Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.
22. I will cast ] lit. ‘I am casting’ i.e. am about to cast. Cf. ‘I ascend’, Joh 20:17.
a bed ] Perhaps of sickness, as “death” in the next v. is perhaps to be taken of pestilence: cf. Rev 6:8.
with her ] Possibly the sense is “I will cast them together with her into ,” but the sense “the partners of her adulteries” is at least equally natural. It seems probably intended, that she and they are to be separated in punishment: Francesca’s “Questi che mai da me non fia diviso” is rather a poetical sentiment than a moral one. But if Jezebel be understood to mean a sect rather than an individual woman, it will be possible to distinguish her “adulteries” as metaphorical from the literal “fornication” which she encouraged: if so, her paramours are the false teachers, her children their disciples.
Fuente: The Cambridge Bible for Schools and Colleges
Behold, I will cast her into a bed – Not into a bed of ease, but a bed of pain. There is evidently a purpose to contrast this with her former condition. The harlots bed and a sick-bed are thus brought together, as they are often, in fact, in the dispensations of Providence and the righteous judgments of God. One cannot be indulged without leading on, sooner or later, to the horrid sufferings of the other: and how soon no one knows.
And them that commit adultery with her – Those who are seduced by her doctrines into this sin; either they who commit it with her literally, or who are led into the same kind of life.
Into great tribulation – Great suffering; disease of body or tortures of the soul. How often – how almost uniformly is this the case with those who thus live! Sooner or later, sorrow always comes upon the licentious; and God has evinced by some of his severest judgments, in forms of frightful disease, his displeasure at the violation of the laws of purity. There is no sin that produces a mere withering and desolating effect upon the soul than what is here referred to; none which is more certain to be followed with sorrow.
Except they repent of their deeds – It is only by repentance that we can avoid the consequences of sin. The word repent here evidently includes both sorrow for the past, and abandonment of the evil course of life.
Fuente: Albert Barnes’ Notes on the Bible
Verse 22. Behold, I will cast her into a bed] “This again alludes to the same history. Ahaziah, son of Ahab and Jezebel, by his mother’s ill instruction and example, followed her ways. God punished him by making him fall down, as is supposed, from the top of the terrace over his house, and so to be bedridden for a long time under great anguish, designing thereby to give him time to repent; but when, instead of that, he sent to consult Baalzebub, Elijah was sent to pronounce a final doom against his impenitence. Thus the son of Jezebel, who had committed idolatry with and by her advice, was long cast into the bed of affliction, and not repenting, died: in the same manner his brother Jehoram succeeded likewise. All this while Jezebel had time and warning enough to repent; and though she did not prevail with Jehoram to continue in the idolatrous worship of Baal, yet she persisted in her own way, notwithstanding God’s warnings. The sacred writer, therefore, here threatens the Gnostic Jezebel to make that wherein she delighteth, as adulterers in the bed of lust, to be the very place, occasion, and instrument, of her greatest torment. So in Isaiah, the bed is made a symbol of tribulation, and anguish of body and mind. See Isa 28:20; Job 33:19.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I will cast her into a bed; another kind of bed than she hath sinned in and by, not a bed of ease and pleasure, but of pain and torment. Nor shall the seduced escape, they shall also be cast into
great tribulation, pains and torments of conscience, or afflictions more corporal, either from the more immediate hand of God, or the hands of men.
Except they repent of their deeds; this is to be supposed to all Gods threatenings of judgments, the execution of them ordinarily may be prevented by repentance, and such is the patience of God, that he gives the vilest sinners a space to repent.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. Beholdcalling attentionto her awful doom to come.
I willGreekpresent, “I cast her.”
a bedThe place of hersin shall be the place of her punishment. The bed of her sin shall beher bed of sickness and anguish. Perhaps a pestilence was about to besent. Or the bed of the grave, and of the hell beyond, where the wormdieth not.
them that commit adulterywith herspiritually; including both the eating of idol-meatsand fornication. “With her,” in the Greek,implies participation with her in her adulteries, namely, bysuffering her (Re 2:20),or letting her alone, and so virtually encouraging her.Her punishment is distinct from theirs; she is to be cast into a bed,and her children to be killed; while those who makethemselves partakers of her sin by tolerating her, are to be castinto great tribulation.
except they repentGreekaorist, “repent” at once; shall have repented by thetime limited in My purpose.
