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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; 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: 3 And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted. 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. 6 But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate. 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. 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; 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. 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. 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. 12 And to the angel 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. 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 stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. 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. 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. 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; 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. 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. 21 And I gave her space to repent of her fornication; and she repented not. 22 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. 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. 25 But that which ye have already hold fast till I come. 26 And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: 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. 28 And I will give him the morning star. 29 He that hath an ear, let him hear what the Spirit saith unto the churches.
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[AD 220] Tertullian on Revelation 2:1
Therefore he has trifled both with his own "spirit," and with "the angel of the Church," and with "the power of the Lord," if he rescinded what by their counsel he had formally pronounced.

Source: On Modesty
[AD 253] Origen of Alexandria on Revelation 2:1
In many places, and especially in the Psalms, you will find speech addressed to the angels. Power has been given to man—at least to him who has the Holy Spirit—to speak even to the angels. I shall give one example from these instances, so that we might realize that angels too can be taught by human voices. It has been written in the Apocalypse of John, “Write to the angel of the church of the Ephesians, ‘I have something against you.’ ” And again, “Write to the angel of the church of Pergamum, ‘I have something against you.’ ” Clearly it is a man who writes to angels and enjoins something.

Source: HOMILIES ON THE GOSPEL OF LUKE 23.7
[AD 735] Bede on Revelation 2:1
To the angel of the church in Ephesus write. He reproaches part of this church according to the quality of its name and praises part. For Ephesus is said to be interpreted as a great fall and my will in it.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 2:1
These things says he who holds the seven stars in his right hand. That is, he holds you in his hand and governs and controls you by his power.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 2:1
Who walks in the midst of the seven golden candlesticks. Who, moving among you, investigates the hearts and loins of each one.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 2:1-7
By the angel of the church of Ephesus he means metaphorically the church in Ephesus. For it is not his own angel presiding over the church who has committed any sin who needs to hear Repent, since he is the most holy one and is therefore also on the right hand of the Lord, displaying the proof of his natural purity and sparkling light.

What need could there be to say to the one giving God’s message to the evangelist, Write to him? For the divine angel was present and was listening to what was being said. The holy angel was on the right hand of the one who was speaking, and when the holy one himself finally interprets the vision seen by him, he says, He who has an ear, let him listen to what the Spirit is saying to the churches: he did not say “to the angels of the churches,” but to the churches. So then in the same way you are to understand that, wherever you find write these things to the angel of this church, he is referring not to the angel but to the church.

What does he command to be written to the church in Ephesus? He says, He who holds the seven stars in his right hand, who walks in the midst of the seven golden lampstands, says this: this is the same as saying, “These are the words of him who treats with care and holds fast and embraces both the holy angels in heaven”—for these are the seven stars—”and human beings on earth.” For these are the seven lampstands, as was said earlier. He walks in the midst of those who worship him, and says through the prophet, “I shall dwell among them and I shall walk about among them.”

He says, I know your works, your toil, and your patient endurance, and “nothing of the good things which you do has escaped me,” “who alone formed” your “hearts, and who understand all” your “deeds,” and, he says, you cannot bear evil men, since you have acquired the habit of hating evil. And you tested those who called themselves apostles, but are not, and you found them to be liars: the Ephesians were fulfilling the divine command: “Do not believe every spirit, but test the spirits, to see whether they are of God.” Therefore they used to test those among them who were proclaiming the gospel, and after testing them they found some false apostles who were imparting spurious beliefs. He is referring to the followers of Cerinthus, who were contemporaries of the evangelist and were preachers of profane doctrines.

He says, You have patience, and you bore up for my name’s sake, and you did not give up, and very fittingly; for it is said, “Bear one another’s burdens and so fulfill the law of God.”

But, he says, I have this against you, that you have abandoned the love you had at first. Remember then from where you have fallen, and repent, and do what you did at first in righteousness: just as he said, “Your good actions have not escaped me,” so he says that you did not fail to show love to those in need. Return therefore to your former welldoing, now that I have taught you where you have fallen short.

But if, he says, you will not return to where you came from, I shall come to you and remove your lampstand from its place, unless you repent. I shall come to you does not indicate a movement involving a change of place of God who fills all things, but a change of attitude such as from long-suffering to punishment. By the removal of the lampstand, that is, the church, he means his abandonment of it, as a result of which sinners become involved in every kind of disturbance and tumult, so that they say, “My eye was troubled in my soul, and my heart was troubled with-in me.”

He says, But you have this good point, that you hate the works of the Nicolaitans, which I also hate. He has placed their sin between two achievements, so that by the praises at each end he may assuage the rebuke in the middle, lest anyone be consumed by excessive distress. This Nicolaus to whom he is now referring had been a blasphemous and disgusting heresiarch. So those who were being overcome by his evil errors were rescued by the Ephesians, who were thus commended by Christ.

Then after the divine admonition the evangelist adds his own words, saying, He who has an ear, that is, who is obedient and submissive to the divine laws, let him listen to what the Spirit says to the churches. He said the Spirit either because the events of the Revelation were being carried out in the Spirit, or he calls Christ Spirit, as in fact he is and is understood to be God, just as of course he is also called the son of man, as he is and is perceived as man. For the Godhead as a whole is called Spirit, as the Lord himself says to the Samaritan woman when talking with her, “God is Spirit, and those who worship him must worship him in Spirit and truth.”

So what does the Spirit say? To him who conquers I shall grant to eat of the tree of life, which is in the paradise of my God: the phrase is figurative, for by the tree of life he means the blessed and eternal life, which the saints will enjoy in the kingdom of God, which he has now called Paradise. He says that those who have been victorious over the temptations of the enemy and who have exacted vengeance are worthy of this.

But no one should take offense at the Lord’s saying of my God, for all the words denoting humility are rightly ascribed to the mystery of the incarnation. For he has also said in the gospel, “I am ascending to my Father and your Father, to my God and your God.” This is what he published in the church of Ephesus.

Source: Commentary on the Apocalypse
[AD 304] Victorinus of Pettau on Revelation 2:2
"I know thy works, and thy labour, and thy patience." In the first epistle He speaks thus: I know that thou sufferest and workest, I see that thou art patient; think not that I am staying long from thee.

"And that thou canst not bear them that are evil, and who say that they are Jews and are not, and thou has found them liars, and thou hast patience for My name's sake." All these things tend to praise, and that no small praise; and it behoves such men, and such a class, and such elected persons, by all means to be admonished, that they may not be defrauded of such privileges granted to them of God. These few things He said that He had against them.

Source: Commentary on the Apocalypse of the Blessed John
[AD 735] Bede on Revelation 2:2
I know your works, and your labor, etc. I see you, he says, diligently performing good works and patiently enduring the intolerable wrongs of the wicked; examining carefully the words and deeds of false apostles, you have not in any way wished to yield to them.

Source: Commentary on Revelation
[AD 220] Tertullian on Revelation 2:4
You have sinned, yet you still can be reconciled. You have someone to whom you can make satisfaction, yes, and one who wills it. If you doubt that this is true, consider what the Spirit says to the churches. He charges the Ephesians with “having abandoned charity.” He reproaches the Thyatirenes with fornication and “eating food sacrificed to idols.” He accuses the Sardians of “works that are not complete.” He censures the people of Pergamos for teaching false doctrines. He upbraids the Laodiceans for “placing their trust in riches.” And yet he warns them all to repent—even adding threats. But he would not threaten the impenitent if he failed to pardon the penitent.

Source: ON PENITENCE 7-8
[AD 220] Tertullian on Revelation 2:4
This if you doubt, unravel the meaning of "what the Spirit saith to the churches." He imputes to the Ephesians "forsaken love; " reproaches the Thyatirenes with "fornication," and "eating of things sacrificed to idols; " accuses the Sardians of "works not full; " censures the Pergamenes for teaching perverse things; upbraids the Laodiceans for trusting to their riches; and yet gives them all general monitions to repentance-under comminations, it is true; but He would not utter comminations to one unrepentant if He did not forgive the repentant.

Source: On Repentance
[AD 304] Victorinus of Pettau on Revelation 2:4-5
"And thou hast left thy first love: remember whence thou hast fallen." He who falls, falls from a height: therefore He said whence: because, even to the very last, works of love must be practised; and this is the principal commandment. Finally, unless this is done, He threatened to remove their candlestick out of its place, that is, to disperse the congregation.

Source: Commentary on the Apocalypse of the Blessed John
[AD 735] Bede on Revelation 2:4
But I have this against you, that you have left your first love, etc. In some matters, indeed, you have abandoned the love you began with, which, unless they recover, I will deprive them of the promised light. However, in some matters, you hate the deeds of the Nicolaitans, which are revealed in the following, that is, idolatry and fornication.

Source: Commentary on Revelation
[AD 202] Irenaeus on Revelation 2:5
It would not have been deserted.
[AD 220] Tertullian on Revelation 2:5
Women who possessed angels (as husbands) could desire nothing more; they had, forsooth, made a grand match! Assuredly they who, of course, did sometimes think whence they had fallen, and, after the heated impulses of their lusts, looked up toward heaven, thus requited that very excellence of women, natural beauty, as (having proved) a cause of evil, in order that their good fortune might profit them nothing; but that, being turned from simplicity and sincerity, they, together with (the angels) themselves, might become offensive to God.

Source: On the Apparel of Women Book I
[AD 258] Cyprian on Revelation 2:5
I have read your letter, beloved brethren, wherein you wrote that your wholesome counsel was not wanting to our brethren, that, laying aside all rash haste, they should manifest a religious patience to God, so that when by His mercy we come together, we may debate upon all kinds of things, according to the discipline of the Church, especially since it is written, "Remember from whence thou hast fallen, and repent." Now he repents, who, remembering the divine precept, with meekness and patience, and obeying the priests of God, deserves well of the Lord by his obedience and his righteous works.

