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He that hath an ear - Let every intelligent person, and every Christian man, attend carefully to what the Holy Spirit, in this and the following epistles, says to the Churches. See the note on Matthew 11:15, where the same form of speech occurs.

To him that overcometh - To him who continues steadfast in the faith, and uncorrupt in his life; who faithfully confesses Jesus, and neither imbibes the doctrines nor is led away by the error of the wicked; will I give to eat of the tree of life. As he who conquered his enemies had, generally, not only great honor, but also a reward; so here a great reward is promised τῳ νικωντι, to the conqueror: and as in the Grecian games, to which there may be an allusion, the conqueror was crowned with the leaves of some tree; here it is promised that they should eat of the fruit of the tree of life, which is in the midst of the paradise of God; that is, that they should have a happy and glorious immortality. There is also here an allusion to Genesis 2:9, where it is said, God made the tree of life to grow out of the midst of the garden; and it is very likely that by eating the fruit of this tree the immortality of Adam was secured, and on this it was made dependent. When Adam transgressed, he was expelled from this garden, and no more permitted to eat of the tree of life; hence he became necessarily mortal. This tree, in all its sacramental effects, is secured and restored to man by the incarnation, death, and resurrection of Christ. The tree of life is frequently spoken of by the rabbins; and by it they generally mean the immortality of the soul, and a final state of blessedness. See many examples in Schoettgen. They talk also of a celestial and terrestrial paradise. The former, they say, "is for the reception of the souls of the just perfect; and differs as much from the earthly paradise as light from darkness."

The Epistle to the Church at Smyrna

He that hath an ear, let him hear … - This expression occurs at the close of each of the epistles addressed to the seven churches, and is substantially a mode of address often employed by the Saviour in his personal ministry, and quite characteristic of him. See Matthew 11:15; Mark 4:23; Mark 7:16. It is a form of expression designed to arrest the attention, and to denote that what was said was of special importance.

What the Spirit saith unto the churches - Evidently what the Holy Spirit says - for he is regarded in the Scriptures as the Source of inspiration, and as appointed to disclose truth to man. The “Spirit” may be regarded either as speaking through the Saviour (compare John 3:34), or as imparted to John, through whom he addressed the churches. In either case it is the same Spirit of inspiration, and in either case there would be a claim that his voice should be heard. The language used here is of a general character - “He that hath an ear”; that is, what was spoken was worthy of the attention not only of the members of these churches, but of all others. The truths were of so general a character as to deserve the attention of mankind at large.

To him that overcometh - Greek, “To him that gains the victory, or is a conqueror” - τῷ νικῶντι tō nikōntiThis may refer to any victory of a moral character, and the expression used would be applicable to one who should triumph in any of these respects:

(a)over his own easily-besetting sins;

(b)over the world and its temptations;

(c)over prevalent error;

(d)over the ills and trials of life, so as, in all these respects, to show that his Christian principles are firm and unshaken.

Life, and the Christian life especially, may be regarded as a warfare. Thousands fall in the conflict with evil; but they who maintain a steady warfare, and who achieve a victory, shall be received as conquerors in the end.

Will I give to eat of the tree of life - As the reward of his victory. The meaning is, that he would admit him to heaven, represented as paradise, and permit him to enjoy its pleasures - represented by being permitted to partake of its fruits. The phrase “the tree of life” refers undoubtedly to the language used respecting the Garden of Eden, Genesis 2:9; Genesis 3:22 - where the “tree of life” is spoken of as what was adapted to make the life of man perpetual. Of the nature of that tree nothing is known, though it would seem probable that, like the tree of the knowledge of good and evil, it was a mere emblem of life - or a tree that was set before man in connection with the tree of the knowledge of good and evil, and that his destiny turned on the question whether he partook of the one or the other. That God should make the question of life or death depend on that, is no more absurd or improbable than that he should make it depend on what man does now - it being a matter of fact that life and death, happiness and misery, joy and sorrow, are often made to depend on things quite as arbitrary apparently, and quite as unimportant as an act of obedience or disobedience in partaking of the fruit of a designated tree.

