Revelation 2:23

Rev 2:23. Ἀποκτενῶ ἐν θανάτῳ) Eze 33:27, בדבר ימותו. The Septuagint has θανάτῳ ἀποκτενῶ.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev 2:23 . τέκνα , literally, perhaps with an indirect allusion to the killing of Ahab’s seventy sons. ἀποκτ . θ . (Hebraism), “I will utterly slay”; see on Rev 6:8 . If any particular form of death is meant, it may be pestilence (the inscriptions often mention fever), which represented to an Oriental mind the punishment of God on man’s unfaithfulness. The curious difference between the treatment of the μοιχ . and the τέκνα is due to the fact that ( cf. Dan 6:24 ), a parent’s sin was visited upon his family, both in Jewish and in contemporary pagan belief ( cf. the Phrygian inscription, cited by Mayor on Jas 5:12 , κατηράμενος ἤτω αὐτὸς καὶ τὰ τέκνα αὐτοῦ ). Yet even when both classes are allegorised into active coadjutors and deluded victims, the relative punishment looks unequal. John, unlike Ezekiel (Rev 13:17-18 ), holds that the victims of the false prophetess are willing and responsible for their position. πᾶσαι αἱ ἐκκλ ., the judgment was to be as notorious as evidently the scandal had been. The idea recalls one of Ezekiel’s favourite conceptions. ἐγώ κ . τ . λ . “I know the abysses,” and “discerner of hearts and searcher of the reins “were old Egyptian titles for divine beings. This intimate knowledge of man ( cf. 16 c) pierces below superficial appearances, e.g. , connexion with the church, prophetic zeal, and plausible excuses. As in Jer 17:10 ; Jer 20:12 ( cf. Ps. Son 8:8 ), the divine acquaintance with man’s real, secret life forms the basis of unerring and impartial judgment; while, as in Jer 4:16-17 ( cf. Act 4:1 f., 1Ti 1:20 , 1Co 5:4 , etc.) the prophetic denunciation or imprecation has a direct effect upon the person denounced ( cf. von Dobschütz, 270 f.). The former would be a fairly novel idea to most of those accustomed to the Roman religio , which was “one of observance, sacrifice, and outward act, that in no way searched the heart of the worshipper a system of rules which covered the circumstances of Roman life” (H. O. Taylor, Ancient Ideals , i. 417, 418).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

her children-- (Isa 57:3; Eze 23:45, Eze 23:47). Her proper adherents; not those who suffer her, but those who are begotten of her. A distinct class from the last in Rev 2:22 (compare Note, see on Rev 2:22), whose sin was less direct, being that only of connivance.

kill . . . with death--Compare the disaster that overtook the literal Jezebel's votaries of Baal, and Ahab's sons, Kg1 18:40; Kg2 10:6-7, Kg2 10:24-25. Kill with death is a Hebraism for slay with most sure and awful death; so "dying thou shalt die" (Gen 2:17). Not "die the common death of men" (Num 16:29).

all the churches shall know--implying that these addresses are designed for the catholic Church of all ages and places. So palpably shall God's hand be seen in the judgment on Thyatira, that the whole Church shall recognize it as God's doing.

I am he--the "I" is strongly emphatical: "that it is I am He who," &c.

searcheth . . . hearts--God's peculiar attribute is given to Christ. The "reins" are the seat of the desires; the "heart," that of the thoughts. The Greek for "searcheth" expresses an accurate following up of all tracks and windings.

unto every one of you--literally, "unto you, to each."