their deedsTwo of theoldest manuscripts and most ancient versions read “her.”Thus, God’s true servants, who by connivance, are incurring the guiltof her deeds, are distinguished from her. One oldestmanuscript, ANDREAS, andCYPRIAN, support “their.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Behold, I will cast her into a bed,…. Of sickness and languishing; and which denotes the sickly, pining, and languishing state of the church of Rome, as a just retaliation for her bed of luxury and deliciousness, adultery and idolatry, she had indulged herself in; this was threatened, and was yet to come, and began at the time of the Reformation, signified by the next church state; and, ever since, the whore of Rome has been visibly sickening and decaying. The Alexandrian copy reads, “into a prison”:
and them that commit adultery with her into great tribulation: the kings of the earth, and their subjects, who have joined in the idolatries and corruptions of the Romish church, Re 17:2, which may be understood either of that distress and uneasiness the Reformation in some countries gave them; or those outward troubles, wars, and desolations they have been since attended with, particularly the empire of Germany; which has been in great tribulation, formerly by the Turks, and of late by internal broils among themselves, and by the armies of other princes entering into it; or it may regard that eternal vengeance that will be recompensed to all such persons:
except they repent of their deeds; their spiritual fornication or idolatry, and all the abominations the members of that apostate church are guilty of. There seems to be an allusion in this verse to Ahaziah and Joram, sons of Ahab and Jezebel, who followed their mother’s idolatrous practices, and were cast upon a bed of sickness, 2Ki 1:2.
Fuente: John Gill’s Exposition of the Entire Bible
I do cast (). Futuristic present active indicative rather than the future , since judgment is imminent.
Into a bed ( ). “A bed of sickness in contrast with the bed of adultery” (Beckwith).
Them that commit adultery with her ( ‘ ). Present active articular participle accusative plural of . The actual paramours of the woman Jezebel, guilty of both (fornication, verse 21) and (adultery), works of Jezebel of old and of this Jezebel. There may be also an allusion to the spiritual adultery (2Co 11:2) towards God and Christ as of old (Jer 3:8; Jer 5:7; Ezek 16:22).
Except they repent ( ). Condition of first class with and the future active indicative of , put in this vivid form rather than the aorist subjunctive (–) third-class condition.
Of her works ( ). (her) correct rather than (their). Jezebel was chiefly responsible.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Behold, I will cast her into a bed,” (idou ballo auten eis klinen) “Behold, I am tossing her into a bed,” the exclamation is to arrest attention and direct consideration to something unexpected and terrible – Into a bed of pain and anguish, 1Co 5:9; Pro 6:24-29.
2) “And them that commit adultery with her into great tribulation,” (kai tous moicheuountas met’ autes eis thilpsin megalen) “And those committing adultery with her into great affliction, trouble, or suffering,” great pain or sorrow wages for their sin, Gal 6:7-8. All who share in, tolerate, or approve her wickedness share in her punishment, Jas 4:4.
3) “Except they repent of their deeds,” (ean me metanoesousin ek ton ergon autes) “Unless they repent, turn away from, get out of involvement in, her kind of works, deeds, business, of conduct,” of fornication and eating things offered to idols, teaching that such was an holy thing, Rev 2:20. Yet, the Word of God forbad it, condemned it, and his churches were instructed to abstain from such, Act 15:20; Act 15:29; 1Co 6:18; 1Co 8:4; 1Co 8:7-13; Eph 5:3; Gal 3:5.
Except one repents of, turns away from such sins, great pain, suffering, remorse of conscience, and physical anguish will come to him, in Divine chastisement upon sinning children of God, even to a church led away from church truth into unholy conduct, Act 3:19; Rom 2:4-5; Heb 12:5-11.
Fuente: Garner-Howes Baptist Commentary
(22) I will cast her into a bed.The chamber of voluptuousness will become the chamber of sickness. The spot of the sin shall be the scene of punishment. (Comp. 1Ki. 21:19.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. Behold A challenge of attention to this threatened judgment; a judgment so clear and palpable as to strike all the Churches, Rev 2:23.
Cast her into a bed Her bed of adulteries shall be exchanged for a bed of tribulation; a figurative bed of penalty for the literal bed of sin.