Does it not appear probable that in Eden there were two trees designated to be of an emblematic character, of life and death, and that as man partook of the one or the other he would live or die? Of all the others he might freely partake without their affecting his condition; of one of these - the tree of life - he might have partaken before the fall, and lived forever. One was forbidden on pain of death. When the law forbidding that was violated, it was I still possible that he might partake of the other; but, since the sentence of death had been passed upon him, that would not now be proper, and he was driven from the garden, and the way was guarded by the flaming sword of the cherubim. The reference in the passage before us is to the celestial paradise - to heaven - spoken of under the beautiful image of a garden; meaning that the condition of man, in regard to life, will still be the same as if he had partaken of the tree of life in Eden. Compare the notes on Revelation 22:2.

Which is in the midst of the paradise of God - Heaven, represented as paradise. To be permitted to eat of that tree, that is, of the fruit of that tree, is but another expression implying the promise of eternal life, and of being happy forever. The word “paradise” is of Oriental derivation, and is found in several of the Eastern languages. In the Sanskrit the word “paradesha” and “paradisha” is used to denote a land elevated and cultivated; in the Armenian the word “pardes” denotes a garden around the house planted with grass, herbs, trees for use and ornament; and in the Hebrew form פרדס pardēcand Greek παράδεισος paradeisosit is applied to the pleasure gardens and parks, with wild animals, around the country residences of the Persian monarchs and princes, Nehemiah 2:8. Compare Ecclesiastes 2:5; Ca. Ecclesiastes 4:13; Xen. Cyro. i. 3,14 (Robinson‘s Lexicon). Here it is used to denote heaven - a world compared in beauty with a richly cultivated park or garden. Compare 2 Corinthians 12:4. The meaning of the Saviour is, that he would receive him that overcame to a world of happiness; that he would permit him to taste of the fruit that grows there, imparting immortal life, and to rest in an abode suited up in a manner that would contribute in every way to enjoyment. Man, when he fell, was not permitted to reach forth his hand and pluck of the fruit of the tree of life in the first Eden, as he might have done if he had not fallen; but he is now permitted to reach forth his hand and partake of the tree of life in the paradise above. He is thus restored to what he might have been if he had not transgressed by eating of the fruit of the tree of the knowledge of good and evil; and in the Paradise Regained, the blessings of the Paradise Lost will be more than recovered - for man may now live forever in a far higher and more blessed state than his would have been in Eden.

The Epistle to the Church at Smyrna

The contents of the epistle to the church at Smyrna are these:

(1) A statement, as in the address to the church at Ephesus, of some of the attributes of the Saviour, Revelation 2:8. The attributes here referred to are, that he was “the first and the last,” that “he had been dead, but was alive” - attributes suited to impress the mind deeply with reverence for him who addressed them, and to comfort them in the trials which they endured.

(2) astatement Revelation 2:9, as in the former epistle, that he well knew their works and all that pertained to them - their tribulation, their poverty, and the opposition which they met with from wicked people.

(3) an exhortation not to be afraid of any of those things that were to come upon them, for, although they were to be persecuted, and some of them were to be imprisoned, yet, if they were faithful, they should have a crown of life, Revelation 2:10.

(4) acommand to hear what the Spirit said to the churches, as containing matter of interest to all persons, with an assurance that any who would “overcome” in these trials would not be hurt by the second death, Revelation 2:11. The language addressed to the church of Smyrna is throughout that of commiseration and comfort. There is no intimation that the Saviour disapproved of what they had done; there is no threat that he would remove the candle-stick out of its place. Smyrna was a celebrated commercial town of Ionia (Ptolem. v. 2), situated near the bottom of that gulf of the Aegean Sea which received its name from it (Mela, Revelation 1:17, Revelation 1:3), at the mouth of the small river Meles, 320 stadia, or about forty miles north of Ephesus (Strabo, 15, p. 632). It was a very ancient city; but having been destroyed by the Lydians, it lay waste four hundred years to the time of Alexander the Great, or, according to Strabo, to that of Antigonus. It was rebuilt at the distance of twenty stadia from the ancient city, and in the time of the first Roman emperor it was one of the most flourishing cities of Asia. It was destroyed by an earthquake, 177 a.d., but the emperor Marcus Aurelius caused it to be rebuilt with more than its former splendor.