according to your works--to be judged not according to the mere act as it appears to man, but with reference to the motive, faith and love being the only motives which God recognizes as sound.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 23. And I will kill her children with death] "That is, I will certainly destroy her offspring and memory, and thereby ruin her designs. Jezebel's two sons, being both kings were both slain; and after that, all the seventy sons of Ahab; (2Kgs 10:1); in all which the hand of God was very visible. In the same manner God predicts the destruction of the heretics and heresies referred to; see Re 2:16. It should seem by the expression, I am he which searcheth the reins and the hearts, that these heretics lurked about, and sowed their pernicious doctrines secretly. But our Saviour tells them that it was in vain, for he had power to bring their deeds to light, having that Divine power of searching into the Evilly and affections of men; and hereby he would show both them and us that he is, according to his title, The Son of God; and hath such eyes to pry into their actions, that, like a fire, they will search into every thing, and burn up the chaff which cannot stand his trial; so that the depths of Satan, mentioned in the next verse, to which this alludes, (Christ assuming here this title purposely) shall avail nothing to those who think by their secret craft to undermine the Christian religion; he will not only bring to light, but baffle all their evil intentions. See Re 17:9.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(23) Her children.—This is to be understood of her followers. The so-called prophetess led the way in looseness of morals, under the pretence of some deeper knowledge. She had her associates and their disciples; the evil and the evil consequences would grow; the disciples outrun their teachers, and more than tribulation—death—is their penalty.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

23. all the churches shall know] cf. All flesh shall know, Isa_45:2-6; All flesh shall see, Isa_40:5; Eze_20:48. ‘All the Churches’ though less extensive than ‘all flesh’ (cf. Joh_17:2; Joh_14:22) must still be taken as widely as possible, it means not merely all the seven Churches of Asia but ‘all the churches in the world,’ hardly as Alford adds ‘to the end of time.’ We know nothing (and have no reason to think St Irenæus knew more) of either the repentance or the punishment of the children of Jezebel.

that I am he which searcheth, &c.] Compare Psa_7:9, [10], Psa_26:2; Jer_11:20; Jer_17:10; Jer_20:12; also 1Ch_28:9; 1Ch_29:17. But the closest parallel to this phrase is Rom_8:27, which suggests that this epithet was almost proverbial in the Apostolic age, whether applied to the Father as there or to the Son as here. It is hardly doubtful that the phrase is derived from David and Jeremiah ll. cc., but the verb used both here and in Rom. is different from any used by the LXX.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And I will kill her children with death,.... Her popes, cardinals, priests, Jesuits, monks, friars, and all that join in the Romish apostasy, they shall be killed with death; there shall be an utter extirpation of them in God's own time; or they shall be killed with the second death: when used alone, or as distinct from any other kind of death, signifies the plague; compare with this Kg2 9:24,

and all the churches: that shall be in being at the time of Rome's destruction:

shall know that I am he that searcheth the reins and heart; or am the omniscient God; which will be known by inflicting punishment on the followers of antichrist; when their hidden things of darkness will be brought to light, and exposed by him; and they shall receive the righteous reward of their evil practices, which they have coloured over, and glossed with specious pretences of religion and holiness, and a zeal for God and his glory, when they only meant themselves, the gratifying their carnal lusts, and securing their worldly interests, and amassing riches and honours to themselves:

and I will give unto everyone of you according to your works; who have connived at, and joined with them in their evil deeds; as many as were seduced by the false prophetess to commit spiritual fornication with her: as Christ is omniscient, and does not judge according to the outward appearance of things, but knows the principles and ends of all actions, however covert they may be; so he is righteous in judging and in punishing, which will be according as men's works are; and not one shall escape his righteous judgment, nor the due desert of their sins, though the punishment of some may be greater than that of others.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 23. And I will kill her children with death, ] All men die (saith a divine, descanting upon this text), but all are not killed with death. As a godly man said, that he did aegrotare vitaliter, to be sick so as to endow with life, so godly men do mori vitaliter. die so as to endow with life. He that can so die, is fit to die; and the contrary. Oh, it is a woeful thing to be killed with death.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And I will kill her children with death - A strong Hebraistic mode of expression, meaning that he would certainly destroy them. It has been made a question whether the word “children” here is to be taken literally or figuratively. The word itself would admit of either interpretation; and there is nothing in the connection by which its meaning here can be determined. If it is to be taken literally, it is in accordance with what is often threatened in the Scriptures, that children shall be visited with calamity for the sins of parents, and with what often occurs in fact, that they do thus suffer. For it is no uncommon thing that whole families are made desolate on account of the sin and folly of the parent. See the notes on Rom 5:19. If it is to be taken figuratively, then it refers to those who had imbibed her doctrines, and who, of course, would suffer in the punishment which would follow from the propagation of such doctrines. The reference in the word “death” here would seem to be to some heavy judgment, by plague, famine, or sword, by which they would be cut off.