Fuente: Whedon’s Commentary on the Old and New Testaments
Rev 2:22. Behold, I will cast her into a bed, This again alludes to the same history. Ahaziah, son of Ahab and Jezebel, by his mother’s ill instruction and example, followed her ways; and God punished him, by making him, or permitting him to fall down, as is supposed, from the top of the terrace over his house, and so to be bed-ridden for a long time under great anguish, designing thereby to give him time to repent; but when, instead of that, he sent to consult Baalzebub, 2Ki 1:2-3. Elijah was sent to pronounce a final doom against his impenitence. Thus the son of Jezebel, who had committed idolatry with, and by her advice, was long cast into the bed of affliction, and, not repenting, died; and Jehoram his brother succeeded him. All this while Jezebel had time and warning enough to repent; and though she could not prevail with Jehoram to continue in the idolatrous worship of Baal, yet she persisted in her own way, notwithstanding God’s warning. The sacred writer, therefore, here threatens the Gnostic Jezebel to make that wherein she delighteth, as adulterers in the bed of lust, to be the very place, occasion, and instrument of her greatest torment. So in Isaiah, the bed is made a symbol of tribulation, and anguish of body and mind. See Isa 28:20. Job 38:19.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 2:22-23 . The so strongly emphasizes the succeeding threat, and makes us so to expect something new in comparison with Rev 2:21 , that the discredited appears in an exegetical respect entirely superfluous.
Already the . shows that the is a bed which the woman takes only when so compelled. Yet the does not designate the punishments in hell, [1251] but the sick-bed, [1252] in opposition to the bed of sensuality. But by this description of such judgment, the reference to Jezebel and her entirely different [1253] punishment is abandoned, [1254] so that even in Rev 2:23 , in the words . . . , an allusion to the destruction of the sons of Ahab [1255] dare not be sought. The punishment of the woman and her companions, without regard to the significant designation existing in the name Jezebel, is determined in accordance with the manner of their sins. It is to be observed, however, that the expression now chosen, . . , i.e., those who shared in her deeds, [1256] designates the entire conduct of the woman and her party in a double sense, embracing the and the . . , since the ethnicizing disorder must be punished more than adultery in a theocratical-symbolical sense, as in fact actual fornication was what was chiefly designed. Thus the are those who perform , i.e., the works taught and practised by the woman; or as in Rev 2:23 it is again said, according to another application of the symbolical idea, [1257] , [1258] and therefore not actually bastards. [1259] Incorrectly, N. de Lyra: gehenna. It is possible to think of a pest, [1260] because the LXX. have rendered the Heb. , Eze 33:27 , by . Meanwhile it is sufficient to leave the matter in its universality; the entire formula . then in its fulness corresponds in some measure to the Hebrew mode of combining an infin. with the finite tense of its root, as, e.g., Lev 20:10 , where the punishment of adultery is stated (LXX., ). But any allusion to this precise passage is, to say the least, doubtful. The independence of the Johannean formula, notwithstanding its adoption, of Hebraic modes of statement, lies partly in the distinction between the words and , and partly in the fact that by the addition of the preposition the precise idea of the means [1261] is marked.
, . . . Every judgment of the Lord upon the world is a revelation of his glory, and has the intentional result to advance and strengthen believers more and more in their knowledge. Thus the idea of the . is entirely too general [1262] to admit of any special opposition to the false gnosis [1263] of the Nicolaitans. It is different with Rev 2:24 .
. Not only the Asiatic; [1264] but rather, as the judgment upon false teachers in Thyatira is an act which belongs to the coming of the Lord, so also this special act shares in the absolutely universal significance of Christ’s final appearance.
, . . . A forcible designation of the person of whom so great a thing is said as , . . . Cf. Psa 7:10 . The Son of God who executes judgment ( , . . . ) has also the divine attribute of searching the deepest recesses of man, and thus the condition for just judgment, [1265] as he has both eyes as a flame of fire, and feet like brass. [1266]
. According to Grot. and Beng., the former is intended to designate the desires, and the latter the thoughts. But the expression designates rather the entire inner part without any distinction of the two points.
. An animated turn to those guilty. [1267] Cf. Rev 2:24 .
. Because the Lord, who recognizes the inner source of the works, sees also their worth. [1268]
[1251] Beda, N. de Lyra. Cf. also C. a Lap., Tirin.
[1252] Psa 41:4 .
[1253] 2Ki 9:31 sqq.
[1254] Against Herder, etc.
[1255] 2Ki 10:7 . Zll., Ebrard.
