Revelation Chapter 2 Letter to the Seven Churches

Chapters 2-3 consist of the letter to the seven churches. John’s commission was to publish the vision of God to the churches when apostasy and persecution were about to destroy what remained of the church established by the Master. While John languished on Patmos, counterfeit authorities made their way through the ranks of the church.

Scholars have speculated that the reason the Lord chose these seven churches as recipients of his letter was because they were postal centers all linked by a common road that formed a sort of inner circle around the province, binding together the most populous, wealthy, and influential areas. Once delivered to these churches, the Revelation could easily spread to all the other branches. As attractive as this hypothesis is, it doesn’t work. There were other postal cities (Troas, Adramyttium, and Colossae for examples) that lay on this same route. But the Lord selected only seven, probably, as noted in the preceding chapter, because of the symbolic meaning of the number. The letter seems to have been intended for the whole church, but the specific churches mentioned exemplified the problems faced by all. The instruction to each church was universal for it tells “what the Spirit saith unto the churches” ─ all the churches. Note that this phrase is repeated in Revelation 2:7, 11, 17, 29; 3:6, 13, 22.

The purpose of the letter was to sound a warning to the church as a whole. Apostasy was running full steam, fired by false prophets and apostles. Entire branches were ignorantly or willfully falling into it. The message to the churches sounded a clear warning that God would abandon the churches unless they returned to him. Each congregation was responsible to stop the spread of heresy, to hold on to the truth, and to thereby gain salvation.

John followed a general format in his admonition to each church. There is a complimentary opening introduced by the phrase “I know thy works,” followed by a rebuke beginning with “I have something against thee,” and ending with a promise “to him that overcometh.” The exceptions to this format are Smyrna (2:8-11) and Philadelphia (3:7-13), which receive no condemnation, and Sardis (3:1-6) and Laodicea (3:14-22), which receive no compliments.

From the content of the letters, the church’s spiritual life foundered in six areas. Two were external: a willingness to compromise with paganism and a denial of Christianity due to Jewish harassment. Four were internal: the acceptance of unauthorized leaders, approval of false doctrine promulgated by false prophets, halfheartedness and indifference, and a loss of love for the church and her Master. Succumbing to any one of these would have sounded the death knell for the church. And in fact, in some areas the white flag of surrender to the world’s ways already flew.

Of the problems listed, the one of greatest concern in the book of Revelation was authority, that is, the question of who had the right to preside and to define the doctrine of the church. The problem was not new. Peter cautioned the church that “there were false prophets also among the [Old Testament] people, even as there shall be false teachers among you, who privily [secretly] shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of [blasphemed]” (2 Peter 2:1-2). Paul warned the saints, “Of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears” (Acts 20:30-31).

Revelation gives names to some of the doctrines taught by the false prophets and apostles of darkness. There was the doctrine of Balaam and the associated doctrines of the Nicolaitans (see Revelation 2:6, 14). These were coupled with those of a woman whom John branded as Jezebel, who led some into “the depths of Satan” (2:24). The exact aspect of these doctrines is unknown, but we can make some general observations. For instance, we know something of Balaam. This Old Testament prophet-turned-apostate introduced into Israel the worship of Baal with its orgiastic perversions (see Numbers 22:1- 25:9; 31:16). The use of his name suggests that false prophecy was an issue.

Based on Numbers 25:1-2 and 31:16, where the doctrine that Balaam preached is theologically defined, apparently the Nicolaitans and the self-styled prophetess were preaching a form of idolatry that included spiritual fornication. The phrase “to eat meat offered to idols” (verse 20), associated with both the Nicolaitans and Jezebel, referred not only to food consecrated to an idol, but also to participation in pagan feasts with its rites. Therefore, it would seem that Jezebel and the Nicolaitans were part of the same heretical group working within the cloisters of the church to pull people to their salacious ways. Their doctrine probably appealed to spiritual prostitution rather than physical, but the imagery depicting extreme sensuality gives an accurate feel for their allure. The false apostles who appeared at Ephesus may have been migrant missionaries perhaps belonging to the same group.