And all the churches shall know, ... - That is, the design of this judgment will be so apparent that it will convince all that I know what is in the hearts of people, even the secret acts of wickedness that are concealed from human view.

I am he which searcheth the reins and hearts - This is clearly a claim to omniscience; and as it is the Lord Jesus who speaks in all these epistles, it is a full proof that he claims this for himself. There is nothing which more clearly pertains to God than the power of searching the heart, and nothing that is more constantly claimed by him as his special prerogative, 1Ch 28:9; Psa 7:9; Psa 11:4; Psa 44:21; Psa 139:2; Pro 15:3; Jer 11:20; Jer 17:10; Jer 20:12; Jer 32:19; Heb 4:13. The word “reins” - νεφροὺς nephrous - means, literally, “the kidney,” and is commonly used in the plural to denote the kidneys, or the loins. In the Scriptures it is used to denote the inmost mind, the secrets of the soul; probably because the parts referred to by the word are as hidden as any other part of the frame, and would seem to be the repository of the more secret affections of the mind. It is not to be supposed that it is taught in the Scriptures that the reins are the real seat of any of the affections or passions; but there is no more impropriety in using the term in a popular signification than there is in using the word “heart,” which all continue to use, to denote the seat of love.

And I will give unto every one of you according to your works - To every one of you; not only to those who have embraced these opinions, but to all the church. This is the uniform rule laid down in the Bible by which God will judge people.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

And I will kill her children, those who are seduced by her,

with death; I will destroy them; unless some special death, such as the plague, be here threatened. So shall all the churches near Thyatira know, that I am a God who do not only take notice of overt, scandalous acts, but of the secret thoughts, motions, counsels, and designs of men’s hearts, Psa 7:10; Jer 11:20; 17:10; and that I am a just God, who will deal with all according to their works.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

23. Her children—Not her partisans and followers, for they are threatened their due in the last verse; but her literal brood, who are worthy of death for the sins both which they have learned from her and have freely practised.

With death—As a direct penal infliction, a capital punishment. It shall not be a natural decease.

All the Churches—The seven and their sister Churches: for Alford’s opinion, that it means “all the Churches in the world,” and gives “an oecumenical character to these messages,” seems to be inadmissible. “The Churches” were to know this by the plainly palpable judicial character of the known penalties endured by these culprits; but those facts, as they were, have never been presented to “all the Churches in the world.” We have, indeed, no proof that any special tribulation was suffered by these individuals. They may have repented under influence of this message.

Reins—Literally, the kidneys; the lower parts of the back, where the workings of anxious emotions are recognised. Reins and hearts are often associated in Scripture, Psa_7:9; Psa_26:2; Jer_11:20. The searching them is named as an attribute of omniscience. And here the declaration is, that he whose eyes are like unto a flame of fire, fully knows all the dark secrets of these votaries of hidden sensual sin.

Works— The doubt whether Jezebel was guilty of actual deeds of sin, expressed by Stuart and others, seems fully contradicted by such terms as seduce, her fornication, commit adultery, deeds, works. To resolve all these plain terms of active perpetration into figures signifying “doctrines,” would render it difficult to find any terms which might not be figured out of their literal meaning. If these words do not express actual deeds, what terms can?

