Revelation 2:1

τῷ�. In all editions the superscriptions of the letters to the Seven Churches vary though we should expect them to be uniform. Westcott and Hort (Vol. ii. p. 137) compare the form in the text with the official style of the chief priests of Augustus, Ἀρχιερεὺς τῆς Ἀσίας ναοῦ τοῦ (or ναῶν τῶν) ἐν …: ναοῦ without the article is like ἐκκλησίας without the article, but ναοῦ, unlike ἐκκλησίας, is defined by what follows. There is no evidence for a form τῷ� …, which would recall the style of pagan dignitaries so closely as to prove that the ‘Angels’ were Christian dignitaries, in fact bishops. As it is, the parallel is suggestive rather than conclusive.

The two forms admitted into critical texts are (a) τῷ� … ἐκκλησίας. (b) τῷ� … ἐκκλησίας. The evidence for (a) is, Revelation 2:1 AC Primas[73] (angelo ecclesiae Ephesi: the commentary taken from Tyconius proves that the Greek read ἐκκλησίᾳ not ἐκκλησίας) 36 τῷ�. ἐκκ. Revelation 2:8 A; 95 τῷ�. Revelation 2:18 A (which omits ἐκκλησίας), τῷ�. ἐν Θυ. ἐκκλησίας Prim. (qui est Thyatirae) 1, 28, 31 τῷ� (? a relic of τοῖς ἁγίοις τοῖς ἐν). Revelation 3:1 Primas[74] (qui est Sardis) Syr[75] omits ἐκκλησίας. Revelation 3:7 Primas[76] (qui est Filadelfiae). Revelation 3:14. 95 omits ἐκκλησίας. (b) Revelation 2:1 אB2P: Revelation 2:8 אB2CP: Revelation 2:12 אAB2CP: Revelation 2:18 אB2P: Revelation 3:1; Revelation 3:7; Revelation 3:14 אAB2CP. The reading ἐκκλησίαις in Revelation 2:12 (91), Revelation 3:1 (C), Revelation 3:7 א* may be a trace of ἐκκλησίᾳ the only Greek text known to Tyconius, the correctors of the different archetypes having added σ without cancelling ι. If so ἐκκλησίᾳ. and ἐκκλησίας are both glosses, the former being the oldest. In any case it is probable that (a) is in all places nearer the original than (b).

[73] Primasius, edited by Haussleiter.
[74] Primasius, edited by Haussleiter.
[75] Syriac.
[76] Primasius, edited by Haussleiter.

ἐν Ἐφέσῳ. 1, 38 cod. flor[77] read Ἐφεσίων.

[77] flor. Codex Toletanus 10th century at Madrid.

1. τῷ�. See crit. note. Some think that this would be St Timothy, and go so far as to find in St Paul’s Epistles traits of his character analogous to those here noted. But even if the “Angel” here be a bishop, it is likelier that he would be one appointed by St Timothy, if not by St John himself. 2 Timothy 4:9; 2 Timothy 4:21, compared with Titus 3:12, seem to prove that permanent residence in one diocese was not implied by the Apostolical commission which St Paul, toward the end of his life, gave to his disciples.

ὁ κρατῶν τοὺς ἑπτὰ�. κρατῶν may, but need not (cf. Plut. Moralia 99 D κρατῶν ἐν τῇ�), mean more than holding. Ephesus being the chief city and, to some extent, the mother Church of the district, the Lord addresses the Church there in the character of Lord of all the Churches: as though (to illustrate by the later organization of the Church) He addressed all the Churches of the province in the person of their Primate.