had manifested a spirit of firm endurance amidst many arts of those opposed to them to draw them off from simple faith in Christ.

And how thou canst not bear them which are evil - Canst not "endure" or "tolerate" them. Compare the notes on Jo2 1:10-11. That is, they had no sympathy with their doctrines or their practices, they were utterly opposed to them. They had lent them no countenance, but had in every way shown that they had no fellowship with them. The evil persons here referred to were, doubtless, those mentioned in this verse as claiming that "they were apostles," and those mentioned in Rev 2:6 as the Nicolaitanes.

And thou hast tried them which say they are apostles - Thou hast thoroughly examined their claims. It is not said in what way they had done this, but it was probably by considering attentively and candidly the evidence on which they relied, whatever that may have been. Nor is it certainly known who these persons were, or on what grounds they advanced their pretensions to the apostolic office. It cannot be supposed that they claimed to have been of the number of apostles selected by the Saviour, for that would have been too absurd; and the only solution would seem to be that they claimed either:

(1) that they had been called to that office after the Saviour ascended, as Paul was; or,

(2) that they claimed the honor due to this name or office, in virtue of some election to it; or,

(3) that they claimed to be the successors of the apostles, and to possess and transmit their authority.

If the first of these, it would seem that the only ground of claim would be that they had been called in some miraculous way to the rank of apostles, and, of course, an examination of their claims would be an examination of the alleged miraculous call, and of the evidence on which they would rely that they had such a call. If the second, then the claim must have been founded on some such plea as that the apostolic office was designed to be elective, as in the case of Matthias Act 1:23-26, and that they maintained that this arrangement was to be continued in the church; and then an examination of their claims would involve an investigation of the question, whether it was contemplated that the apostolic office was designed to be perpetuated in that manner, or whether the election of Matthias was only a temporary arrangement, designed to answer a particular purpose. If the third, then the claim must have been founded on the plea that the apostolic office was designed to be perpetuated by a regular succession, and that they, by ordination, were in a line of that succession; and then the examination and refutation of the claim must have consisted in showing, from the nature of the office, and the necessary qualifications for the office of apostle, that it was designed to be temporary, and that there could be properly no successors of the apostles, as such. On either of these suppositions, such a line of argument would be fatal to all claims to any succession in the apostolic office now. If each of these points should fail, of course their claims to the rank of apostles would cease; just as all claims to the dignity and rank of the apostles must fail now. The passage becomes thus a strong argument against the claims of any persons to be "apostles," or to be the "successors" of the apostles, in the uniqueness of their office.

And are not - There were never any apostles of Jesus Christ but the original twelve whom he chose, Matthias, who was chosen in the place of Judas Act 1:26, and Paul, who was specially called to the office by the Saviour after his resurrection. On this point, see my work on the Apostolic Church (pp. 49-57, London ed.).