From their teachings, then, it would appear that the Nicolaitans were spiritual libertines working within the church in Asia Minor. They set up a prophetic tradition standing opposite that of John and those associated with him. They refused to recognize his authority, or that of authorized representatives of the Lord. They presented a real threat to the true church. Many of its members were persuaded by the new seduction, not only leaving the truth, but also fostering the evil. Therefore, the Lord warned them through John, “Repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place” (Revelation 2:5).

Doctrine and Covenants 117:11 warns Newell K. Whitney to “be ashamed of the Nicolaitane band and of all their secret abominations.” The language is strong, suggesting that whatever the heresy was, the Lord considered it abhorrent.

To those individuals among the churches who did persist in righteousness, the Lord offers promises of salvation couched in differing terminology. These promises are loaded with allusions to the temple. The promise is that they shall eat of the tree of life in paradise and of the hidden manna (see Revelation 2:7, 17), both considered to be the food of angels. The former allusion had particular significance. In it was the seed of “eternal lives” (D&C 132:24) and immunity to death (see D&C 132:19-22; Genesis 3:12-24). Each will receive “a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it” (Revelation 2:17). According to Doctrine and Covenants 130:10-11, this stone acts as “a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms will be made known; and a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written. . . The new name is the key word.” Further, the Savior promises, “He that overcometh, the same shall be clothed in white raiment,” and him “will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is the new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name” (Revelation 3:5, 12).

verses 1-7 The letter to the church at Ephesus. This was the “loveless church” ─ they were abandoning their “first love” which was the Lord Jesus and his gospel. If only they would repent, they were promised: “will I give to eat of the tree of life which is in the midst of paradise of God.” They are promised exaltation.

1 Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;

verse 1 The “angel of the church of Ephesus” is the presiding officer of the church in Ephesus which was a major city in Asia Minor, now called Turkey. The city of approximately 250,000 residents had a theater, library, paved streets (the main road was lined with impressive columns), and baths. Ephesus was the center for the imperial cult, and one of its three temples, the temple of Diana (Artemis to the Greeks), was one of the seven wonders of the world. That temple, which contained an image of the goddess Diana, “whom all Asia and the world worshippeth” (Acts 19:27), was an impressive architectural structure, with intricate ornamentation, the finest Greek art, and one hundred marble columns (fifty-five feet high). The temple stood on a huge platform that covered approximately one hundred thousand square feet, which is the size of two American football fields.

Paul visited Ephesus during his third missionary journey and remained there for two years, preaching the gospel to both Jews and Greeks (Acts 19:8, 10). He later returned to Ephesus and preached repentance, prophesied, and stated, “I ceased not to warn every one night and day with tears” (Acts 20:31). One of Paul’s epistles (Ephesians) is addressed to the saints of Ephesus.

“he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks” according to John’s vision in chapter one, is the Lord Jesus Christ.

“Unto the servant of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;”

2 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:

verse 2 “thou canst not bear them which are evil” The Lord commends the saints for avoiding the wicked.

“thou hast tried them which say they are apostles, and are not” The false apostles mentioned here may be the apostates from within (“of your own selves”) of which Paul had warned the elders of Ephesus: “After my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them” (Acts 20:29-30). Paul encountered false apostles on other occasions (2 Corinthians 11:13-14, 22-28).

3 And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted.

verse 3 “hast borne, and hast patience” The Ephesian saints bore many tribulations and much persecution and yet remained patient, looking forward to victory over evil and eternal life.

#4 Nevertheless I have somewhat against thee, because thou hast left thy first love.

5 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.

verses 4-5 “I have somewhat against thee . . . hast left thy first love” The Lord condemns the Church members here because they have abandoned their original love for him and for their sisters and brothers in the gospel. Biblical scholar Krodel writes, “Without love toward God, toward brothers and sisters, a church ceases to be a church in spite of its commendable orthodoxy and brave endurance of hardships” (Krodel, Revelation, 108). Because those in the church have left their first love, they are “fallen” and commanded to “repent, and do the first works” by regaining their lost love of Christ and their fellow men.