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And her children (placed first, in emphatic distinction from those who have been seduced into temporary connexion with her) I will kill with death. With apoktenw en yanatw comp. LXX in Eze_33:27 and Lev_20:10; and yanatw teleutatw , Mat_15:4 and Mar_7:10; the phrase recurs in Rev_6:8. Those who have not merely been beguiled into sin by her, but are united to her in a permanent moral relationship, (Joh_8:44) shall perish in some signal manner by the visitation of God. Thus we have three parties marked off:

(1) Jezebel herself, the source of all the mischief;

(2) her children, who are even such as herself;

(3) her victims, who have been led astray by her.

She and her children are to be visited with sickness and death, because they will not repent, and the others with tribulation, if they do not repent. Her doom and that of her children is certain; that of her victims may yet be averted. Moreover, the one seems to be final, the other remedial. And all the Churches shall know; literally, shall come to know, shall learn by experience. This statement seems conclusive with regard to the purpose of these epistles. Although addressed to local Churches at a particular crisis, they are for the instruction of "all the Churches" throughout the world, and throughout all time. He which searcheth the reins and the heart. (comp. Rom_8:27 Psa_7:9 Jer_11:20 Jer_20:12) But ereunan in this connexion is a New Testament word; the LXX do not use it, but etazein , a word which is not found in the New Testament, or dokimazein , etc. Ereunan occurs thrice in St. John"s writings, (Joh_5:39 Joh_7:52) and thrice elsewhere. (Rom_8:27 1Co_2:10 1Pe_1:11) We need not attempt to make any sharp distinction between the reins, which were believed to be the seat of the desires, and the heart, which sometimes represents the affections and sometimes the conscience. Put together they are equivalent to "the devices and desires of our own hearts." And I will give to each of you. From the angel of the Church the Lord turns abruptly to the individuals in the Church. (comp. Mat_16:27 Rom_2:6)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And I will kill her children - Those which she hath born in adultery, and them whom she hath seduced. With death - This expression denotes death by the plague, or by some manifest stroke of God's hand. Probably the remarkable vengeance taken on her children was the token of the certainty of all the rest. And all the churches - To which thou now writest. Shall know that I search the reins - The desires. And hearts - Thoughts.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

23. I will kill her children. Her children are the adherents; those who perpetuate the immoral practices. The threat implies that they shall come to certain destruction. And all the churches shall know, etc. By reason of the judgments inflicted. Some have strongly urged that by “Jezebel” is meant a Sybil, half heathen, half Christian, claiming prophetic powers, who is known to have lived in Thyatira.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

23. γνώσονται πᾶσαι αἱ ἐκκλησίαι. Cf. All flesh shall know, Isa 49:26; All flesh shall see, Isa 40:5; Eze 20:48. “All the Churches” though less extensive than “all flesh” (cf. Joh 17:2, and for the limitation Joh 14:22) must still be taken as widely as possible, it means not merely all the seven Churches of Asia but “all the churches in the world,” hardly as Alford adds “to the end of time.” We know nothing (and have no reason to think St Irenæus knew more) of either the repentance or the punishment of the children of Jezebel.

ὁ ἐραυνῶν. Compare καρδίας ἐτάζει Κύρ. 1Ch 28:9, ὁ ἐτάζων καρδίας 1Ch 29:17, ἐτάζων καρδίας καὶ νεφροὺς Psa 7:9 (10), πύρωσον τοὺς νεφρούς μου καὶ τὴν καρδίαν μου Psa 6:2, δοκιμάζων νεφροὺς καὶ καρδίας Jer 11:20, ἐτάζων καρδίας καὶ δοκιμάζων νεφροὺς Jer 17:10, συνιῶν νεφροὺς καὶ καρδίας Jer 20:12, ὁ ἐραυνῶν τὰς καρδίας Rom 8:27. The last passage suggests a common origin apart from the LXX. for a phrase which no doubt is ultimately derived from the Psalms and was almost proverbial in the Apostolic age.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.