“To the angel of the assembly in Pergamum write: “He who has the sharp two-edged sword says these things:
“I know your works and where you dwell, where Satan’s throne is. You hold firmly to my name, and didn’t deny my faith in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwells. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality. So you also have some who hold to the teaching of the Nicolaitans likewise. Repent therefore, or else I am coming to you quickly, and I will make war against them with the sword of my mouth. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it.
Geneva Bible translators 1599 · Public Domain On vv12, 13, 14, 15, 17 Pergamos was the name of a famous city in…
Pergamos was the name of a famous city in old time in Asia, where the Kings of the Attalians were always resident.
The third place is unto the Pastors of Pergamos. The Exordium is taken out of verse 16 of the first Chapter.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv12–17 12 And to the angel of the church in…
12 And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;
Ver. 12. And to the angel] {See Trapp on "Rev 2:1"} {See Trapp on "Rev 1:16"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv12–17 Pergamos was a famous city of Troas; we read…
Pergamos was a famous city of Troas; we read of Pergamos no where else in Scripture, but of Troas we read of Paul’s being there, Act 16:8,11; 20:5,6, and preaching Christ there, 2Co 2:12.
These things saith he which hath the sharp sword with two edges: see the notes on Rev 1:16.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v12 In these verses is contained the third epistle, which…
In these verses is contained the third epistle, which St. John by direction had written and sent to the church of Pergamos, in which (as in the former) we have,
1. A description of Christ, as having a sharp two-edged sword in his mouth; denoting the word of God, and that piercing power which accompanies it to conquer the lusts and corruptions of men.
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As also, 2. A commendation of what was good and excelling in that church, I know thy works; that is, with a knowledge of intelligence and observation, as also with a knowledge of approbation and acceptation. I know thee to be good in bad places, and in the worst of times, though thou dwellest where Satan’s seat is, that is, where Satan bears sway by idolatry and persecution: yet dost thou hold fast my name, that is, the doctrine of the gospel preached in my name, and by which I am made known to the world as a man is by his name; and hast not denied my faith, but openly professed it in a time of persecution, even then when blood and slaughter attended the professors and profession of it, namely, when Antipas was slain, (who probably was a bishop, or some minister in Pergamos, of extraordinary piety; for upon such the storm of persecution generally falls;) who died a faithful witness to the truth of my gospel; even then and there, I say, hadst thou the courage to profess my name, and bear witness to the truth.
Mark here, What an honourable mention Christ makes of the services and sufferings of his people; nothing we either do or suffer for Christ, but it is recorded, and shall be remembered to our commendation and honour in this life, and to our consolation and happiness in the next.
Yet note farther, The holy impartiality of our blessed Lord; at the same time when he commends this church for what was commendable and praiseworthy, he reproves her for what was faulty and blameworthy, Rev 2:14. But I have a few things against thee, because thou hast them that hold the doctrine of Balaam, and the Nicolaitans; that is, the doctrine of the impure Gnostics, who teach men now to eat things offered to idols, and to commit fornication, even as Balaam of old directed Balak to ensnare the Israelites, by committing fornication with the Moabitish women, and to eat of what they sacrificed unto idols then.
Here observe, That it was not the being of those heretics and heresies among them that Christ blames them for, but the tolerating of these in their communion, who made light both of adultery and idolatry. They ought to have executed church discipline upon them, and denounced the church censures against them, as had been done by the church of Ephesus before them, that Christ might have said of them, as he did of those, Rev 2:6. Thou hatest the deeds of the Nicolaitans, which I also hate.
Observe next, The counsel which Christ gives this church, Repent; that is, be humbled for this thy connivance at and tolerating of this wicked sect and damnable doctrine, and amend, or verily I will come quickly upon thee and them in a way of judgment; and fight against them with a two-edged sword, that is, with my holy word, convince, wound, and condemn them, &c. The want of zeal and severity against sin and incorrigible sinners, is very displeasing to Christ, and provokes him to anger greatly.