“or else I will come unto thee quickly” This expression, repeated several times in Revelation (2:16; 3:11; 22:7, 12, 20) and in the Doctrine and Covenants (D&C 33:18; 34:12; 35:27; 39:24; 49:28; 68:35; 88:126), warns us to be prepared always for the coming of the Lord, which will occur unexpectedly.

The expression often accompanies statements of comfort and information, such as these: “I come quickly: blessed is he that keepeth the sayings of . . . this book” (Revelation 22:7); “I come quickly; and my reward is with me” (Revelation 22:12); “the kingdom is yours until I come. Behold, I come quickly” (D&C 35:27) and “I will be your ruler when I come; and behold, I come quickly” (D&C 41:4). Also, it frequently is found with admonitions such as these: “Be patient in tribulation until I come; and, behold, I come quickly” (D&C 54:10); “Pray always, that ye may not faint, until I come. Behold, and lo, I will come quickly” (D&C 88:126); and “Be faithful until I come, for I come quickly” (D&C 112:34).

“will remove thy candlestick out of his place, except thou repent” This candlestick represents the church at Ephesus (Revelation 1:20). If the saints do not repent for leaving their first love (Revelation 1:4), the Lord will remove them from their place. Elder Bruce R. McConkie taught, “Any congregation of saints which is not true and faithful shall lose its place in the true Church” (Doctrinal New Testament Commentary, 3:446).

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

verse 6 The “Nicolaitans,” are discussed above. This term has come to refer to members of the Church who are trying to maintain their church standing while continuing to live after the manner of the world. They want their names on the records of the Church but do not want to devote themselves to the gospel cause with full purpose of heart (Doctrinal New Testament Commentary, 3:446).

7 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 tree of life, which is in the midst of the paradise of God.

verse 7 “To him that overcometh” This phrase is directed to each individual who overcomes the world. It is found seven times in the letters to the seven churches (Revelation 2:11, 17, 29; 3:6, 13, 22; 13:9).

verses 8-11 The letter to the church in Smyrna. They are the “persecuted church.” They are counseled to be faithful even “unto death,” and if they are, the Lord will give them “a crown of life” and they “shall not be hurt of the second death.” They also are promised exaltation.

8 And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;

verse 8 Smyrna, which was a prosperous commercial center thirty-five miles north of Ephesus. It had at least two temples, one dedicated to the goddess Roma and the other built in honor of the Emperor Tiberius. Smyrna is now called Izmir and is a large city in present-day Turkey.

Again, a reminder that John’s message originates with the Savior: “And unto the servant of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive”

9 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.

verse 9 The “synagogue of Satan” are the Jewish congregations in Smyrna which rejected Christ and fought the saints. They were of the devil.

10 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.

verse 10 “Fear none of those things which thou shalt suffer” In verse 9 the terms “tribulation,” “poverty,” “suffer,” “tried,” “tribulation,” and “death” represent our mortal suffering and experience. The letter to the church in Smyrna contrasts these terms with the promise of life (“crown of life”) in this verse and power over the second death in verse 11.

John gives no hint that the churches could or would survive this crisis of apostasy. Though he offers promises of salvation to most of them, they are not to the body of the Church but to individuals. Indeed, for the most faithful among the branches, the church at Smyrna, the Lord holds no promise of continuance: “Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; . . . be thou faithful unto death, and I will give thee a crown of life.”

“the devil shall cast some of you into prison, that ye may be tried” Public authorities, while hearkening to the voice of the devil, will cast some of the saints of Smyrna into prison.

“ye shall have tribulation ten days” The period “ten days” denotes a time of testing or of probation (Daniel 1:12, 14), such as mortality. This number contrasts with such scriptural terms as “eternity,” “everlasting,” and “forever.” The saints will be tested for a short period (ten days) compared to the length of eternity.