And hast found them liars - Hast discovered their pretensions to be unfounded and false. In Co2 11:13, "false apostles" are mentioned; and, in an office of so much honor as this, it is probable that there would be not a few claimants to it in the world. To set up a claim to what they knew they were not entitled to would be a falsehood, and as this seems to have been the character of these people, the Saviour, in the passage before us, does not hesitate to designate them by an appropriate term, and to call them liars. The point here commended in the Ephesian church is, that they had sought to have a "pure ministry," a ministry whose claims were well founded. They had felt the importance of this, had carefully examined the claims of pretenders, and had refused to recognize those who could not show, in a proper manner, that they had been designated to their work by the Lord Jesus. The same zeal, in the same cause, would be commended by the Saviour now.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Thy works (τὰ ἔργα σοῦ) See on Joh 4:47. Labor (κόπον) Originally suffering, weariness; hence exhausting labor. The kindred verb κοπιάω is often used of apostolic and ministerial labor (Rom 16:12; Co1 15:10; Gal 4:11). Patience (ὑπομονήν) See on Pe2 1:6; see on Jam 5:1. Compare Paul's exhortation to Timothy in Ephesus, Ti2 2:25, Ti2 2:26. Bear (βαστάσαι) See on Joh 10:31; see on Joh 12:6. Compare Gal 6:2, where the word is used of Christians bearing each others' burdens. Them which are evil (κακοὺς) Trench observes that "it is not a little remarkable that the grace or virtue here ascribed to the angel of the Ephesian Church (compare Rev 2:6) should have a name in classical Greek: μισοπονηρία hatred of evil; the person of whom the grace is predicated being μισοπόνηρος hater of evil; while neither of these words, nor yet any equivalent to them occurs in the New Testament. It is the stranger, as this hatred of evil, purely as evil, however little thought of or admired now, is eminently a Christian grace." Hast tried (ἐπειράσω) Rev., didst try. See on tried, Pe1 1:7; and compare Jo1 4:1; Co1 12:10.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
I know - Jesus knows all the good and all the evil, which his servants and his enemies suffer and do. Weighty word, "I know," how dreadful will it one day sound to the wicked, how sweet to the righteous! The churches and their angels must have been astonished, to find their several states so exactly described, even in the absence of the apostle, and could not but acknowledge the all - seeing eye of Christ and of his Spirit. With regard to us, to every one of us also he saith, "I know thy works." Happy is he that conceives less good of himself, than Christ knows concerning him. And thy labour - After the general, three particulars are named, and then more largely described in an inverted order, Thy labour Thy patience: Thou canst not bear evil men: Thou hast patience: Thou hast tried those who say they are apostles and are not, and hast found them liars. Thou hast borne for my name's sake and hast not fainted. And thy patience - Notwithstanding which thou canst not bear that incorrigibly wicked men should remain in the flock of Christ. And thou hast tried those who say they are apostles, and are not - For the Lord hath not sent them.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
I know thy works - For the eyes of the Lord are throughout the earth, beholding the evil and the good; and, being omnipresent, all things are continually open and naked before him. It is worthy of remark, that whatsoever is praiseworthy in any of these Churches is first mentioned; thereby intimating that God is more intent on finding out the good than the evil in any person or Church; and that those who wish to reform such as have fallen or are not making sufficient advances in the Divine life, should take occasion, from the good which yet remains, to encourage them to set out afresh for the kingdom of heaven. The fallen or backsliding who have any tenderness of conscience left are easily discouraged, and are apt to think that there is no seed left from which any harvest can be reasonably expected. Let such be told that there is still a seed of godliness remaining, and that it requires only watching and strengthening the things which remain, by prompt application to God through Christ, in order to bring them back to the full enjoyment of all they have lost, and to renew them in the spirit of their mind. Ministers continually harping on Ye are dead, ye are dead; there is little or no Christianity among you, etc., etc., are a contagion in a Church, and spread desolation and death wheresoever they go. It is far better to say, in such cases, "Ye have lost ground, but ye have not lost all your ground; ye might have been much farther advanced, but through mercy ye are still in the way. The Spirit of God is grieved by you, but it is evident he has not forsaken you. Ye have not walked in the light as ye should, but your candlestick is not yet removed, and still the light shines. Ye have not much zeal, but ye have a little. In short, God still strives with you, still loves you, still waits to be gracious to you; take courage, set out afresh, come to God through Christ; believe, love, obey, and you will soon find days more blessed than you have ever yet experienced." Exhortations and encouragements of this kind are sure to produce the most blessed effects; and under such the work of God infallibly revives. And thy labor - He knew their works in general. Though they had left their first love, yet still they had so much love as excited them to labor, and enabled them to bear persecution patiently, and to keep the faith; for they could not tolerate evil men, and they had put fictitious apostles to the test, and had found them to be liars, pretending a Divine commission while they had none, and teaching false doctrines as if they were the truths of God.

Top

²⁸ Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.
²⁹ For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.
³⁰ Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.

¹ Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.

² Bear ye one another's burdens, and so fulfil the law of Christ.

¹³ And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

¹³ For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.

²⁶ And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.

²³ And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias.
²⁴ And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen,
²⁵ That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place.
²⁶ And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.

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

¹⁰ If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:
¹¹ For he that biddeth him God speed is partaker of his evil deeds.

²⁷ In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.

²³ Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft.

¹⁵ Not boasting of things without our measure, that is, of other men's labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly,

⁵ In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings;

⁵⁸ Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.

⁸ Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour.

³⁸ I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours.

¹⁷ From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.

⁵ Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.

⁷ And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee.

⁶ And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me.

¹⁰ When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.

³⁹ Then hear thou in heaven thy dwelling place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, even thou only, knowest the hearts of all the children of men;)

⁷ But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.

¹⁰ I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.

²⁰ But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause.

⁹ Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.

²⁵ And needed not that any should testify of man: for he knew what was in man.

¹⁰ To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:

¹ Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.

⁷ That 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 honour and glory at the appearing of Jesus Christ:

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

² Bear ye one another's burdens, and so fulfil the law of Christ.

⁶ This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.

³¹ Then the Jews took up stones again to stone him.

²⁶ And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

²⁵ In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;

¹ Go to now, ye rich men, weep and howl for your miseries that shall come upon you.

⁶ And to knowledge temperance; and to temperance patience; and to patience godliness;

¹¹ I am afraid of you, lest I have bestowed upon you labour in vain.

¹⁰ But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.

¹² Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.

⁴⁷ When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.