Observe lastly, The conclusion and close of this epistolary letter, which is partly exhortatory, He that hath ears, let him hear, and with his mind ponder and consider what the Spirit saith, by way of counsel and caution, unto the churches; and partly consolatory, To him that overcometh will I give, &c.
Mark, he doth not say, to every one that fighteth; no, not to every one that conquereth in one, two, or more particular acts of resistance; but to him that perseveringly conquers, and finally overcomes both tempter and temptations, both persecutors and persecutions, both false teachers and false doctrines, to them will I give the hidden manna, laid up, not in the earthly tabernacle, but the heavenly sanctuary; by which understand Christ himself, and the joys and consolations of the Holy Spirit, which are hidden from the world, and the peculiar portion of such as sincerely believe in him, and cheerfully suffer for him.
It is added, I will give him a white stone, and in the stone a new name; that is, absolution and pardon of sin, together with the privilege of adoption; it being a custom anciently, to give a white stone in token of absolution, and a black stone as a sign of condemnation, on which stones were written the names of the innocent and guilty; accordingly this new name signifies God’s pardoned and adopted ones; the sweetness and comfort of which privilege no man knows, but he that is possessed of it: the happiness of God’s sons both here and hereafter cannot be expressed; only they that are so, know what it is to be so: and whereas Christ says, I will give the hidden manna, I will give the white stone and the new name, to them that overcome; surely it affords a good argument to convince and prove his divinity; who but a God can pardon sin, and sanctify and save sinners?
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v12 Here also we are to consider,
Here also we are to consider,
I. The inscription of this message. 1. To whom it was sent: To the angel of the church of Pergamos. Whether this was a city raised up out of the ruins of old Troy, a Troy nouveau (as our London was once called), or some other city of the same name, is neither certain nor material; it was a place where Christ had called and constituted a gospel church, by the preaching of the gospel and the grace of his Spirit making the word effectual. 2. Who it was that sent this message to Pergamos: the same Jesus who here describes himself as one that hath the sharp sword with two edges (Rev 1:16), out of whose mouth went a sharp two-edged sword. Some have observed that, in the several titles of Christ which are prefixed to the several epistles, there is something suited to the state of those churches; as in that to Ephesus, what could be more proper to awaken and recover a drowsy and declining church than to hear Christ speaking as one that held the stars in his hand, and walked in the midst of the golden candlesticks? etc. The church of Pergamos was infested with men of corrupt minds, who did what they could to corrupt both the faith and manners of the church; and Christ, being resolved to fight against them by the sword of his word, takes the title of him that hath the sharp sword with two edges. (1.) The word of God is a sword; it is a weapon both offensive and defensive, it is, in the hand of God, able to slay both sin and sinners. (2.) It is a sharp sword. No heart is so hard but it is able to cut it; it can divide asunder between the soul and the spirit, that is, between the soul and those sinful habits that by custom have become another soul, or seem to be essential to it. (3.) It is a sword with two edges; it turns and cuts every way. There is the edge of the law against the transgressors of that dispensation, and the edge of the gospel against the despisers of that dispensation; there is an edge to make a wound, and an edge to open a festered wound in order to its healing. There is no escaping the edge of this sword: if you turn aside to the right hand, it has an edge on that side; if on the left hand, you fall upon the edge of the sword on that side; it turns every way.
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II. From the inscription we proceed to the contents of the epistle, in which the method is much the same as is observed in the rest. Here,
1. Christ takes notice of the trials and difficulties this church encountered with: I know thy works, and where thou dwellest, etc., Rev 2:13. The works of God's servants are best known when the circumstances under which they did those works are duly considered. Now that which added very much lustre to the good works of this church was the circumstance of the place where this church was planted, a place where Satan's seat was. As our great Lord takes notice of all the advantages and opportunities we have for duty in the places where we dwell, so he takes notice of all the temptations and discouragements we meet with from the places where we dwell, and makes gracious allowances for them. This people dwelt where Satan's seat was, where he kept his court. His circuit is throughout the world, his seat is in some places that are infamous for wickedness, error, and cruelty. Some think that the Roman governor in this city was a most violent enemy to the Christians; and the seat of persecution is Satan's seat.