11 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.

verse 11 “the second death” Usually the term “second death” is used to refer to the spiritual death or that separation from God which may be suffered by mortals due to their sins (see the commentary for Alma 12:16).

verses 12-17 The letter to Pergamos, the “over-tolerant church.” If they repent, they are promised “hidden manna” and “a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it” ─ as are the other churches, they also are promised exaltation.

12 And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;

verse 12 Pergamos (or Pergamum) was in Asia Minor, or present-day Turkey. This city housed a world-famous library and several temples built in honor of Augustus, Rome, and other deities. One temple was dedicated to Asclepius, the god of healing, and sick people were presented at this temple with the hope of being healed. Another temple, built in honor of Zeus, stood on a hill overlooking the city, and its altar looked like a huge throne sitting upon a hill. Animal sacrifices were offered there day and night as a reminder to onlookers that the temple was extremely significant to the community.

“He which hath the sharp sword with two edges” is also the Savior.

“And to the servant of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;”

13 I know thy works, and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.

verse 13 “I know . . . where thou dwellest” I know thy heart.

“thou holdest fast my name” Apparently, Christians who were sentenced to prison or death could save themselves by cursing Christ and worshipping at the emperor’s altar. The Lord commends the saints of Pergamos for confessing his name “before men” (Matthew 10:32-33).

We know little about Antipas, other than that he was a martyr from Pergamos who died for the sake of Jesus and his gospel.

John’s references to “Satan” may refer specifically to the enormous altar dedicated to the god Zeus, which had the appearance of a throne and stood on a hill overlooking Pergamos. It may also refer generally to the pagan cults of Athena, Asclepius, Dionysus, and Zeus, in which the power of Satan was manifest through false religious systems that promoted the worship of the emperor as a god. Satan’s throne stands in stark contrast to the exalted and eternal thrones of Christ and God (4:2-4; D&C 76:107-8). It may also refer to the “Synagogues of Satan,” the Jewish congregations which rejected Christ and fought the saints. They were of the devil.

14 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.

verse 14 “Balac” The king of Moab (whose name is also spelled Balak) used money to encourage Balaam to curse the children of Israel (Numbers 22-24; Joshua 24:9; Judges 11:25).

“to eat things sacrificed unto idols” For religious and social reasons the saints at Pergamos were encouraged by their fellow citizens to eat the meat sacrificed to the idols of the temples of Zeus, Augustus, and Rome. To do so, however, was to practice Balaam’s doctrine (Numbers 31:16).

15 So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.

16 Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

verse 16 “I . . . will fight against them with the sword of my mouth” The sword of God’s mouth is the word of God. One way that God fights against the wicked “with the sword of [his] mouth” is through his judgments, which are decreed and sent by his word (see Leviticus 26:25; Judges 7:20; Isaiah 34:5; Ezekiel 14:21; D&C 101:10).

17 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.

verse 17 “hidden manna” Manna is the food that Israel received from heaven for forty years while they wandered in the wilderness (Exodus 16:15, 35). The hidden manna refers to Jesus, who is the “true bread from heaven” (John 6:32). Jesus said: “I am [the] bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven: if any man eat of this bread, he shall live forever” (John 6:48-51). Jesus is “hidden,” or unseen and unknown by the wicked, but is revealed to him or her who overcomes.

The phrase “hidden manna” may also refer to eternal truths from and about Christ that are revealed only in the temple, “mysteries” given only to those who seek diligently for them (see Matthew 13:11-12; 1 Timothy 3:16; 1 Nephi 2:16; 10:19; Alma 12:9; D&C 76:5- 7).

“will give him a white stone” The white stone is a Urim and Thummim for each individual who enters the celestial kingdom; written upon this white stone will be a new name. D&C 130:8-11 explains: “The place where God resides is a great Urim and Thummim. This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ’s. Then the white stone will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms, will be made known; and a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word.”