Source: Epistle XIII
[AD 258] Cyprian on Revelation 2:5
You have done uprightly and with discipline, beloved brethren, that, by the advice of my colleagues who were present, you have decided not to communicate with Gaius the presbyter of Didda, and his deacon; who, by communicating with the lapsed, and offering their oblations, have been frequently taken in their wicked errors; and who once and again, as you wrote to me, when warned by my colleagues not to do this, have persisted obstinately, in their presumption and audacity, deceiving certain brethren also from among our people, whose benefit we desire with all humility to consult, and whose salvation we take care for, not with affected adulation, but with sincere faith, that they may supplicate the Lord with true penitence and groaning and sorrow, since it is written, "Remember from whence thou art fallen, and repent." And again, the divine Scripture says, "Thus saith the Lord, When thou shalt be converted and lament, then thou shalt be saved, and shall know where thou hast been."

Source: Epistle XXVII
[AD 258] Cyprian on Revelation 2:5
That all sins may be forgiven him who has turned to God with his whole heart... Also in the Apocalypse: "Remember whence thou hast fallen, and repent; but if not, I will come to thee quickly, and remove thy candlestick out of its place."

Source: Pseudo-Cyprian Exhortation to Repentance
[AD 258] Cyprian on Revelation 2:5
But I wonder that some are so obstinate as to think that repentance is not to be granted to the lapsed, or to suppose that pardon is to be denied to the penitent, when it is written, "Remember whence thou art fallen, and repent, and do the first works," which certainly is said to him who evidently has fallen, and whom the Lord exhorts to rise up again by his works, because it is written, "Alms do deliver from death," and not, assuredly, from that death which once the blood of Christ extinguished, and from which the saving grace of baptism and of our Redeemer has delivered us, but from that which subsequently creeps in through sins. Moreover, in another place time is granted for repentance; and the Lord threatens him that does not repent: "I have," saith He, "many things against thee, because thou sufferest thy wife Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed to idols; and I gave her a space to repent, and she will not repent of her fornication. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds; " whom certainly the Lord would not exhort to repentance, if it were not that He promises mercy to them that repent.

Source: Epistle LI.22
[AD 542] Caesarius of Arles on Revelation 2:5
Note that he did not say that he “takes away” [the lampstand] but that he “moves.” For the lampstand signifies the one Christian people. Therefore, he says that this lampstand is to be moved, not taken away, so that we might understand that in the very same church the evil are moved and the good confirmed. Moreover, he means that by the hidden but nonetheless just judgment of God, that which is taken from the evil is given as increase to the good. This fulfills that which is written, “He who has, it will be added to him; but to him who has not, even that which he has shall be taken from him.”

Source: EXPOSITION OF THE APOCALYPSE 2:5, HOMILY 2
[AD 600] Apringius of Beja on Revelation 2:5
For although he wishes that we remember those instances in which we have badly fallen, he exhorts that we might not fall again. And that our faults which we have committed might be cleansed, he shows a way by which one might come to pardon when he says, “Repent.” That is, wash away your sins with tears, just as “that sinful woman,” as a type of the church, “washed the feet of Jesus with her tears and wiped them with her hair.” And he exhorts and commands what one should do after repentance: “Do your first works,” either by an extraordinary goodness or do those works which you had done in the earnestness of your first conversion.

Source: TRACTATE ON THE APOCALYPSE 2:5
[AD 202] Irenaeus on Revelation 2:6
Wherefore the Word has also spoken of them thus: "But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate."

Source: Against Heresies Book I
[AD 215] Clement of Alexandria on Revelation 2:6
Similar, too, are those who claim to be followers of Nicolaus. They keep one of the man’s sayings, forcing its meaning: “One must misuse the flesh.” But this admirable man showed that we ought to curtail pleasures and desires and to use this discipline to weaken the impulses and onset of the flesh. Those who wallow in pleasure like goats are (you might say) violating the body and are plunged in the delights of passion. They do not realize that the body, whose nature is fleeting, falls into rags, while the soul is buried in a slough of vice, when they follow the instructions of pleasure rather than a man of apostolic faith.

Source: STROMATEIS 2.118.3-5
[AD 220] Tertullian on Revelation 2:6
Enough it is for us that this heresy of the Nicolaitans has been condemned by the Apocalypse of the Lord with the weightiest authority attaching to a sentence, in saying "Because this thou holdest, thou hatest the doctrine of the Nicolaitans, which I too hate."

Source: Pseudo-Tertullian Against All Heresies
[AD 235] Hippolytus of Rome on Revelation 2:6
There are, however, among the Gnostics diversities of opinion; but we have decided that it would not be worth while to enumerate the silly doctrines of these (heretics), inasmuch as they are (too) numerous and devoid of reason, and full of blasphemy. Now, even those (of the heretics) who are of a more serious turn in regard of the Divinity, and have derived their systems of speculation from the Greeks, must stand convicted (of these charges). But Nicolaus has been a cause of the wide-spread combination of these wicked men. He, as one of the seven (that were chosen) for the diaconate, was appointed by the Apostles. (But Nicolaus) departed from correct doctrine, and was in the habit of inculcating indifferency of both life and food. And when the disciples (of Nicolaus) continued to offer insult to the Holy Spirit, John reproved them in the Apocalypse as fornicators and eaters of things offered unto idols.

Source: Hippolytus Refutation of All Heresies Book VII
[AD 304] Victorinus of Pettau on Revelation 2:6
"This thou hast also, that thou hatest the deeds of the Nicolaitanes." But because thou thyself hatest those who hold the doctrines of the Nicolaitanes, thou expectest praise. Moreover, to hate the works of the Nicolaitanes, which He Himself also hated, this tends to praise. But the works of the Nicolaitanes were in that time false and troublesome men, who, as ministers under the name of Nicolaus, had made for themselves a heresy, to the effect that what had been offered to idols might be exorcised and eaten, and that whoever should have committed fornication might receive peace on the eighth day. Therefore He extols those to whom He is writing; and to these men, being such and so great, He promised the tree of life, which is in the paradise of His God.

Source: Commentary on the Apocalypse of the Blessed John
[AD 600] Apringius of Beja on Revelation 2:6
Of the Nicolaitans, it is interpreted as “a pouring out” or “the folly of a fainting church.” And this is rightly said of heretics who have been poured out from the container of the truth and have tumbled headlong into the mud of deceit. And, concerning this pouring out, it is said in the Law: “You are poured out as water; you will not rise up.” Clearly, the foolishness of a fainting church is the perverse teaching of the heretics, for they do not bring healing to the wound of the people, but they afflict upon the people the greatest of weaknesses, thinking foolish thoughts about God and being themselves fully taken over by ridiculous ideas. Concerning such persons it is said: “They have restored the sorrow of my people to dishonor, saying, ‘Peace, peace,’ when there is no peace.”

Source: TRACTATE ON THE APOCALYPSE 2:6
[AD 220] Tertullian on Revelation 2:7
In still another sense, a persecution can be considered as a contest. Who sets the terms of any contest if not the one who provides the crown and the prizes? You will find the terms of this contest decreed in the Apocalypse, where he proclaims the rewards of victory, especially for those who really come through persecution victorious, and in their victorious struggle have fought not merely against flesh and blood but against the spirits of wickedness. Obviously, then, the superintendent of the games and the one who sets the prize is the one who decides who is the winner of the contest. The essence, then, of a persecution is the glory of God, whether he approves or condemns, raises up or casts down.

Source: ON FLIGHT IN TIME OF PERSECUTION 1.5
[AD 220] Tertullian on Revelation 2:7
Why should I add more touching these two planks (as it were) of human salvation, caring more for the business of the pen than the duty of my conscience? For, sinner as I am of every dye, and born for nothing save repentance, I cannot easily be silent about that concerning which also the very head and fount of the human race, and of human offence, Adam, restored by exomologesis to his own paradise, is not silent.