2. He commends their stedfastness: Thou holdest fast my name, and hast not denied my faith. These two expressions are much the same in sense; the former may, however, signify the effect and the latter the cause or means. (1.) "Thou holdest fast my name; thou art not ashamed of thy relation to me, but accountest it thine honour that my name is named on thee, that, as the wife bears the name of the husband, so thou art called by my name; this thou holdest fast, as thine honour and privilege." (2.) "That which has made thee thus faithful is the grace of faith: thou hast not denied the great doctrines of the gospel, nor departed from the Christian faith, and by that means thou hast been kept faithful." Our faith will have a great influence upon our faithfulness. Men who deny the faith of Christ may boast very much of their sincerity, and faithfulness to God and conscience; but it has been seldom known that those who let go the true faith retained their fidelity; usually on that rock on which men make shipwreck of their faith they make shipwreck of a good conscience too. And here our blessed Lord aggrandizes the fidelity of this church from the circumstance of the times, as well as of the place where they lived: they had been stedfast even in those days wherein Antipas his faithful martyr was slain among them. Who this person was, and whether there be anything mysterious in his name, we have no certain account. He was a faithful disciple of Christ, he suffered martyrdom for it, and sealed his faith and fidelity with his blood in the place where Satan dwelt; and though the rest of the believers there knew this, and saw it, yet they were not discouraged nor drawn away from their stedfastness: this is mentioned as an addition to their honour.
3. He reproves them for their sinful failures (Rev 2:14): But I have a few things against thee, because thou hast there those that hold the doctrine of Balaam, etc., and those that hold the doctrine of the Nicolaitans, which thing I hate. There were some who taught that it was lawful to eat things sacrificed to idols, and that simple fornication was no sin; they, by an impure worship, drew men into impure practices, as Balaam did the Israelites. Observe, (1.) The filthiness of the spirit and the filthiness of the flesh often go together. Corrupt doctrines and a corrupt worship often lead to a corrupt conversation. (2.) It is very lawful to fix the name of the leaders of any heresy upon those who follow them. It is the shortest way of telling whom we mean. (3.) To continue in communion with persons of corrupt principles and practices is displeasing to God, draws a guilt and blemish upon the whole society: they become partakers of other men's sins. Though the church, as such, has no power to punish the persons of men, either for heresy or immorality, with corporal penalties, yet it has power to exclude them from its communion; and, if it do not so, Christ, the head and lawgiver of the church, will be displeased with it.
4. He calls them to repentance: Repent, or else I will come unto thee quickly, etc., Rev 2:16. Observe here, (1.) Repentance is the duty of saints as well as sinners; it is a gospel duty. (2.) It is the duty of churches and communities as well as particular persons; those who sin together should repent together. (3.) It is the duty of Christian societies to repent of other men's sins, as far as they have been accessory to them, though but so much as by connivance. (4.) When God comes to punish the corrupt members of a church, he rebukes that church itself for allowing such to continue in its communion, and some drops of the storm fall upon the whole society. (5.) No sword cuts so deep, nor inflicts so mortal a wound, as the sword of Christ's mouth. Let but the threatenings of the word be set home upon the conscience of a sinner, and he will soon be a terror to himself; let these threatenings be executed, and the sinner is utterly cut off. The word of God will take hold of sinners, sooner or later, either for their conviction or their confusion.