“new name” In a different context, Abraham (Genesis 17:5), Sarah (Genesis 17:15), and Jacob (Genesis 32:28) were given new names by the Lord. Isaiah prophesied that Israel would “be called by a new name, which the mouth of the Lord shall name” (Isaiah 62:2; 65:15). God revealed to John that “him that overcometh will I make a pillar in the temple of my God . . .: and I will write upon him the name of my God . . .: and I will write upon him my new name” (Revelation 3:12).

The new name is written on the white stone that is “given to each of those who come into the celestial kingdom. . . The new name is the key word.” The new name, similar to the white robe of Revelation 3:5, 6:11, and 7:9, symbolizes a new existence, or a new life.

verses 18-29 The letter to Thyatira, the “compromising and immoral church.” If they are able to overcome their problems, they shall receive “power over the nations,” “a rod of iron,” and “a morning star” – other ways of referring to exaltation.

18 And 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;

verse 18 Thyatira, a city located in Asia Minor, or modern-day Turkey, was a commercial town of traders and craftsmen who included tanners, potters, bakers, leather workers, metal workers, dyers, and wool workers. A temple named after Tyrimnos, or Apollo, the son of Zeus, was an important religious symbol for this community.

“And unto the servant 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;”

19 I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.

verse 19 “and the last to be more than the first” The Jerusalem Bible reads, “I know how you are still making progress.” The saints’ spiritual lives are improving and they are becoming better people, unlike the saints of Ephesus, who have fallen.

20 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.

verse 20 This woman was not Jezebel, the wife of king Ahab, who helped lead Israel to idolatry (2 Kings 9:22; 1 Kings 16:31-33), although there are points in common between these two individuals. The Jezebel of the church at Thyatira was a false prophetess, who taught false doctrines, seduced some of the church members to commit fornication, and encouraged them to eat food that was sacrificed to idols. Inasmuch as Jezebel refused to repent of her wickedness, God “cast her into hell” (JST Revelation 2:22).

Jezebel’s activities earned her the sarcastic epithet “woman . . . which calleth herself a prophetess.” We know that Christian women held prophetic power (see Acts 21:8-9). But at Thyatira the gift had been turned to fight against the truth. Based on the conditions of the day, a gentile area would not have had any problem accepting and promoting a prophetess. At that time “sibyls,” women easily excited into an ecstasy, became mediums and spoke as oracles. A number of these found their way into the Church. Out of their responses came a collection of maxims known in apocryphal literature as the Sibylline Books.

“to seduce my servants to commit fornication” This passage may refer both to the sexual sin and to the spiritual sin of idolatry, which is spiritual fornication. Individuals and organizations in all ages act as Jezebel, leading those who will follow “into forbidden paths” where they are “lost” (1 Nephi 8:28; see also Revelation 2:14).

21 And I gave her space to repent of her fornication; and she repented not.

verse 21 The Lord’s true prophets, possibly the apostle Paul or John himself, preached the true gospel and repentance to Jezebel. She had adequate warning to repent of her evil deeds:

#“And I gave her space to repent of her fornications; and she repented not.”

22 Behold, I will cast her into hell, and them that commit adultery with her into great tribulation, except they repent of their deeds.

verse 22 JST Revelation 2:22 replaces bed with hell, hence “I will cast her into hell.” Nephi uses similar language, declaring that “all those who preach false doctrines, and all those who commit whoredoms . . . shall be thrust down to hell” (2 Nephi 28:15) he calls hell “that awful hell, which . . . was prepared for the wicked” (1 Nephi 15:29).

“Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.”

23 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 every one of you according to your works.

verse 23 “I will kill her children with death” Jezebel and Ahab’s children suffered horrible deaths (2 Kings 10:1, 7), and in a similar manner the children of Jezebel of Thyatira will be destroyed. Another interpretation is that those who follow Jezebel in her sins, the children of her iniquities, will suffer spiritual death.