Source: On Repentance
[AD 258] Cyprian on Revelation 2:7-10
Of the benefits of martyrdom. In the Proverbs of Solomon: "The faithful martyr delivers his soul from evils." Also in the same place: "Then shall the righteous stand in great boldness against them who have afflicted them, and who took away their labours. When they see them, they shall be disturbed with a horrible fear; and they shall wonder at the suddenness of their unhoped-for salvation, saying among themselves, repenting and groaning with distress of spirit, These are they whom some time we had in derision, and in the likeness of a proverb; we fools counted their life madness, and their end without honour. How are they reckoned among the children of God, and their lot among the saints! Therefore we have wandered from the way of truth, and the light of righteousness has not shined upon us, and the sun has not risen upon us. We have been wearied in the way of iniquity and of perdition, and we have walked through difficult solitudes; but we have not known the way of the Lord. What hath pride profited us? or what hath the boasting of riches brought to us? All these things have passed away as a shadow." Of this same thing in the cxvth Psalm: "Precious in the sight of the Lord is the death of His saints." Also in the cxxvth Psalm: "They who sow in tears shall reap in joy. Walking they walked, and wept as they cast their seeds; but coming they shall come in joy, raising up their laps." Of this same thing in the Gospel according to John: "He who loveth his life shall lose it; and he that hateth his life in this world shall find it to life eternal." Also in the same place: "But when they shall deliver you up, take no thought what ye shall speak; for it is not ye who speak, but the Spirit of your Father which speaketh in you." Also in the same place: "The hour shall come, that every one that killeth you shall think he doeth service to God l but they shall do this also because they have not known the Father nor me." Of this same matter, according to Matthew: "Blessed are they which shall suffer persecution for righteousness' sake; for theirs is the kingdom of heaven." Also in the same place: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to kill the soul and body in Gehenna." Also in the same place: "Whosoever shall confess me before men, him also will I confess before my Father which is in heaven; but he who shall deny me before men, him also will I deny before my Father which is in heaven. And he that shall endure to the end, the same shall be saved." Of this same thing, according to Luke: "Blessed shall ye be when men shall hate you, and shall separate you (from their company), and shall drive you out, and shall speak evil of your name, as wicked, for the Son of man's sake. Rejoice in that day, and exult; for, lo, your reward is great in heaven." Also in the same place: "Verily I say unto you, There is no man that leaveth house, or parents, or brethren, or wife, or children, for the sake of the kingdom of God, and does not receive seven times as much in this present time, but in the world to come life everlasting." Of this same thing in the Apocalypse: "And when he had opened the fifth seal, I saw under the altar of God the souls of them that were slain on account of the word of God and His testimony. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? And unto every one of them were given white robes; and it was said to them, that they should rest still for a short time, until the number of their fellow-servants, and of their brethren, should be fulfilled, and they who shall afterwards be slain, after their example." Also in the same place: "After these things I saw a great crowd, which no one among them could number, from every nation, and from every tribe, and from every people and tongue, standing before the throne and before the Lamb; and they were clothed with white robes, and palms were in their hands. And they said with a loud voice, Salvation to our God, that sitteth upon the throne, and to the Lamb. And one of the elders answered and said to me, What are these which are clothed with white robes? who are they, and whence have they come? And I said unto him, My lord, thou knowest. And he said unto me, These are they who have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore they are before the throne of God, and serve Him day and night in His temple; and He who sitteth upon the throne shall dwell among them. They shall neither hunger nor thirst ever; and neither shall the sun fall upon them, nor shall they suffer any heat: for the Lamb who is in the midst of the throne shall protect them, and shall lead them to the fountains of the waters of life; and God shall wipe away every tear from their eyes." Also in the same place: "He who shall overcome I will give him to eat of the tree of life, which as in the paradise of my God." Also in the same place: "Be thou faithful even unto death, and I will give thee a crown of life." Also in the same place: "Blessed shall they be who shall watch, and shall keep their garments, lest they walk naked, and they see their shame." Of this same thing, Paul in the second Epistle to Timothy: "I am now offered up, and the time of my assumption is at hand. I have fought a good fight, I have finished my course, I have kept the faith. There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing." Of this same thing to the Romans: "We are the sons of God: but if sons and heirs of God, we are also joint-heirs with Christ; if we suffer together, that we may also be magnified together." Of this same thing in the cxviiith Psalm: "Blessed are they who are undefiled in the way, and walk in the law of the Lord. Blessed are they who search into His testimonies."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 311] Methodius of Olympus on Revelation 2:7
Who, after the creation of the earth and the firmament, was formed out of clay? And how shall he be admitted to be "the tree of life "who was cast out for his transgression,
[AD 311] Methodius of Olympus on Revelation 2:7
The tree of life which paradise once bore, now again the church has produced for all, even the ripe and comely fruit of faith. It is necessary that we bring such fruit when we come to the judgment seat of Christ, on the first day of the feast. For if we are without it we shall not be able to feast with God nor to have part, according to John, in the first resurrection. For the tree of life is wisdom first begotten of all. “She is a tree of life to them that lay hold upon her,” says the prophet, “and happy is every one that retains her.” “A tree planted by the waterside, that will bring forth its fruit in due season.” That is, learning and charity and discretion are imparted in due time to those who come to the waters of redemption. One who has not believed in Christ nor understood that he is the first principle and the tree of life, since he cannot show to God his tabernacle adorned with the best of fruits, how shall [this person] celebrate the feast? How shall he rejoice? Do you desire to know good fruit of the tree? Consider the words of our Lord Jesus Christ, how pleasant they are beyond mere human words. Good fruit came by Moses, that is the law, but not as good as the gospel. For the law is a kind of figure and shadow of things to come, but the gospel is truth and the grace of life. The fruit of the prophets was pleasant, but not so pleasant as the fruit of immortality which is plucked from the gospel.

Source: BANQUET OF THE TEN VIRGINS 9.3
[AD 390] Ticonius on Revelation 2:7
“Who conquers, I will grant to eat from the tree of life,” that is, from the fruit of the cross, “which is in the paradise of my God.” The church is to be regarded as paradise, for “all things were done in figure,” and Adam was “the shadow of the one to come,” as the apostle teaches. Indeed, the tree of life is the wisdom of God, the Lord Jesus Christ, who hung on the cross. In the church and in the spiritual paradise, he gives to the faithful food of life and the sacrament of the celestial bread, of which you read, “Wisdom is the tree of life to those who embrace her.”

Source: COMMENTARY ON THE APOCALYPSE 2:7
[AD 600] Apringius of Beja on Revelation 2:7
He has spoken of the toil of the church. He has described the perversity of the heretics. Now to those still in their failures, he exhorts to repentance, and [he] promises rewards after this toil to those who are victorious, so that, entering into paradise, they might freely eat from the tree of life, for which Adam was expelled from paradise, lest he eat anything from it. And so he says, “which is in the paradise of my God,” where, namely, the wind breathes life, where the mysteries give virtue, and he furnishes the fruit of the tree of life, that is, an eternity which does not fade away.

Source: TRACTATE ON THE APOCALYPSE 2:7
[AD 614] Andreas of Caesarea on Revelation 2:7
Every person has a physical ear, but only the spiritual person has a spiritual ear, such as was granted to Isaiah. And to such as conquer in the struggle against the demons, he promised to give “to eat from the tree of life,” that is, to grant them to share in the blessings of the future age, for eternal life is figuratively depicted through the tree. And Christ is said to be both, as is clear from what Solomon says and what our apostle writes in another passage. For, concerning wisdom, Solomon says, “She is the tree of life,” while John writes about Christ,“This is God and eternal life.” If, therefore, we are allowed to attain to these things, let us accomplish the victory over our sufferings. For, most certainly proper recompense will follow our trials, by the grace and beneficence of our Lord, Jesus Christ, with whom be glory to the Father together with the Holy Spirit for ever and ever. Amen.

Source: COMMENTARY ON THE APOCALYPSE 2:7
[AD 735] Bede on Revelation 2:7
He who has an ear, let him hear, etc. What he writes to each, he demonstrates he says to all churches. For it was not only the church of the Ephesians that was to be removed from its place if it did not repent, nor is the seat of Satan only in Pergamum and not everywhere. Thus, the other matters of each individual church are common to the whole Church.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 2:7
To him who overcomes, I will give to eat from the tree of life which is in the paradise of God. The tree of life is Christ, in whose vision in the heavenly paradise, and in the present body of the Church, the holy souls are refreshed.

Source: Commentary on Revelation
[AD 304] Victorinus of Pettau on Revelation 2:8-11
The following epistle unfolds the mode of life and habit of another order which follows. He proceeds to say:-

"I know thy tribulation and thy poverty, but thou art rich." For He knows that with such men there are riches hidden with Him, and that they deny the blasphemy of the Jews, who say that they are Jews and are not; but they are the synagogue of Satan, since they are gathered together by Antichrist; and to them He says:-

"Be thou faithful unto death." That they should continue to be faithful even unto death.

"He that shall overcome, shall not be hurt by the second death." That is, he shalt not be chastised in hell.

Source: Commentary on the Apocalypse of the Blessed John
[AD 735] Bede on Revelation 2:8
And to the angel of the church in Smyrna write. He suggests to this church to endure persecution, to which the name also agrees. For Smyrna means myrrh, which signifies the mortification of the flesh.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 2:8
These things says the first and the last, who was dead and came to life. Who both created all things and restored all things by dying. A fitting preface for urging patience.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 2:8-11
The Lord calls himself first because of his Godhead, but he calls himself last because of his humanity and the mystery of his incarnation.

He says, he who was dead and came to life: he who went to the trial of death, he means, and by death put death to death.

I know your tribulation and your poverty: do not say, as the disbelieving Jews said, “Why did we fast and you did not know? Why did we humble our souls and you took no notice?”

He says, but you are rich, since you have Christ as your rich protector, even though “he became poor” for our sake, “taking the form of a servant,” and incurring the blasphemy of the spurious Jews.

So Judas is interpreted as “confession,” and Israel as “those who spiritually see God.” Therefore the true Jews and the spiritual Israel would be those who confess Christ. “For he is not a real Jew who is one outwardly, nor is the external circumcision in the flesh” acceptable to God, as Paul says, “but he is a Jew who is one inwardly, and circumcision is that of the heart,” and not of the flesh. Those Jews therefore who have remained in unbelief are found to be a blasphemous synagogue under the command of Satan.

He says, Have no fear because of what you are going to suffer. See, the Devil is about to throw some of you into prison, that you may be tested, and you will suffer tribulation for ten days; for by the action of the Devil people ill-treat the godly. And God consents, making them more acceptable by their temptations. “But,” he says, “take courage; your tribulation will soon be over and is of a short duration.”

He says, Be faithful to death, and I will give you the crown of life: this is true, for it is also said, “He who endures to the end will be saved,” assuredly not the one who throws away his shield and shows cowardice in battle.

He who has an ear, let him listen to what the Spirit says to the churches. He who conquers shall not be harmed by the second death. What is said is exceedingly accurate; for to the first death, which is the separation of the soul from the body, all alike, both righteous and sinners, are subject, so that the divine pronouncement may achieve its end: “you are dust, and to dust you shall return.” But the second death, of sin, which the Lord mentions when he says, “Leave the dead to bury their own dead,” would not injure those who conquer their temptations.

Source: Commentary on the Apocalypse
[AD 390] Ticonius on Revelation 2:9
He speaks to every church that is poor in spirit yet possesses all things, as the apostle says, “as having nothing, and yet possessing everything.” “And you are slandered by those who say that they are Jews and are not, but are a synagogue of Satan.” Here certainly it is shown that he was not speaking only to a special church, for it was not only at Smyrna where there were or are Jews who slander. However, it is possible that there is a double meaning of “Jews” here, either those who are openly Jews outside or those who are Jews within [the church], that is, false Christians. For religiosity is characteristic of the Jews, as the apostle says, “He is a Jew who is one inwardly, and real circumcision is a matter of the heart, spiritual and not literal.” And again he says, “We are the circumcision who worship God in spirit, and put no confidence in the flesh.” Nor ought we ourselves to abandon those [in the church] when they are even called a synagogue of Satan. For we know that the Lord has presented us with an example of longsuffering by tolerating Judas even unto the end.