III. We have the conclusion of this epistle, where, after the usual demand of universal attention, there is the promise of great favour to those that overcome. They shall eat of the hidden manna, and have the new name, and the white stone, which no man knoweth, saving he that receiveth it, Rev 2:17. 1. The hidden manna, the influences and comforts of the Spirit of Christ in communion with him, coming down from heaven into the soul, from time to time, for its support, to let it taste something how saints and angels live in heaven. This is hidden from the rest of the world - a stranger intermeddles not with this joy; and it is laid up in Christ, the ark of the covenant, in the holy of holies. 2. The white stone, with a new name engraven upon it. This white stone is absolution from the guilt of sin, alluding to the ancient custom of giving a white stone to those acquitted on trial and a black stone to those condemned. The new name is the name of adoption: adopted persons took the name of the family into which they were adopted. None can read the evidence of a man's adoption but himself; he cannot always read it, but if he persevere he shall have both the evidence of sonship and the inheritance.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv12–17 And to the angel of the church in Pergamos…
And to the angel of the church in Pergamos write,.... Of the city of Pergamos; see Gill on Rev 1:11. In it was a church of Christ, but when it begun, and how long it lasted, is not certain. Antipas, who is mentioned, Rev 2:13; is thought, by some, to have been the pastor of it. Though, according to the Apostolical Constitutions (s), Caius was the first bishop of it; and it appears, that in the "second" century there were several in this place that suffered martyrdom for Christ, as Carpus, Papulus, and a woman whose name was Agathonice (t). Attalus, the martyr, who suffered in the same century, was also a native of this place (u). In the "fifth" century there was a bishop of Pergamos in the council at Ephesus; and in the "sixth" century, there was one in the "fifth" synod at Constantinople; and in the "seventh" century, Theodorus, bishop of the church here, was in the sixth synod held at the same place; and in the "eighth" century one Pastilas was bishop of Pergamos; and in the same age, Basil, bishop of this place, was in the Nicene synod (w); and the Christian name now is not wholly, though almost extinct; for when our countryman, Dr. Smith (x), was there, there was a little church called St. Theodore's, whither a priest was frequently sent from Smyrna, to perform divine service, there being but a very few Christian families in it. This church represents the church from the time of Constantine, and onward, rising up to, and enjoying great power, riches, and honour Pergamos signifies high and lofty; things that were sublime and lofty, were, by the Greeks, called , and also all high and lofty towers (y). It was built under a very high and steep mountain, upon the top of which a tower was erected, by the lords of the lesser Asia, which still continues (z). The church it represents had its principal seat at Rome, where Satan dwelt, Rev 2:13; which signifies exalted likewise; and it introduces the man of sin, antichrist, the popes of Rome, who exalted themselves above all that is called God, princes, kings, and emperors; whom they excommunicated, dethroned, trod upon their necks, kicked off their crowns, and obliged them to hold their stirrups while they mounted their horses, with other haughty action, too many to name,
These things, saith he, which hath the sharp sword with two edges: of which See Gill on Rev 1:16; This title is used partly to show, that the only weapon this church, and the true ministers and members of it had, to defend themselves against the growing corruptions of antichrist, who in this interval rose up by degrees, and was revealed, and came to the height of his power, was the word of God, the Scriptures of truth; and partly to show, that in process of time, though not in this period, the man of sin should be destroyed, with the breath of Christ's mouth, and the brightness of his coming; of which his fighting against the Nicolaitans, with the sword of his mouth, Rev 2:16; is an emblem,
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(s) L. 7. c. 46. (t) Euseb. Eccl. Hist. l. 4. c. 15. (u) Ib. l. 5. c. 1. (w) Hist. Eccl. Magdeburgh. cent. 5. c. 2. p. 3. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. c. 10. p. 254. cent. 8. c. 2. p. 4. (x) Notitia, p. 120. (y) Servius in Virgil. Aeneid. l. 1. p. 403, & l. 2. p. 633. Ed Basil. 1586. (z) Smith. Notitia, p. 112.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv12–17 The sword - With which I will cut off…
The sword - With which I will cut off the impenitent, verse 16.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv12–17 The Epistle to the Church at Pergamos.