[1256] Areth., Vitr., Ew., De Wette, etc.
[1257] Cf. Isa 57:3 .
[1258] Areth., N. de Lyra, Calov., Vitr., Eichh., De Wette, Stern, Hengstenb., Ebrard, Ew. ii.
[1259] Aretius, Grot., Beng., Ew., Klief.
[1260] Grot., Vitr., Wetst., Bengel, Ewald, etc. Cf. Rev 6:8 .
[1261] Cf. Rev 2:16 .
[1262] Cf. Joe 3:17 ; Isa 37:20 .
[1263] Hengstenb.
[1264] Grot.
[1265] Jer 11:20 ; Jer 17:10 .
[1266] Rev 2:18 .
[1267] Grotius, De Wette.
[1268] Cf. De Wette.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 22. Behold, I will cast her into a bed ] A bed of affliction for that bed of security upon which she had stretched herself, Amo 6:4 . God hath his season, his harvest for judgment, Mat 13:30 . Men may expect a time of healing when they shall find nothing else but a time of trouble,Jer 14:19Jer 14:19 . One may defer a sore till it be incurable. See Eze 24:13 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
22 .] Behold (arrests attention, and prepares the way for something unexpected and terrible), I cast her (evidently against her will: but there is not necessarily violence in the word: it is the ordinary verb for being “cast” on a bed of sickness: see reff. and Mat 8:6 ; Mat 8:14 ) into a bed ( , , Areth [38] : will change her bed of whoredom into a bed of anguish: see Psa 41:3 . So most Commentators. Perhaps the threat has reference to a future pestilence. Bed [39] , Lyra, al., understand the bed to be “infernalis pna,” the latter referring to Isa 14:11 . Ansbert, curiously enough, “severitatis vel audaci lectum,” into which God casts his enemies before their destruction), and those who commit adultery (not now , but a more general term, embracing in its wide meaning both the and , and well known as the word used of rebellious and idolatrous Israel, cf. Jer 3:8 ; Jer 5:7 ; Eze 16:32 al.) together with her is not = , so that she should be the ‘conjux adulterii,’ but implies merely participation those who share with her in her adulteries. These , as interpreted by the tone with which the rebuke began, will mean, those who by suffering and encouraging her, make themselves partakers of her sin. And this rather favours the idea that not one individual, but a dominant party, is intended. See below) into great tribulation (this clause forms a kind of parallelism with the former, so that . is parallel with . But it is not to be regarded as interpreting . Her punishment and that of her children (see below) is one thing; that of the partakers in her adulteries, those in the church who tolerated and encouraged her, another, viz. great tribulation. This is forcibly shewn by the following), if they do not (aor.: speedily and effectually, shall not have done so by the time which I have in my thoughts) repent of her (not their : they are Christ’s servants who are tampering with her temptations and allowing themselves in her works, which are alien from their own spiritual life) works. And her children (emphatically put forward as distinguished from the last mentioned: q. d., “And as to her children, &c.” These are her proper adherents: not those who suffer her, but those who are begotten of her, and go to constitute her. Some Commentators have vainly dreamt of the slaughter of Ahab’s 70 sons, 2Ki 10 ; but they were not Jezebel’s children. The historical figure is obviously dropped here) I will slay with (in, but perhaps merely instrumental: see above, on Rev 2:16 ) death (the expression is probably a rendering of the Heb. , as in Lev 20:10 , which the LXX render by , and which there occurs in reference to adultery. But we need not, as Hengst., suppose a direct reference to that passage: for there is nothing of adultery here: we have done with , and are come to the judgment on ): and all the churches (this remarkable expression, meaning not, all the Asiatic churches, but all the churches in the world till the end of time, lifts the whole of this threatening and its accompanying encouragements out of proconsular Asia, and gives us a glimpse into the cumenical character of these messages) shall know (the fanciful Hengst. imagines a reference in to the false : but in so common and solemn a formula of the O. T., this must surely be out of the question) that I am he that searcheth the reins and the hearts (which, see reff. is the attribute of God: and therefore of the Son of God. Cf. Rev 2:18 above, and note. Grotius says, “Per renes intelliguntur desideria, ut et Psa 139:13 , Jer 12:2 , Pro 23:16 ; per cor , cogitata, 1Sa 16:7 ; 1Sa 16:1 Reg. 8:39 al.” But it seems doubtful whether so minute a distinctionis in the words; whether they are not rather a general designation for the whole inward parts of a man): and I will give to you (‘will render, in My doom of judgment.’ The strain of the Lord’s message is Suddenly changed into a direct address to those threatened) to each according to your works ( , not the mere outward products of the visible life, but the real acts and verities of the inward man, discerned by the piercing eye of the Son of God).