Source: COMMENTARY ON THE APOCALYPSE 2:9
[AD 400] Pseudo-Clement on Revelation 2:9
For in God's estimation he is not a Jew who is called a Jew among men (nor is he a Gentile that is called a Gentile), but he who, believing in God, fulfils His law and does His will, though he be not circumcised. He is the true worshipper of God, who not only is himself free from passions, but also sets others free from them; though they be so heavy that they are like mountains, he removes them by means of the faith with which he believes in God. Yea, by faith he truly removes mountains with their trees, if it be necessary.

Source: Recognitions (Book V)
[AD 600] Apringius of Beja on Revelation 2:9
He praises the works of his church, for through many tribulations she contends for the kingdom. He indicates expressly the grace of poverty, because [the church] despises very much the things of the present time, so that she might acquire future things. “But you are rich.” You are rich in faith and are filled with an abundance of blessings. “And you are slandered by those who say that they are Jews and are not, but are a synagogue of Satan.” For the church often sustains much insult from those who claim that they confess God, but do not confess him. Rather, their congregation is bound to the devil as its source. For that reason, he exhorts his church not to fear those who kill the body, but afterward have nothing which they can do.

Source: TRACTATE ON THE APOCALYPSE 2:9
[AD 614] Andreas of Caesarea on Revelation 2:9
In the things of the flesh you have tribulation and poverty, which you endure for my sake, being beaten by unbelievers and being deprived of present goods. But in the things of the Spirit you are rich, for you have the “hidden treasure in the field” of your heart.

Source: COMMENTARY ON THE APOCALYPSE 2:9
[AD 735] Bede on Revelation 2:9
I know your tribulation and poverty, but you are rich. For blessed are the poor in spirit, for theirs is the kingdom of heaven. Which Fortunatus beautifully explained in a short verse, saying: "The poor in their narrowness reign by having God."

Source: Commentary on Revelation
[AD 735] Bede on Revelation 2:9
Those who say they are Jews and are not. They profess to know God, but deny him by their deeds. For Jew is the name of religion. Hence also the Apostle: "For he is not a Jew who is one outwardly, nor is that circumcision which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter."

Source: Commentary on Revelation
[AD 220] Tertullian on Revelation 2:10
Nay, then, He does even choose. He calls us to it. To him who conquers He says, "I will give a crown Of life." Be you, too, faithful unto death, and fight you, too, the good fight, whose crown the apostle feels so justly confident has been laid up for him.

Source: De Corona
[AD 220] Tertullian on Revelation 2:10
What fear would it be better to understand (as here meant), than that which gives rise to denial? What love does he assert to be perfect, but that which puts fear to flight, and gives courage to confess? What penalty will he appoint as the punishment of fear, but that which he who denies is about to pay, who has to be slain, body and soul, in hell? And if he teaches that we must die for the brethren, how much more for the Lord,-he being sufficiently prepared, by his own Revelation too, forgiving such advice! For indeed the Spirit had sent the injunction to the angel of the church in Smyrna: "Behold, the devil shall cast some of you into prison, that ye may be tried ten days. Be thou faithful unto death, and I will give thee a crown of life." Also to the angel of the church in Pergamus (mention was made) of Antipas, the very faithful martyr, who was slain where Satan dwelleth.

Source: Scorpiace
[AD 258] Cyprian on Revelation 2:10
Although I know, dearest brethren, that you have frequently been admonished in my letters to manifest all care for those who with a glorious voice have confessed the Lord, and are confined in prison; yet, again and again, I urge it upon you, that no consideration be wanting to them to whose glory there is nothing wanting. And I wish that the circumstances of the place and of my station would permit me to present myself at this time with them; promptly and gladly would I fulfil all the duties of love towards our most courageous brethren in my appointed ministry. But I beseech you, let your diligence be the representative of my duty, and do all those things which behove to be done in respect of those whom the divine condescension has rendered illustrious in such merits of their faith and virtue. Let there be also a more zealous watchfulness and care bestowed upon the bodies of all those who, although they were not tortured in prison, yet depart thence by the glorious exit of death. For neither is their virtue nor their honour too little for them also to be allied with theblessed martyrs. As far as they could, they bore whatever they were prepared and equipped to bear. He who under the eyes of God has offered himself to tortures and to death, has suffered whatever he was willing to suffer; for it was not he that was wanting to the tortures, but the tortures that were wanting to him. "Whosoever shall confess me before men, him will I also confess before my Father which is in heaven,"2 saith the Lord. They have confessed Him "He that endureth to the end, the same shall be saved,"3 saith the Lord. They have endured and have carried the uncorrupted and unstained merits of their virtues through, even unto the end. And, again, it is written, "Be thou faithful unto death, and I will give thee a crown of life."4 They have persevered in their faithfulness, and stedfastness, and invincibleness, even unto death. When to the willingness and the confession of the name in prison and in chains is added also the conclusion of dying, the glory of the martyr is consummated.

Source: Epistle XXXVI
[AD 258] Cyprian on Revelation 2:10
That injuries and penalties of persecutions are not to be feared by us, because greater is the Lord to protect than the devil to assault. John, in his epistle, proves this, saying: "Greater is He who is in you than he that is in the world."70 Also in the cxviith Psalm: "I will not fear what man can do unto me; the Lord is my helper."71 And again: "These in chariots, and those in horses; bat we will glory in the name of the Lord our God. They themselves are bound,72 and they have fallen; but we have risen up, and stand upright."73 And even more strongly the Holy Spirit, teaching and showing that the army of the devil is not to be feared, and that, if the foe should declare war against us, our hope consists rather in that war itself; and that by that conflict the righteous attain to the reward of the divine abode and eternal salvation,-lays down in the twenty-sixth Psalm, and says: "Though an host should be arrayed against me, my heart shall not fear; though war should rise up against me, in that will I put my hope. One hope have I sought of the Lord, this will I require; that I may dwell in the house of the Lord all the days of my life."74 Also in Exodus, the Holy Scripture declares that we are rather multiplied and increased by afflictions, saying: "And the more they afflicted them, so much the more they became greater, and waxed stronger."75 And in the Apocalypse, divine protection is promised to our sufferings. "Fear nothing of these things," it says, "which thou shalt suffer."76 Nor does any one else promise to us security and protection, than He who also speaks by Isaiah the prophet, saying: "Fear not; for I have redeemed thee, and called thee by thy name: thou art mine. And if thou passest through the water, I am with thee, and the rivers shall not overflow thee. And if thou passest through the fire, thou shalt not be burned, and77 the flame shall not burn thee; for I, the Lord thy God, the Holy One of Israel, am He who maketh thee safe."78 Who also promises in the Gospel that divine help shall not be wanting to God's servants in persecutions, saying: "But when they shall deliver you up, take no thought how or what ye shall speak. For it shall be given you in that hour what ye shall speak. For it is not ye who speak, but the Spirit of your Father who speaketh in you."79 And again: "Settle it in your hearts not to meditate before how to answer. For I will give you a mouth and wisdom, which your adversaries shall not be able to resist."80 As in Exodus God speaks to Moses when he delayed and trembled to go to the people, saying: "Who hath given a mouth to man? and who hath made the stammerer? and who the deaf man? and who the seeing, and the blind man? Have not I, the Lord God? And now go, and I will open thy mouth, and will instruct thee what thou shall say."81 Nor is it difficult for God to open the mouth of a man devoted to Himself, and to inspire constancy and confidence in speech to His confessor; since in the book of Numbers He made even a she-ass to speak against the prophet Balaam.82 Wherefore in persecutions let no one think what danger the devil is bringing in, but let him indeed consider what help God affords; nor let human mischief overpower the mind, but let divine protection strengthen the faith; since every one, according to the Lord's promises and the deservings of his faith, receives so much from God's help as he thinks that he receives. Nor is there anything which the Almighty is not able to grant, unless the failing faith. of the receiver be deficient and give way.

Source: Treatise XI. Exhortation to Martyrdom, Addressed to Fortunatus.
[AD 560] Primasius of Hadrumetum on Revelation 2:10
“Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation.” These words are fitting for the universal church, against whom the devil is always waging war with unavoidable hostilities. And for this reason the course of the present life is signified by the ten days, since in the Decalogue there exists in brief form a summary of the law. For here are the required divine commandments where there is need for continence. For this reason also the Lord said, “Agree with your accuser,” that is, the law, “while you are with him in the way of this age.” In this way he indicates the entire time when, with the law instructing you, there is conflict against the manifold allurements of desire, so that when the five physical senses are subdued through the grace of God, victory is achieved. And when duplicated on account of the twofold sexes, the five senses become ten.I also think that the ten days may be interpreted as the total course of this life in which there will never fail to be a threefold temptation for the faithful. For “the life of man upon the earth is a trial,” and this is so as the seven days pass by and continue to pass by until the whole time of the present life is unfolded. The devil was permitted to bring this temptation even upon our Lord Jesus Christ as the head of the church. This spiritual battle of the church of Christ is further indicated in the figure of a woman who is in struggle. For the Lord said to the serpent, “I will put enmity between you and the woman. She will watch21 your head, and you will lie in wait for her heel.” It is, therefore, clearly recognized that in this age, which is completed in the course of seven days, the church of Christ is subjected to various trials. These receive their most powerful and principal expression in the three sins, in the passion of fleshly desire and the unrestrained gluttony of forbidden excesses.
The enemy attempted to deceive the Lord by way of bread, as though he were a second Adam, since he had given the first Adam a draught of death when he persuaded him to taste what was forbidden to humankind. And so by rendering the first Adam a captive to the belly, he intended to bind him in addiction also to other desires of the flesh. And the enemy was also allowed to attack the Lord with the temptation to vainglory when he exhorted him to throw himself headlong from the pinnacle of the temple, adding the witness of the psalm which says, “He has given his angels charge over you” and the following. And just as the enemy had deceived the first man with the suggestion, “You shall be like gods knowing good and evil,” so he exhorted the Lord to throw himself down incautiously out of the desire to display the deity which he had laid aside. And the enemy tempts also a third time through which it is indicated that greed for the glory of earthly kingdoms and the pomp of worldly wealth must be condemned. When this threefold temptation is added to the times of this life, which are indicated by the seven days, the number ten is fulfilled, and for this reason it is said, “for ten days you will have tribulation.”