The Epistle to the Church at Pergamos.
Verse 12. The angel of the Church in Pergamos] See the description of this place, Re 1:11.
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Which hath the sharp sword] See Clarke on Re 1:16. The sword of the Spirit, which is the word of God, cuts every way; it convinces of sin, righteousness, and judgment; pierces between the joints and the marrow, divides between the soul and spirit, dissects the whole mind, and exhibits a regular anatomy of the soul. It not only reproves and exposes sin, but it slays the ungodly, pointing out and determining the punishment they shall endure. Jesus has the sword with the two edges, because he is the Saviour of sinners, and the Judge of quick and dead.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv12, 14, 16 Rev 2:12-13. And to the angel of the church…
Rev 2:12-13. And to the angel of the church in Pergamos write — “Pergamos, formerly the metropolis of the Hellespontic Mysia, and the seat of the Attalic kings, is by the Turks, with some little variation, still called Bergamo, and hath its situation about sixty-four miles to the north of Smyrna. Here are some good buildings, but more ruins. All the city, almost, is occupied by the Turks, very few families of Christians being left, whose state is very sad and deplorable. Here is only one church remaining, dedicated to St. Theodorus; and that the name of Christ is not wholly lost and forgotten in Pergamos, is owing to the care of the metropolitan of Smyrna, who continually sends hither a priest to perform the sacred offices. The cathedral church of St. John is buried in its own ruins; their angel or bishop removed; and its fair pillars adorn the graves and rotten carcasses of its destroyers, the Turks, who are esteemed about two or three thousand in number. Its other fine church, called Santa Sophia, is turned into a mosque, and daily profaned with the blasphemies of the false prophet. There are not in the whole town above a dozen or fifteen families of miserable Christians, who till the ground to gain their bread, and live in the most abject and sordid servitude.” There is the less reason to wonder at the wretched condition of this church, when we consider what Christ here testifies concerning the corruptions which now prevailed in it, and the threatening denounced against it, if they did not repent, and purge out the destructive leaven.
These things saith he which hath the sharp sword — Coming out of his mouth, with two edges — To wound and pierce the unbelieving and disobedient, and bring them to the footstool of divine mercy for pardon and salvation; and to cut off the impenitent, and especially the persecuting enemies of his church; even that Word, which is quick and powerful, and sharper than any two-edged sword: I know thy works — I observe them exactly; so as to reward or punish as the case requires: the ministers are commended for what is good, or blamed for what is amiss in their respective churches, because the state thereof depends much upon them, and they will be made accountable, in some measure, for it. And where thou dwellest — What thy situation is, and the circumstances in which thou art placed; even where Satan’s seat is — Fixed in the midst of idolatry, superstition, and persecution, by the union of which the kingdom of darkness is supported. Pergamos was above measure given to idolatry. And thou holdest fast my name — Openly and resolutely confessing me before men; and hast not denied my faith — Any great truth of my gospel; even in those days wherein Antipas — Put to death under Domitian; was my faithful martyr — Laying down his life in attestation of the truth. Happy is he to whom Jesus, the faithful and true Witness, giveth such a testimony! Slain among you, where Satan dwelleth — Seems to take up his residence, as may be inferred from the enormities which are continually practised there.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv12–17 And to the angel of the church in Pergamos…
And to the angel of the church in Pergamos - See the notes on Rev 1:20.