[38] Arethas, Bp. of Csarea in Cappadocia, Cent y . X. 2
[39] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.
Fuente: Henry Alford’s Greek Testament
Rev 2:22 . (bed, not a couch of revelry) aegritudinis non amoris; disease or sickness ( cf. for the phrase, 1MMal 1:5 ) the punishment of error, especially of error accompanied by licentiousness. The inscriptions from Asia Minor abound with instances of the popular belief that impurity, moral and even physical, was punished by disease or disaster to oneself, one’s property, one’s children. Sickness might even go the length of death (1Co 11:29-30 ). The prophet, however, seems to avoid calling Jesus or God or , a term appropriated by the popular religions of Phrygia and lavished on many deities as healers and helpers ( C. B. P. i. 262 f.). ., men and women who imitate her licentiousness. ., physical distress, illness. , the fut. indic., expresses rather more probability than subj. with ( cf. Blass, 65, 5). For tense of see Zec 8:7 , LXX, etc.
Fuente: The Expositors Greek Testament by Robertson
will = do.
tribulation. Compare Rom 2:8, Rom 2:9, Rom 2:16.
their = her, according to some texts.
Fuente: Companion Bible Notes, Appendices and Graphics
22.] Behold (arrests attention, and prepares the way for something unexpected and terrible), I cast her (evidently against her will: but there is not necessarily violence in the word: it is the ordinary verb for being cast on a bed of sickness: see reff. and Mat 8:6; Mat 8:14) into a bed ( , , Areth[38]: will change her bed of whoredom into a bed of anguish: see Psa 41:3. So most Commentators. Perhaps the threat has reference to a future pestilence. Bed[39], Lyra, al., understand the bed to be infernalis pna, the latter referring to Isa 14:11. Ansbert, curiously enough, severitatis vel audaci lectum, into which God casts his enemies before their destruction), and those who commit adultery (not now , but a more general term, embracing in its wide meaning both the and , and well known as the word used of rebellious and idolatrous Israel, cf. Jer 3:8; Jer 5:7; Eze 16:32 al.) together with her is not = , so that she should be the conjux adulterii, but implies merely participation-those who share with her in her adulteries. These , as interpreted by the tone with which the rebuke began, will mean, those who by suffering and encouraging her, make themselves partakers of her sin. And this rather favours the idea that not one individual, but a dominant party, is intended. See below) into great tribulation (this clause forms a kind of parallelism with the former, so that . is parallel with . But it is not to be regarded as interpreting . Her punishment and that of her children (see below) is one thing; that of the partakers in her adulteries, those in the church who tolerated and encouraged her, another, viz. great tribulation. This is forcibly shewn by the following), if they do not (aor.: speedily and effectually, shall not have done so by the time which I have in my thoughts) repent of her (not their: they are Christs servants who are tampering with her temptations and allowing themselves in her works, which are alien from their own spiritual life) works. And her children (emphatically put forward as distinguished from the last mentioned: q. d., And as to her children, &c. These are her proper adherents: not those who suffer her, but those who are begotten of her, and go to constitute her. Some Commentators have vainly dreamt of the slaughter of Ahabs 70 sons, 2 Kings 10; but they were not Jezebels children. The historical figure is obviously dropped here) I will slay with (in, but perhaps merely instrumental: see above, on Rev 2:16) death (the expression is probably a rendering of the Heb. , as in Lev 20:10, which the LXX render by , and which there occurs in reference to adultery. But we need not, as Hengst., suppose a direct reference to that passage: for there is nothing of adultery here: we have done with , and are come to the judgment on ): and all the churches (this remarkable expression, meaning not, all the Asiatic churches, but all the churches in the world till the end of time, lifts the whole of this threatening and its accompanying encouragements out of proconsular Asia, and gives us a glimpse into the cumenical character of these messages) shall know (the fanciful Hengst. imagines a reference in to the false : but in so common and solemn a formula of the O. T., this must surely be out of the question) that I am he that searcheth the reins and the hearts (which, see reff. is the attribute of God: and therefore of the Son of God. Cf. Rev 2:18 above, and note. Grotius says, Per renes intelliguntur desideria, ut et Psa 139:13, Jer 12:2, Pro 23:16; per cor, cogitata, 1Sa 16:7; 1Sa 16:1 Reg. 8:39 al. But it seems doubtful whether so minute a distinctionis in the words; whether they are not rather a general designation for the whole inward parts of a man): and I will give to you (will render, in My doom of judgment. The strain of the Lords message is Suddenly changed into a direct address to those threatened) to each according to your works (, not the mere outward products of the visible life, but the real acts and verities of the inward man, discerned by the piercing eye of the Son of God).