Source: COMMENTARY ON THE APOCALYPSE 2:10
[AD 560] Primasius of Hadrumetum on Revelation 2:10
These words pertain to the entire church. For also the apostle teaches this when he speaks of Adam and says, “Adam was not deceived, but the woman was deceived and became a transgressor.” And thereupon he indicated the church by moving to figurative speech, saying, “She will be saved through the bearing of sons, if she continues in faith and love and holiness with modesty.” No one believes that this is spoken of a woman who is dead, and not rather of the church of Christ.

Source: COMMENTARY ON THE APOCALYPSE 2:10
[AD 600] Apringius of Beja on Revelation 2:10
He speaks of those future trials and evils which will come upon them from the impious, and he comforts his faithful, that they not be fearful of the tortures of the persecutors. And he indicates what they would be strong enough to suffer and what the enemy would be able to do.… For, just as in the early period of the catholic church, after the banishment of the apostle, whose sayings these are, the sufferings continued and many tribulations were inflicted upon the church, so we know that also in the future more [sufferings] will be inflicted when the antichrist arrives, although even now the church often sustains many sufferings in various places and regions from heretics and from native populations.

Source: TRACTATE ON THE APOCALYPSE 2:10
[AD 600] Apringius of Beja on Revelation 2:10
But he says, “You will have tribulation for ten days.” This is to say, should you consider the present evils which you suffer in comparison to the perpetuity of the future blessedness, you will regard these without doubt as small and as quickly transient as though of ten days duration. And therefore, the apostle said: “I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.”

Source: TRACTATE ON THE APOCALYPSE 2:10
[AD 735] Bede on Revelation 2:10
Behold, the devil is about to throw some of you into prison, that you may be tested. These words apply to the universal Church, against which the devil always exercises inextricable enmities.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 2:10
And you will have tribulation ten days. This signifies the whole time in which the necessary commandments of the Decalogue are present. For as long as you follow the light of the divine word, it is necessary to endure the prison of the adversarial enemy. Some understand the ten persecutions of the nations from Caesar Nero to Diocletian to be signified.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 2:10
Be faithful unto death, etc. He shows to what extent the ten days reach, advising to keep the faith unto death.

Source: Commentary on Revelation
[AD 533] Fulgentius of Ruspe on Revelation 2:11
This then is done in them through grace so that the change brought about by divine gift may begin in them here. The change begins first through justification, in which there is a spiritual resurrection, and afterwards, in the resurrection of the body, in which the change of the justified is brought to completion; the perfected glorification, remaining for eternity, is not changed. To this end, first the grace of justification, then the grace of glorification changes them so that the glorification itself remains, unchangeable and eternal in them. For here they are changed through the first resurrection by which they are enlightened that they may be converted. That is, they change from death to life by this, from iniquity to justice, from infidelity to faith, and from evil acts to a holy way of life. Therefore, the second death has no power over them. Concerning such people, it is said in the Apocalypse: “Blessed is the one who shares in the first resurrection. The second death has no power over them.” Again it is said in the same book: “The victor shall not be harmed by the second death.” Therefore, just as the first resurrection is found in conversion of the heart, so the second death is found in eternal punishment. Let every person who does not wish to be condemned by eternal punishment of the second death hasten here to become a participant of the first resurrection.

Source: ON THE FORGIVENESS OF SINS 2.12.3-4
[AD 560] Primasius of Hadrumetum on Revelation 2:11
“He who conquers shall not be hurt by the second death.” Having eaten of the forbidden tree, [Adam] procured this [death] for posterity. However, watering the tree of the cross by the water and blood which flowed from the holy place of his side, Christ caused the firstfruits of salvation to sprout up where he knew the original evil had arisen, saying, “Rejoice, I have overcome the world.” Thus, if anyone conquers, he will conquer in him.

Source: COMMENTARY ON THE APOCALYPSE 2:11
[AD 735] Bede on Revelation 2:11
He who overcomes shall not be hurt by the second death. He who remains faithful until the death of the flesh will not fear the eternal death of the soul.

Source: Commentary on Revelation
[AD 220] Tertullian on Revelation 2:12
Who will ply the sword without practising the contraries to lenity and justice; that is, guile, and asperity, and injustice, proper (of course) to the business of battles? See we, then, whether that which has another action be not another sword,-that is, the Divine word of God, doubly sharpened with the two Testaments of the ancient law and the new law; sharpened by the equity of its own wisdom; rendering to each one according to his own action.

Source: An Answer to the Jews
[AD 304] Victorinus of Pettau on Revelation 2:12-17
The third order of the saints shows that they are men who are strong in faith, and who are not afraid of persecution; but because even among them there are some who are inclined to unlawful associations, He says:-

"Thou hast there some who hold the doctrine of Balaam, who taught in the case of Balak that he should put a stumbling-block before the children of Israel, to eat and to commit fornication. So also hast thou them who hold the doctrine of the Nicolaitanes; but I will fight with them with the sword of my mouth." That is, I will say what I shall command, and I will tell you what you shall do. For Balaam,22 with his doctrine, taught Balak to cast a stumbling-block before the eyes of the children of Israel, to eat what was sacrificed to idols, and to commit fornication,-a thing which is known to have happened of old. For he gave this advice to the king of the Moabites, and they caused stumbling to the people. Thus, says He, ye have among you those who hold such doctrine; and under the pretext of mercy, you would corrupt others.

"To him that overcometh I will give the hidden manna, and I will give him a white stone." The hidden manna is immortality; the white gem is adoption to be the son of God; the new name written on the stone is "Christian."

Source: Commentary on the Apocalypse of the Blessed John
[AD 614] Andreas of Caesarea on Revelation 2:12
The city to which this is said was given to idolatry, but he is expressing approval of those in it who remained faithful through the endurance of trials. The “two-edged sword” is either the word of the gospel, which cuts the heart and separates the faithful from the unfaithful, or it is the relentless judgment against the impious.

Source: COMMENTARY ON THE APOCALYPSE 2:12-13
[AD 735] Bede on Revelation 2:12
And to the angel of the church in Pergamum write. Pergamum is interpreted as "dividing their horns," meaning he who by judging distinguishes between the virtue of the faithful and the treachery of the Nicolaitans, so that the horns of sinners are broken, and the horns of the just are exalted.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 2:12
These things says he who has the sharp two-edged sword. He fittingly prefaces with judicial power, who is to reward the victors and render punishment to those who err.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 2:12-17
And, he says, “you shall write to the church in Pergamum: I say to you, I who carry in my mouth a sword to exact vengeance on those who transgress my commandments.” The sword in his mouth symbolizes the danger of those who are not obedient to the divine commands. He says, “you dwell at the throne of Satan.”

All of Asia is given to idolatry, but especially Pergamum. But he also says, “although you were living in such a place, you kept my faith unsullied: you did not turn aside to follow the determination of the majority to do evil, but you even spoke against them in the days and feasts of the idols, like my faithful witness, who,” he says, “boldly spoke in my name. As far as the plotters are concerned, you kept close to me right up to death in guarding the truth.

But since blame attaches even to the most holy, and since ‘we all often stumble,’ as Scripture says, to you in spite of your faithfulness,” he says, “I still have a complaint to make.” For you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling-block before the sons of Israel, to eat food sacrificed to idols and commit fornication. In the same way you also have some who hold the teaching of the Nicolaitans: in the words he taught Balak he explains the sort of teacher he had. The story of Balaam and Balak is clearly written down in Numbers; Numbers is a book of the very wise Moses. Josephus recounts that by the plotting of Balaam the Midianite women had been sent to Israel to lead them to fornication and to apostatize from God. [The angel] says, “you have those from Nicolaus who do such things, and you do not banish them from you.”

Then he says, Repent: otherwise I will come to you soon and make war against them with the sword of my mouth. “O the depth of the riches and wisdom” and goodness “of God!” For he did not say, I shall come to you and make war “against you,” but I shall make war against them, that is, the Nicolaitans. For he spared those in Pergamum who were faithful and godly.

He says, He who has an ear, let him listen to what the Spirit says to the churches. To him who conquers I shall give him some of the hidden manna of the mystery: in other words he said, “I shall grant them to be filled with the spiritual and future blessings.”

And I shall give him a white stone; that is, one which has won the victory and is bright with glory; and on the stone a new name, which no one knows except the one who receives it: for it is said, “What eye has not seen, nor ear heard, nor what has entered the human heart—all that God has prepared for those who love him.”

Source: Commentary on the Apocalypse
[AD 220] Tertullian on Revelation 2:13
Also to the angel of the church in Pergamus (mention was made) of Antipas, the very faithful martyr, who was slain where Satan dwelleth.

Source: Scorpiace
[AD 390] Ticonius on Revelation 2:13
“I know where you dwell, where Satan’s throne is.” This he says to every church, since the tempter is everywhere, and to him it is said, “She shall watch your head, and you shall watch for her heel.” “For the world is placed in evil.” Those persons are the throne of Satan whom he owns in wickedness. The Evangelist reverts to the species, for although the entire sevenfold church is symbolized by these seven locales, nonetheless certain things have occurred in them specifically which he either praises or rebukes.

Source: COMMENTARY ON THE APOCALYPSE 2:13
[AD 390] Ticonius on Revelation 2:13
“You hold my name and you did not deny my faith, even in the days of Antipas my witness, my faithful one, who was killed among you.” Indeed, Christ is killed among many, who either do not believe that he rose again, or who deny him among themselves through condemnable faults, and this is “where Satan dwells.”

Source: COMMENTARY ON THE APOCALYPSE 2:13
[AD 614] Andreas of Caesarea on Revelation 2:13
Antipas was a most courageous martyr in Pergamum, whose martyrdom I have read. Here the Evangelist recalls his memory as a demonstration of their endurance, as well as of the cruelty of those who were deceived.