These things saith he which hath the sharp sword, ... - See the notes on Rev 1:16. Compare Heb 4:12; Ecc 12:11; Isa 49:2. Prof. Stuart suggests that when the Saviour, as represented in the vision, “uttered words, as they proceeded from his mouth, the halitus which accompanied them assumed, in the view of John, the form of an igneous two-edged sword.” It is more probable, however, that the words which proceeded from his mouth did not assume anything like a form or substance, but John means to represent them as if they were a sharp sword. His words cut and penetrate deep, and it was easy to picture him as having a sword proceeding from his mouth; that is, his words were as piercing as a sharp sword. As he was about to reprove the church at Pergamos, there was a propriety in referring to this power of the Saviour. Reproof cuts deep; and this is the idea represented here.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12, 17 To the Angel of the Church of Pergamus. --…
To the Angel of the Church of Pergamus. -- This Church is exhorted to do penance, and reprehended, as the seat or throne of Satan. It is only said, that the bishop lives where this satanical seat is, that he had not denied the faith, even under the persecution, when St. Antipas suffered martyrdom, of whom see Tillemont in the persecution under Domitian, tom. ii, p. 119, and note 523; and Bollandus, April 11th; though the acts themselves be not of great authority. --- Thou hast them that hold the doctrine of the Nicolaites, which is compared to that of Balaam who taught Balac to cast a scandal before the children of Israel, by which they were seduced by the women of the Moabites, and fell into the sin of fornication and idolatry. (Numbers xxiv. and xxxi. 16.) --- To him that overcometh, I will give the hidden manna; a happiness in heaven, which the eye hath not seen, &c. --- And a white [1] stone, with a new name written, as a mark of the happiness promised to all those who shall conquer. An allusion to the custom of giving a white stone to those that were tried and acquitted, and also to persons promoted to a dignity; and a black stone to such as were found guilty. See Acts xxvi. 10. (Witham) --- This new name is the eternal recompense, unknown and despised by worldlings, but esteemed by the faithful, who know the excellence of the rewards promised by God. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv12–17 TRENCH prefers writing Pergamus, or rather, Pergamum, on the…
TRENCH prefers writing Pergamus, or rather, Pergamum, on the river Caicus. It was capital of Attalus the Second's kingdom, which was bequeathed by him to the Romans, 133 B.C. Famous for its library, founded by Eumenes (197-159), and destroyed by Caliph Omar. Parchment, that is, Pergamena charta, was here discovered for book purposes. Also famous for the magnificent temple of Æsculapius, the healing god [TACITUS, Annals, 3.63].
he which hath the sharp sword with two edges--appropriate to His address having a twofold bearing, a searching power so as to convict and convert some (Rev 2:13, Rev 2:17), and to convict and condemn to punishment others (Rev 2:14-16, especially Rev 2:16; compare also see on Rev 1:16).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv12–17 III. PERGAMOS.—The martyr Church, yet too tolerant of licentious…
III. PERGAMOS.—The martyr Church, yet too tolerant of licentious heresy, Rev_2:12-17.
12. Pergamos—Sixty miles northeast from Smyrna, would bring our apostle on his circuit to Pergamos, (more correct form of the word, Pergamum,) once the celebrated capital of a small kingdom ruled by a succession of noble monarchs. It was the seat of the temple of Esculapius, and once the possessor of a library of 200,000 volumes, collected by one of its kings, but afterwards added to the Alexandrian library in Egypt. But whatever its ancient intellectual or moral fame, it seems to have been in the time of the Apocalypse the headquarters of antichristianity, where the only martyr by John commemorated suffered death. In the other epistles the Churches are rebuked, in this the city is anathematized.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv12–17 The Church in Pergamos. 12–17
The Church in Pergamos. 12–17
12. he which hath the sharp sword] Mentioned because He threatens to use it, Rev_2:16.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv12, 13, 14, 15, 17 (12) Pergamos.—Unlike Ephesus and Smyrna, Pergamos was not distinguished…
(12) Pergamos.—Unlike Ephesus and Smyrna, Pergamos was not distinguished as a commercial city. Its importance was due to other causes. A striking coneshaped hill rose from the plain which bordered the northern banks of the Caicus. The hill was considered sacred. Its value as a strong natural fortress was early recognised, and it was used as a keep and treasury where local chieftains deposited their wealth. Its greatness as a city dated from Eumenes II., who was given by the Romans a large surrounding territory, and who fixed Pergamos as his royal residence. Under his auspices a splendid city—rich in public buildings, temples, art galleries, and with a library which rivalled that of Alexandria—rose into being. It has been described as a city of temples, “a sort of union of a pagan cathedral city, an university town, and a royal residence.” It retained its splendour even after it passed by bequest to the Roman Republic, and was declared by Pliny to be a city unrivalled in the province of Asia.