“I am he which searcheth the reins and hearts” This expression recalls a passage in Psalm 7:9: “for the righteous God trieth the hearts and reins.” God knows every thought and intent of all humans and is therefore able to judge accordingly and to “give unto every one of you according to your works.” The New International Version renders the very literal expression “reins and hearts” as the more understandable “hearts and minds.”

24 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.

verse 24 “as many as have not this doctrine” Church members of Thyatira who do not accept Jezebel’s false doctrines and seductions will not have the burdens of sin and guilt placed upon them. Fornication and idolatry, two extremely grievous sins, may be described as the “depths of Satan.”

#25 But that which ye have already hold fast till I come.

verse 25 “hold fast till I come” This expression means to endure to the end and recalls for us the iron rod. Lehi saw individuals “pressing forward; and they came and caught hold of the end of the rod of iron; and they did press their way forward, continually holding fast to the rod of iron, until they came forth and fell down and partook of the fruit of the tree” (1 Nephi 8:30). Church members who hold fast, or endure to the end, will eventually reach the tree of life and partake of its fruit (2 Nephi 31:20; Revelation 22:2, 14). The iron rod is the word of God, and we are promised that “whoso would hearken unto the word of God, and would hold fast unto it, they would never perish” (1 Nephi 15:24; 1 Thessalonians 5:21).

26 And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations.

verse 26 The JST Revelation 2:26 renders the phrase “power over the nations” as “power over many kingdoms.” Those who overcome receive a promise similar to that given to Jesus, as recorded in Psalm 2:6-9, a section that deals with the temple, kingship, and the doctrine of divine sonship. The expression “will I give power over many kingdoms” in Revelation recalls “I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession” (Psalm 2:8) the phrase “he shall rule them with the word of God” parallels “Thou shalt break them with a rod of iron” (Psalm 2:9) and the expression “they shall be in his hands as the vessels of clay in the hands” corresponds with “thou shalt dash them in pieces like a potter’s vessel” (Psalm 2:9). Other parallels may also be noted. The implication is that we will receive as Jesus receives, being joint-heirs with him of the gifts and power and dominion of the Father (Romans 8:17).

“Many kingdoms” refers to eternal kingdoms, not to temporal kingdoms. The saints are invited to “come up unto the crown prepared for you, and be made rulers over many kingdoms” (D&C 78:15).

“And to him who overcometh, and keepeth my commandments unto the end, will I give power over many kingdoms.”

27 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.

verse 27 The JST Revelation 2:27 renders this verse: “And he shall rule them with the word of God; they shall be in his hands as the vessels of clay in the hands of a potter shall they be broken to shivers: he shall govern them by faith, with equity and justice even as I received of my Father.”

“And he shall rule them with the word of God” Exalted saints will rule “many kingdoms” with God’s word. Perhaps this expression means that the saints will rule by the truth and correct principles that come from God.

“they shall be in his hands as the vessels of clay in the hands of a potter” He who rules over many kingdoms is likened to a potter; the kingdoms are similar to clay vessels. The potter has control and power over his creation made of clay.

“he shall govern them by faith, with equity and justice” The one who overcomes will rule and govern with faith (which is God’s power) and with righteousness, having perfect “equity and justice.”

“even as I received of my Father” He who overcomes will receive eternal rewards (such as having “power over many kingdoms, Revelation 2:26), just as Christ received rewards from his Father. Such will be “heirs of God, and joint-heirs with Christ” (Romans 8:17).

#28 And I will give him the morning star.

verse 28 “the morning star” This expression may have at least two meanings. First, Jesus Christ is “the bright and morning star” (Revelation 22:16). The promise of “the morning star” may be the promise of the Second Comforter, which is that “when any man obtains this [Second] Comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face” (TPJS, 151). Second, God gives eternal life to those who overcome; they will become like Christ, who is the “bright and morning star.”

29 He that hath an ear, let him hear what the Spirit saith unto the churches.