[38] Arethas, Bp. of Csarea in Cappadocia, Centy. X.2
[39] Bede, the Venerable, 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. E, mentioned in this edn only when it differs from E.
Fuente: The Greek Testament
Rev 2:22. [42]) Thus Hunt. th. Arab. Lat. and many others, who read I will send, and Tertullian, who has I will give. The others read . For the copyists frequently put for in the use of this verb; and is usually construed with a present, though sometimes also with a future: Luk 1:20; Luk 1:31; Luk 1:48. And the future agrees with this passage, because the condition, unless they shall repent, gives an interval of time: and accords with : and lastly, in all these denunciations, the sense of the future prevails: ch. Rev 2:5, ; Rev 2:16, ; Rev 2:24, , where also many read ; ch. Rev 3:4, ; Rev 2:9, , with ; Rev 2:20, , …
[42] So B () and Memph. But Vulg. and most authorities, .-E.
Fuente: Gnomon of the New Testament
and them: Rev 17:2, Rev 18:3, Rev 18:9, Rev 19:18-21, Eze 16:37-41, Eze 23:29, Eze 23:45-48
except: Jer 36:3, Eze 18:30-32, Eze 33:11, Zep 3:7, Luk 13:3, Luk 13:5, 2Co 12:21, 2Ti 2:25, 2Ti 2:26
Reciprocal: Exo 9:2 – General Num 5:16 – set her Pro 7:16 – decked Jer 44:5 – they Eze 32:25 – set her Luk 15:15 – he went Joh 8:11 – go Rev 2:5 – and repent Rev 2:16 – Repent Rev 3:3 – repent Rev 3:19 – repent Rev 9:20 – yet
Fuente: The Treasury of Scripture Knowledge
Rev 2:22. Behold, I do cast her into a bed, etc. The bed is not one of lust, but of sickness and sorrow (comp. Psa 41:3).
And them that commit adultery with her. We are not to understand that she is the adulteress with whom sin is committed, but that, as she is an adulteress, so they along with her are also adulterers and adulteresses.Except they repent out of her works. The contrast of they and her in these words is worthy of notice, showing as it does the close identification of the followers of Jezebel with herself (comp. Joh 9:4, and note there).
Fuente: A Popular Commentary on the New Testament
Rev 2:22-23. Behold I will at length execute judgment upon her, and let the process of my righteous vengeance be observed. I will cast her into a bed Not of pleasure, but of great tribulation I will severely punish these seducers for their evil principles and practices; and this punishment shall reach all who have been partakers in such acts of wickedness: and this threatening shall be accomplished as surely as the punishment was which the Prophet Elijah denounced in the name of the Lord against Jezebel, 1Ki 21:23. Except they repent, &c. Except they be humbled for, and forsake their vile practices. And I will kill her children I will slay those that presume to follow her in her wickedness; with death An expression which denotes death by the plague, or by some manifest stroke of Gods hand. Probably the remarkable vengeance taken on these was the token of the certainty of all the rest. And all the churches To which thou now writest; shall know that I am he which searcheth the reins The desires; and hearts Thoughts; and that though I am very long- suffering with respect to many sinners, and am unwilling immediately to come to extremities; yet I am not to be mocked and trifled with; and therefore they will learn to respect and honour the administration of my government; who, as I know the secrets of mens hearts, so I will at length give unto every one of you according to your works And according to those principles from which I know they have proceeded; and thus I will approve the perfect justice of my treatment of you all. It is observable, the angel of the church at Thyatira was only blamed for suffering such deceivers to seduce Christs servants. This fault ceased when God took vengeance on these seducers. Therefore he is not expressly exhorted to repent, though that is implied.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 22
Into a bed; a bed of sickness and sufferings.