Source: COMMENTARY ON THE APOCALYPSE 2:13
[AD 735] Bede on Revelation 2:13
I know where you dwell, where Satan's throne is, etc. I approve of your patience, which, residing among the reprobates who are the throne of the devil, worships me not only by name, being called Christian, but with whole faith even in times of bloody persecution. But I disapprove that I see seducers and false teachers among you.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 2:13
And in those days my faithful witness Antipas, etc. Some understand Antipas as a martyr who suffered in Pergamum, others as the Lord Christ, who is still killed by unbelievers, as much as it lies in them.

Source: Commentary on Revelation
[AD 202] Irenaeus on Revelation 2:14
For, speaking no longer by the Spirit of God, but setting up another law of fornication contrary to the law of God,

Source: Fragments from the Lost Writings of Irenaeus
[AD 220] Tertullian on Revelation 2:14
John, however, in the Apocalypse is charged to chastise those "who eat things sacrificed to idols," and "who commit fornication." There are even now another sort of Nicolaitans.

Source: The Prescription Against Heretics
[AD 220] Tertullian on Revelation 2:14
He imputes to the Ephesians "forsaken love; " reproaches the Thyatirenes with "fornication," and "eating of things sacrificed to idols; " accuses the Sardians of "works not full; " censures the Pergamenes for teaching perverse things; upbraids the Laodiceans for trusting to their riches; and yet gives them all general monitions to repentance-under comminations, it is true; but He would not utter comminations to one unrepentant if He did not forgive the repentant.

Source: On Repentance
[AD 390] Ticonius on Revelation 2:14
“But I have a few things against you.” To be sure, he speaks against some members who must be blamed, but not against those to whom he says, “But you did not deny my faith. You have there some who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, to eat food sacrificed to idols and to practice immorality.” To eat and to commit fornication are the two principle forms [of sin] that the hypocrites struggle to enjoy, as the Lord says, “Inside you are full of plunder and incontinence and every iniquity.” Idolatry is spiritual fornication. “You have lost,” it says, “all who go whoring from you.”

Source: COMMENTARY ON THE APOCALYPSE 2:14
[AD 600] Apringius of Beja on Revelation 2:14
Nevertheless, the Lord has something against this church because there are some who “hold the teaching of Balaam,” which is interpreted “without people” or “without property.” For Balaam is a type of the adversary who does not gather a people for salvation, nor does he rejoice in the number of the multitude that is being saved. Rather, as long as he destroys all and remains without a people and without any property, then he rejoices. It is he himself who “taught Balak to put a stumbling block before the sons of Israel.” For Balak is interpreted to mean “throwing down” or “devouring.” He has thrown Israel down so that it might be consecrated to the idol, Phogor, and he has devoured them by the eating of pleasure and luxury.

Source: TRACTATE ON THE APOCALYPSE 2:14
[AD 614] Andreas of Caesarea on Revelation 2:14
It seems that this city had two evils. There were a good number of Greeks, and among those regarded as faithful the shameful Nicolaitans were sown as evil weeds among the wheat. And therefore he reminds them of Balaam, saying, “who through Balaam taught Balak.” Through these words it is clear that he refers to the mental Balaam, that is, the devil, who through the sensual Balaam taught Balak to throw a stone of stumbling before the Israelites, namely, to sacrifice to idols and to commit fornication. Through the pleasure of this heresy, they fell so low that they offered sacrifices to Beelphegor15.

Source: COMMENTARY ON THE APOCALYPSE 2:14-15
[AD 735] Bede on Revelation 2:14
Eating things sacrificed to idols and committing fornication. These are the principal things by which carnal people are militant, whose god is their belly, and whose glory is in their shame. But every evil work is idolatry and spiritual fornication.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 2:15
Holding the doctrine of the Nicolaitans. The Nicolaitans are named after Nicholas the deacon, who, as Clement reports, was reprimanded for the zeal of a very beautiful wife and responded that anyone who wished could take her as his wife. Because of this, unbelievers taught that the apostles allowed all communal and promiscuous unions of women. It is said that the Nicolaitans also preached some fabulous and nearly pagan things about the beginning of the world, and did not separate their food from what was offered to idols.

Source: Commentary on Revelation
[AD 420] Jerome on Revelation 2:16
Let us show from the Apocalypse that repentance unaccompanied by baptism ought to be allowed valid in the case of heretics. It is imputed to the angel of Ephesus that he has forsaken his first love. In the angel of the church of Pergamum the eating of idol sacrifices is censured, and the doctrine of the Nicolaitans. Likewise the angel of Thyatira is rebuked on account of Jezebel the prophetess, and the idol meats, and fornication. And yet the Lord encourages all these to repent and adds a threat, moreover, of future punishment if they do not turn. Now he would not urge them to repent unless he intended to grant pardon to the penitents. Is there any indication of his having said, Let them be rebaptized who have been baptized in the faith of the Nicolaitans? Or let hands be laid upon those of the people of Pergamum who at that time believed, having held the doctrine of Balaam? No, rather, “Repent therefore,” he says, “or else I come to you quickly, and I will make war against them with the sword of my mouth.”

Source: DIALOGUE AGAINST THE LUCIFERIANS 24
[AD 560] Primasius of Hadrumetum on Revelation 2:16
“You also have some who hold the teaching of the Nicolaitans. Repent then. If not, I will come to you soon and war against you with the sword of my mouth.” He speaks of a sword. … The sword is the commandments of both Testaments by which the contemptuous are spiritually overcome. “For those who have sinned under the law will be judged by the law.”

Source: COMMENTARY ON THE APOCALYPSE 2:16
[AD 202] Irenaeus on Revelation 2:17
But as the engrafted wild olive does not certainly lose the substance of its wood, but changes the quality of its fruit, and receives another name, being now not a wild olive, but a fruit-bearing olive, and is called so; so also, when man is grafted in by faith and receives the Spirit of God, he certainly does not lose the substance of flesh, but changes the quality of the fruit

Source: Against Heresies Book V
[AD 390] Ticonius on Revelation 2:17
“To him who conquers I will give some of the hidden manna.” This manna is the invisible Bread which came down from heaven, which indeed was made man, so that “man might eat the bread of angels.” And the figure of this was indicated beforehand in the manna given in the desert. Whoever ate of that bread were said by the Lord to have died, because remaining faithless, they did not eat of this hidden and uniquely spiritual manna by which [Christ] offers immortality to the faithful. For he said, “Unless you eat the flesh of the Son of man and drink his blood, you will not have eternal life in you.” For, indeed, whoever at that time was able to eat spiritually, they were worthy to obtain the same immortality, as were Moses and others. As the apostle teaches, “They ate the same spiritual food.” For the visible manna was in no way detrimental to those who used the bodily food in a spiritual manner. So also now, the spiritual manna of the Lord’s body does not profit persons in the present if they receive it unworthily, for “they eat and drink judgment upon themselves.”

Source: COMMENTARY ON THE APOCALYPSE 2:17
[AD 542] Caesarius of Arles on Revelation 2:17
“And I shall give to him a white stone,” that is, the body made white by baptism. “And on the stone is written a new name,” that is, the knowledge of the Son of man. “Which no one knows except him who receives it.” That is, no one knows it except through revelation, and for that reason it is said of the Jews, “For had they known, they would not have crucified the Lord of glory.”

Source: EXPOSITION ON THE APOCALYPSE 2:17, HOMILY 2
[AD 560] Primasius of Hadrumetum on Revelation 2:17
“And I will give him a white stone,” that is, the adoption of the sons of God. This stone is a precious gem and may be understood as similar to that pearl that the merchant found and valued as equal to all his possessions which he sold. Another translation renders this as “pearl.” “And upon the stone is a new name,” that is, the name of Christian, for which reason we read, “And you shall be called by a new name which the mouth of the Lord will give.” And besides baptism I mention also martyrdom, “which no one knows except him who receives it.” Although hypocrites seem to bear the name superficially, they are unable to enter the power of its meaning, “having the form of religion but denying the power of it.” Therefore, the same John says, “He who says that he knows him but disobeys his commandments is a liar, and the truth is not in him.”

Source: COMMENTARY ON THE APOCALYPSE 2:17
[AD 614] Andreas of Caesarea on Revelation 2:17
The “hidden manna” is “the Bread of Life” which came down from heaven for us and became edible. Figuratively, those good things are also called “manna” which are in the future going to come down from heaven, from where comes also the “new Jerusalem.” Those who conquer the devil shall obtain these things.

Source: COMMENTARY ON THE APOCALYPSE 2:17
[AD 735] Bede on Revelation 2:17
To him who overcomes I will give hidden manna. He who despises the enticement of the flesh, although hypocrites may urge it, will justly be filled with the sweetness of the invisible bread that came down from heaven.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 2:17
And I will give him a white stone. That is, a body now made white by baptism, then shining with the glory of incorruption.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 2:17
And on the stone a new name written. That we may be called and may be the sons of God.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 2:17
What no one knows except the one who receives it. Because he who says he knows God and does not keep His commandments is a liar. The hypocrite does not taste how sweet the Lord is.

Source: Commentary on Revelation
[AD 220] Tertullian on Revelation 2:18
Behold, I will give her into a bed, and her adulterers with herself into greatest pressure, unless they shall have repented of her works." I am content with the fact that, between apostles, there is a common agreement in rules of faith and of discipline.

Source: On Modesty
[AD 304] Victorinus of Pettau on Revelation 2:18-28
The fourth class intimates the nobility of the faithful, who labour daily, and do greater works. But even among them also He shows that there are men of an easy disposition to grant unlawful peace, and to listen to new forms of prophesying; and He reproves and warns the others to whom this is not pleasing, who know the wickedness opposed to them: for which evils He purposes to bring upon the head of the faithful both sorrows and dangers; and therefore He says:-

"I will not put upon you any other burden." That is, I have not given you laws, observances, and duties, which is another burden.

"But that which ye have, hold fast until I come; and he that overcometh, to him will I give power over all peoples." That is, him I will appoint as judge among the rest of the saints.