It afterward, however, suffered greatly from earthquakes and conflagrations, and has declined from these causes, though, from its commercial advantages, it has always been a city of importance as the central emporium of the Levantine trade, and its relative rank among the cities of Asia Minor is probably greater than it formerly bore. The engraving in this vol. will give a representation of Smyrna. The Turks now call it Izmir. It is better built than Constantinople, and its population is computed at about 130,000, of which the Franks compose a greater proportion than in any other town in Turkey, and they are generally in good circumstances. Next to the Turks, the Greeks form the most numerous portion of the inhabitants, and they have a bishop and two churches. The unusually large portion of Christians in the city renders it especially unclean in the eyes of strict Moslems, and they call it Giaour Izmir, or the Infidel Smyrna. There are in it about 20,000 Greeks, 8,000 Armenians, 1,000 Europeans, and 9,000 Jews. It is now the seat of important missionary operations in the East, and much has been done there to spread the gospel in modern times.

Its history during the long tract of time since John wrote is not indeed minutely known, but there is no reason to suppose that the light of Christianity there has ever been wholly extinct. Polycarp suffered martyrdom there, and the place where he is supposed to have died is still shown. The Christians of Smyrna hold his memory in great veneration, and go annually on a visit to his supposed tomb, which is at a short distance from the place of his martyrdom. See the article “Smyrna” in Kitto‘s Cyclopedia, and the authorities referred to there.

In the days of the apostles the Christian believers were filled with earnestness and enthusiasm. So untiringly did they labor for their Master that in a comparatively short time, notwithstanding fierce opposition, the gospel of the kingdom was sounded to all the inhabited parts of the earth. The zeal manifested at this time by the followers of Jesus has been recorded by the pen of inspiration for the encouragement of believers in every age. Of the church at Ephesus, which the Lord Jesus used as a symbol of the entire Christian church in the apostolic age, the faithful and true Witness declared: AA 578.1

“I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast borne, and hast patience, and for My name's sake hast labored, and hast not fainted.” Revelation 2:2, 3. AA 578.2

Christ is spoken of as walking in the midst of the golden candlesticks. Thus is symbolized His relation to the churches. He is in constant communication with His people. He knows their true state. He observes their order, their piety, their devotion. Although He is high priest and mediator in the sanctuary above, yet He is represented as walking up and down in the midst of His churches on the earth. With untiring wakefulness and unremitting vigilance, He watches to see whether the light of any of His sentinels is burning dim or going out. If the candlesticks were left to mere human care, the flickering flame would languish and die; but He is the true watchman in the Lord's house, the true warden of the temple courts. His continued care and sustaining grace are the source of life and light. AA 586.1

Christ is represented as holding the seven stars in His right hand. This assures us that no church faithful to its trust need fear coming to nought, for not a star that has the protection of Omnipotence can be plucked out of the hand of Christ. AA 586.2

“These things saith He that holdeth the seven stars in His right hand.” Revelation 2:1. These words are spoken to the teachers in the church—those entrusted by God with weighty responsibilities. The sweet influences that are to be abundant in the church are bound up with God's ministers, who are to reveal the love of Christ. The stars of heaven are under His control. He fills them with light. He guides and directs their movements. If He did not do this, they would become fallen stars. So with His ministers. They are but instruments in His hands, and all the good they accomplish is done through His power. Through them His light is to shine forth. The Saviour is to be their efficiency. If they will look to Him as He looked to the Father they will be enabled to do His work. As they make God their dependence, He will give them His brightness to reflect to the world. AA 586.3

Christ Our Righteousness

[Portion of a sermon at Otsego, Michigan, October 10, 1890, printed in The Review and Herald, February 3, 1891.]

If there is given to the angel of any church a commission like unto that given to the angel of the church of Ephesus, let the message be heard through human agents rebuking carelessness, backsliding, and sin, that the people may be brought to repentance and confession of sin. Never seek to cover sin; for in the message of rebuke, Christ is to be proclaimed as the first and the last, He who is all in all to the soul. 1SM 380.1

His power awaits the demand of those who would overcome. The reprover is to animate his hearers so that they shall strive for the mastery. He is to encourage them to struggle for deliverance from every sinful practice, to be free from every corrupt habit, even if his denial of self is like taking the right eye, or separating the right arm from the body. No concession or compromise is to be made to evil habits or sinful practices.—Manuscript 26a, 1892. 1SM 380.2