"And I will give him the morning star." To wit, the first resurrection. He promised the morning star, which drives away the night, and announces the light, that is, the beginning of day.

Source: Commentary on the Apocalypse of the Blessed John
[AD 600] Apringius of Beja on Revelation 2:18
[His eyes like flames signify] his gaze which discerns all things, and [his feet like burnished bronze signify] his unstained flesh which glows, just like bronze in a fire is bright with clarity.

Source: TRACTATE ON THE APOCALYPSE 2:18
[AD 614] Andreas of Caesarea on Revelation 2:18
The text speaks of the fiery likeness of the eyes, which signifies the illumination of the righteous and the punishment of the sinners. The feet and the burnished bronze symbolize the fragrance of Christ, the spiritual ointment, among those who are being saved. They symbolize as well the undivided and unmixed unity of the divinity and humanity. For this unity, as though hardened in fire by the Holy Spirit, is incomprehensible to human reasoning.

Source: COMMENTARY ON THE APOCALYPSE 2:18
[AD 735] Bede on Revelation 2:18
And to the angel of the church in Thyatira write. Thyatira is translated as sacrifice. The saints offer their bodies as a living sacrifice.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 2:18
These things says the Son of God, who has eyes like a flame of fire. He explains what the flaming eyes are below, saying: I am he who searches the minds and hearts, and I will give to each of you according to your works.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 2:18-29
He who addresses the evangelist explains more clearly his own proper title. He says, These things says the Son of God, with eyes like a flame of fire, symbolizing his striking and threatening attitude against sinners. And feet like burnished bronze, indicating the constancy and stability of faith in him, or the spiritual fragrance of the evangelical teachings, as has been said above.

He says, I know your works, your love and faith and service, as if he were saying, “I praise all your devotion.” For he has put I know instead of “I praise,” just as “I know you to be above all people” was said to Moses, and “the Lord knows the way of the righteous.” He calls service aid to those in need.

He says, And the last are more than the first: he declares that as they progressed they grew in stature in fulfilling the commandments.

But I have this against you, to show that to be completely sinless belongs to God alone. What do I have against you? That you tolerate the woman Jezebel and you do not banish her, who calls herself a prophetess: he describes the wickedness of this church in terms relating to Jezebel, the consort of Ahab. She, he says, who calls herself a prophetess is teaching and misleading many to commit fornication and eat food sacrificed to idols: he means either actual fornication or apostasy from God, according to what is said, “and they committed fornication by their practices,” and again, “they committed adultery with a tree.”

But the Lord, who does not wish the death of a sinner, but his conversion and life, says, “I have given her time for repentance. But if she does not wish to repent, I shall do the same to her as to those committing adultery with her, in order that all may know,” he says, “that I am God, for it is God’s business to search the minds and hearts. For Scripture says, ‘God, who examines the hearts and minds.’

But to those who have nothing in common with the adulterous woman, who are more simple and do not know the crafty ways of the evil one, say this: ‘I shall not place any heavier burden upon you. Your simplicity is sufficient for you. Only keep the teaching given to you until my second coming.’”

And to him who conquers the evil one, he says, I will give him authority over the nations and he shall be a shepherd to them with a rod of iron, as when clay pots are broken in pieces, as I myself have received authority from my Father. This is what is said in the Gospels to those who were good stewards of the pounds and talents entrusted to them: “Be in charge of ten cities”; and to another, “be in charge of five cities”; and in Daniel, “And the kingdom shall be given to the saints of God.” For he shows by this that some kind of rule and authority will be given to the saints over the more inferior and those in need of correction. So he says he will shepherd them with harsh authority, but the unbelieving he will crush like clay pots.

And I will give him, he says, the morning star. The prophet says of the Assyrian, that is, Satan, “How did the morning star which rises early in the morning fall from heaven?” So he now calls him the morning star: he says, “I will make Satan subject to my servants.” This is similar to what was said by the apostle: “God will soon crush Satan under your feet,” and “You will tread on the asp and the basilisk, and you will trample the lion and the serpent underfoot.”

Source: Commentary on the Apocalypse
[AD 600] Apringius of Beja on Revelation 2:19
He says that he knows the work, the love, the faith, the service and the patience of his church. “And that your latter works exceed the first.” He indicates that at the end of time there will be a great number of saints, when, with the coming of the man of sin, the son of perdition, innumerable thousands of saints will be consecrated with their own blood.

Source: TRACTATE ON THE APOCALYPSE 2:19
[AD 220] Tertullian on Revelation 2:20
He imputes to the Ephesians "forsaken love; " reproaches the Thyatirenes with "fornication," and "eating of things sacrificed to idols; " accuses the Sardians of "works not full; " censures the Pergamenes for teaching perverse things; upbraids the Laodiceans for trusting to their riches; and yet gives them all general monitions to repentance-under comminations, it is true; but He would not utter comminations to one unrepentant if He did not forgive the repentant.

Source: On Repentance
[AD 542] Caesarius of Arles on Revelation 2:20-21
He is speaking to the leaders of the churches who fail to impose the severity of ecclesiastical discipline upon the extravagant and the fornicator and those who do whatever other kind of evil. It is possible that this also refers to heretics. “Who calls herself a prophetess,” that is, a Christian, for many heresies flatter themselves with this name.

Source: EXPOSITION OF THE APOCALYPSE 2:20, HOMILY 2
[AD 614] Andreas of Caesarea on Revelation 2:20-21
Although on account of [your] faithfulness and your service for those in need I acknowledge your piety and your endurance, nonetheless I rightly blame you, because you allow the heresy of the Nicolaitans to exist openly. This heresy is figuratively called “Jezebel” because of its impiety and licentiousness. Because of this [heresy] my servants, through their simplicity of mind, are presented with a stone of stumbling and are drawn toward idolatrous practices from which they had [previously] fled. You must curb this [heresy], because it deceitfully calls herself a prophetess, being moved by an evil spirit.

Source: COMMENTARY ON THE APOCALYPSE 2:19-20
[AD 735] Bede on Revelation 2:20
But I have this against you, that you permit the woman Jezebel, etc. Indeed, you are commendable in your work and faith, but you are reproachable in this, that you do not rebuke with worthy denunciation the synagogue of pseudo-apostles, who falsely claim to be Christians. The name Jezebel, which signifies a flow of blood, is fitting for heretics. And it is conjectured that there was a woman in the aforementioned church teaching these crimes, who was a figure of all Jezebel throughout the world, to whom he also threatens clear vengeance.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 2:20
To seduce my servants to commit fornication, etc. Certainly, under the name of Christ, she taught spiritual fornication and idolatry. For how could she openly teach the worship of idols, who called herself a prophet in the Church?

Source: Commentary on Revelation
[AD 560] Primasius of Hadrumetum on Revelation 2:21
The bed here is to be understood as that security which sinners often promise to themselves when they have committed disgraceful crimes with impunity. That is, sinners at times do not experience the vengeance of present wrath and so neglect penance until sudden destruction comes upon them like the pain of childbirth and they are not able to escape. They are said to be given over by God to this neglectfulness that this security produces, for they are abandoned to a hidden, although not unjust, judgment. We read of such security also elsewhere: “The little ones are killed by their turning away, and the prosperity of the foolish will destroy them.” Another translation renders “mourning” for “bed,” whereby is designated the eternal misery that awaits those who do not repent from their works.

Source: COMMENTARY ON THE APOCALYPSE 2:22
[AD 600] Apringius of Beja on Revelation 2:21
The Lord promises that a sickness and a weariness will come to this doctrine, and a weakness of the sickbed, that is, the pleasure of this world. And to those who commit adultery through this teaching, he promises that a very great tribulation will come upon them on the Day of Judgment. For Jezebel herself is interpreted as “dung heap” or a “flowing of blood.” What else is thought to be in the filth of a dung heap or in blood, unless the evil deed and sin which is committed through fault? Therefore, rightly does he foretell a future condemnation for them, unless they strongly repent of their works. For he also mentions that he will damn her sons, that is, her disciples with the second death.

Source: TRACTATE ON THE APOCALYPSE 2:22
[AD 614] Andreas of Caesarea on Revelation 2:21
He continues to speak figuratively and compares the union with heretics to that with a harlot, and he threatens to throw her into sickness and death as well as those who have become defiled with her and have committed fornication before God, unless they should turn to him through repentance.

Source: COMMENTARY ON THE APOCALYPSE 2:22-23
[AD 735] Bede on Revelation 2:22
Behold, I will cast her onto a bed. By God's just judgment, it happens that she lies in the bed of eternal punishment, who led the wretched into the bed of lust.

Source: Commentary on Revelation
[AD 258] Cyprian on Revelation 2:23
But if before the day of your contest, of the mercy of God, peace shall supervene, let there still remain to you the sound will and the glorious conscience. Nor let any one of you be saddened as if he were inferior to those who before you have suffered tortures, have overcome the world and trodden it under foot, and so have come to the Lord by a glorious road. For the Lord is the "searcher out of the reins and the hearts." He looks through secret things, and beholds that which is concealed. In order to merit the crown from Him, His own testimony alone is sufficient, who will judge us.

Source: Epistle VIII
[AD 258] Cyprian on Revelation 2:23
That nothing that is done is hidden from God. In the Wisdom of Solomon: "In every place the eyes of God look upon the good and evil." Also in Jeremiah: "I am a God at hand, and not a God afar off. If a man should be hidden in the secret place, shall I not therefore see him? Do not I fill heaven and earth? saith the Lord." Also in the first of Kings: "Man looketh on the face, but God on the heart." Also in the Apocalypse: "And all the churches shall know that I am the searcher of the reins and heart; and I will give to every one of you according to his works." Also in the eighteenth Psalm: "Who understands his faults? Cleanse Thou me from my secret sins, O Lord." Also in the second Epistle of Paul to the Corinthians: "We must all be manifested before the tribunal of Christ, that every one may bear again the things which belong to his own body, according to what he hath done, whether good or evil."

Source: Treatise XII. Three Books of Testimonies Against the Jews.
[AD 258] Cyprian on Revelation 2:23
One will not escape and avoid God as his judge, for the Holy Spirit says in the Psalms, “Thine eyes have seen my imperfection and all will be written in thy book,” and again, “Man looks upon the face, but God upon the heart.” Let the Lord himself also forewarn and instruct you with these words: “And all the churches shall know that I am he who searches the desires and hearts.” He perceives the concealed and the secret and considers the hidden, nor can anyone evade the eyes of God, who says, “Am I a God at hand, and not a God afar off? Shall a man be hid in secret places and I not see him?” He sees the hearts and breasts of each one, and, when about to pass judgment not only on our deeds but also on our words and thoughts, he looks into the minds and the wills conceived in the very recess of a still closed heart.

Source: Treatise III. On the Lapsed 27
[AD 380] Apostolic Constitutions on Revelation 2:23
Nero said: Art thou not afraid, Peter, of Simon, who confirms his godhead by deeds? Peter said: Godhead is in Him who searcheth the hidden things of the heart.

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 390] Ticonius on Revelation 2:23
How is it that before God hands over adulterers to death the churches do not know that God is he who searches mind and heart? How is it that the church is said to know at the end of things and not at the beginning of her faith that God knows all secrets? When he said, “all the churches will know,” he was not saying that the church would know only after the event but that the church knows from faith. For the words “I will kill” do not refer to that death that is visible but to spiritual death. Just as his revenge on the mother specifically would become visible, so he here promises that among all the churches it would become clear that the children of the woman, that is, those born of the same spirit, were subject to spiritual death, although they were not [visibly] delivered over to it. David also made this distinction between the particular and the general when he fought Goliath. He said, “I will kill you and all the earth will know that there is a God in Israel.” … Then he adds the particular when he says, “And all this assembly will know that the Lord saves his people not with sword and spear.” He said “all this assembly” because there were persons there who doubted that David could prevail against Goliath. To be sure, there were also spiritual persons who believed that he would defeat [Goliath] in the name of God. Those among whom this event occurred in their presence saw with their own eyes, not by faith. However, through faith we see God at work today, not as they did but in a marvelous way. And so, as with Goliath we see the children of Jezebel, who do not want to be subject to the truth, punished with death. We recognize from the phraseology [of the text] itself that in her children the Lord signifies the woman’s posterity. For he threatened the mother with a temporal punishment that he might hand her over to eternal sorrows. However, he did not say, “I kill the children with the sword” but “I will slay them with death.”

Source: COMMENTARY ON THE APOCALYPSE 2:23
[AD 735] Bede on Revelation 2:23
And her children into death. Here he calls the posterity and works of the woman her children, threatening them with not the momentary death of the body but the eternal death of the soul.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 2:23
And all the churches shall know that I am he who searches minds and hearts. In minds, he signifies desires; in hearts, thoughts.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 2:23
And I will give to each of you according to your works. Therefore, our works and words can be known to men, but only He who sees knows what each one thinks, what each one desires, and where each one wishes to arrive through them. By what consequence is he called the knower of hidden things, punishing fornication and idolatry, which are manifest crimes, unless because these can also be called offenses even in the smallest? "You will destroy all who commit fornication away from You" (Psalm LXII). And the same apostle John, who hears these things, concluded when discussing false brothers: "Little children," he said, "keep yourselves from idols" (1 John V).

Source: Commentary on Revelation
[AD 220] Tertullian on Revelation 2:24
Else, both the devil's ingenuity in malice, and God the Lord's in the Discipline by which He fortifies us against the devil's depths, would have but limited scope, if we were judged only in such faults as even the heathen nations have decreed punishable.

Source: On Idolatry
[AD 390] Ticonius on Revelation 2:24-25
To be sure, the Lord speaks to those who kept their minds from the doctrines of the devil, lest they turn from the dogma of the truth of the church. For they were taught that they should follow no man but rather the truth of the faith, for the Lord said to those who had left the faith, “I never knew you, you evildoers.” For just as those who do iniquity do not know God, although they speak of him, so also God does not acknowledge the workers of iniquity, although he knows them all. In this way, the righteous do not know the teaching of Satan, although they might hear it and feel the attraction of his temptations. And so it can happen that the righteous do not hear evil things from which they abstain by righteous living, since it is written, “There must be heresies so that those who are genuine among you may be recognized.” And again, “Should they say to you, Lo, Christ is in the inner rooms, do not believe it.”

Source: COMMENTARY ON THE APOCALYPSE 2:24
[AD 614] Andreas of Caesarea on Revelation 2:24-25
To the more simple, the Lord says, “Since on account of your simplicity you are not able to withstand those who are evil and have a facility with words,” namely, that you do not know “the deep things of Satan,” as you call it, I will not expect from you any war through words, but only that you preserve the teaching which you received until I remove you from there.

Source: COMMENTARY ON THE APOCALYPSE 2:24-25
[AD 735] Bede on Revelation 2:24
To you I say, and to the rest who are in Thyatira. Just as he urges the impious to repent and threatens them with punishment, so he encourages the pious to patience with promises of eternal rewards.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 2:24
Who have not known the depths of Satan, etc. Just as those who work iniquity do not know God, even though they may preach Him. Likewise, God, although He knows all, does not recognize the workers of iniquity.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 2:24
I will put upon you no other burden, etc. I will not allow you to be tempted beyond what you can bear. Otherwise, he says, be wary of false prophets (Matt. VII). For I do not send you new doctrine, but what you have received, keep it until the end.

Source: Commentary on Revelation
[AD 220] Tertullian on Revelation 2:26
For avoiding it, remedies cannot be lacking; since, even if they be lacking, there remains that one by which you will be made a happier magistrate, not in the earth, but in the heavens.

Source: On Idolatry
[AD 390] Ticonius on Revelation 2:26-27
The church has this power in Christ. Whoever holds fast to his body will be co-heir with the Lord and will have whatever the Son of man received, for “he has given us all things with him.”

Source: COMMENTARY ON THE APOCALYPSE 2:26-27
[AD 600] Apringius of Beja on Revelation 2:26-27
God promises that he will give to him power over the nations and kingdoms, so that he might reign over them with an iron rod and destroy them as though they were a clay pot. He refers to the apostate angels who abandoned their own dominion, for they are going to be judged by the saints on the day of judgment and damned and thrown into eternal destruction, as the apostle says.

Source: TRACTATE ON THE APOCALYPSE 2:26-27
[AD 614] Andreas of Caesarea on Revelation 2:26-27
“To him who does my works,” the Lord says, “I will give authority over five or ten cities,” as he said in the Gospel. Or, this passage refers to the judgment of the unfaithful, through which the deceived will be crushed, as though beaten with a rod of iron, and will be judged by those who have believed in Christ. “The men of Nineveh will rise and condemn this generation.” The words “as I myself received from the Father” refer to his human nature, which he assumed through the flesh.

Source: COMMENTARY ON THE APOCALYPSE 2:26-27
[AD 735] Bede on Revelation 2:26
To him who overcomes falsehoods and keeps my commands, etc. The Church has this power in Christ, as the body in the head. In whom, according to the Apostle, God has given us all things (Rom. VIII).

Source: Commentary on Revelation
[AD 220] Tertullian on Revelation 2:27
Seize the opportunity of unexpected felicity: that you, who sometime were in God's sight nothing but "a drop of a bucket," and "dust of the threshing-floor," and "a potter's vessel," may thenceforward become that "tree which is sown beside the waters, is perennial in leaves, bears fruit at its own time," and shall not see fire," nor "axe.

Source: On Repentance
[AD 735] Bede on Revelation 2:27
And he shall rule them with a rod of iron. He governs the meek with inflexible justice, so that they may bear more fruit; but he destroys the obstinate, so that they either perish eternally, or the earthly desires and muddy affairs of the old man are crushed in them, whatever has been contracted and ingrained from the mire of sins.

Source: Commentary on Revelation
[AD 390] Ticonius on Revelation 2:28
It is appropriate that we understand the morning star to represent both Christ and the first resurrection, because his appearance scatters the darkness of error and the worldly shadows of the night are put to flight by the approaching resurrection. For, as this star brings an end to the night, so also does it mark the beginning of the day.

Source: COMMENTARY ON THE APOCALYPSE 2:28
[AD 600] Apringius of Beja on Revelation 2:28
“And I will give him the morning star,” that is, the Lord Jesus Christ, whom evening never overtakes, but who is eternal light, and who is himself always in light. Or, another interpretation: He promises the morning star, namely, the first resurrection; [the resurrection is] the morning star which causes night to flee and announces the light.

Source: TRACTATE ON THE APOCALYPSE 2:28
[AD 614] Andreas of Caesarea on Revelation 2:28
By morning star he means either that one of whom Isaiah spoke: “How have you fallen from heaven, O Day Star, O Morning Star?” and of whom it is promised that he will be “crushed under the feet of the saints,” or the Lord means that one of whom the blessed Peter speaks, of the “morning star who rises in the hearts of the faithful,” clearly meaning the illumination of Christ. Both John the Baptist and Elijah the Tishbite were called light bringers. For the one foretold of the first rising of the “sun of righteousness,” and the other is known as the forerunner of the second [rising]. And after these, we believe that those who have conquered the devil will receive their inheritance. Nor is it surprising that we should interpret this in so opposite a fashion. For we learn from the Holy Scriptures that the “lion” from Judah is Christ, while the “lion” from Bashan is the antichrist, the same image signifying both. And so is noted the rising of the coming day, in which the darkness of the present life will be hidden, and the angel proclaims this. For this precedes the “sun of righteousness” which will shine upon the saints and dispel the gloom of the present life, by whose rays may also we be made bright, by the good pleasure of the Father with the all-holy Spirit, to whom be glory forever. Amen.

Source: COMMENTARY ON THE APOCALYPSE 2:28-29
[AD 735] Bede on Revelation 2:28
And I will give him the morning star. Christ is the morning star, who, after the night of the world has passed, promises and reveals to the saints the light of eternal life.

Source: Commentary on Revelation