Sharp sword with two edges.—See Note on Rev_1:16. The appropriateness of this language to the state of the church in Pergamos will best appear afterwards. (See Note on Rev_2:15-16.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv12–17 Vers. 12-17. The epistle to the Church at Pergamum.
Vers. 12-17. The epistle to the Church at Pergamum.
Pergamum is the usual form both in Greek and Latin writers; "Pergamus" is very rare. And if Pergamov were right here, why "Pergamos" any more than "Ephesos"? The city lies north of Smyrna, in Mysia Major, or the right bank of the Caicus. Pergamum is first mentioned by Xenophon, and becomes important and magnificent under Attalus, the friend of the Romans (B.C. 241-197), and his son Eumenes (B.C. 196-159). Its library was second only to that of Alexandria; but Mark Antony took it to Egypt and gave it to Cleopatra. Parchment gets its name from Pergamum, and Galen the physician was born there. Pliny writes of "longe clarissimum Asiae Pergamum a description which probably has reference to its buildings. It still exists under the slightly changed name of Bergamah, or Bergma; and its ruins still tell of the magnificent public edifices which have caused it to be described as a "city of temples," and again as "a sort of union of a pagan cathedral city, a university town, and a royal residence." Its idolatrous rites were frequent and various, and the contamination which they spread is manifest from this epistle. The sharp two-edged sword. (see notes on Rev_1:16 and Rev_2:13) How much this weapon is needed is shown by the evils protested against.
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Vers. 12-17. Pergamos: the impure Church.
In studying this letter to the Church at Pergamos, we will arrange our thoughts in two divisions.
I LET US STUDY THE CHURCH ITSELF. We gather four things concerning.
1. It is directly under the eye of Christ, and responsible to him. This is a feature common to all the Churches. But it is imperative on us ever to keep this fact in the foreground of our thinking about Church life.
2. It was in a very peculiar situation. Some three days" journey north of Smyrna, on the banks of the Caicus, in the province of Mysia, was Pergamos situated. The ruins of it even now attest its greatness in ancient times, when it stood high on the roll of famous cities. It was the abode of royalty; it was the metropolis of heathen divinity. Our Lord looks at it as the place "where Satan"s throne is." Not all its palaces, temples, and towers, not all the prestige of its worship, could hide its iniquity from our Saviour"s eye. When we are taught to look at the world"s great cities in the light in which Jesus views them, while many are saying, "What a noble city!" we shall say, "Satan"s throne is there." Not that the beautiful in art, and the costly in material, and the strong in structure, are not reckoned by Christ at their real value; but that where men worship these things for their own sake, where they are used to hide corruption, and where impurity of motive and of life poison all, material beauty is forgotten in the moral badness. "Man looketh on the outward appearance; the Lord looketh on the heart." We have, however, a further clue to the reason why Pergamos was called "Satan"s throne." There paganism reigned supreme; impure, sensuous, licentious worship was observed. Its tutelary deity was Aesculapius. His grave was a place of refuge. His emblem was the serpent. His name was "Saviour." His priests performed charms and incantations; crowds resorted to his temple, where lying miracles of healing were alleged to be performed. The eating of things offered to idols would make it impossible for Christians to enter into the social life of the Pergamenes without a compromise with idolatry; and so fierce was the opposition of the citizens to the Christian faith, that in the early days of the Church, Antipas had to seal his testimony with his blood. Are there not many of our cities of which our Lord would say, "Satan"s throne is there"?
3. This Church was weakening its power of resistance by tolerating mischief within its pale. (Vers. 14, 15) Some held the teaching of Balaam, leading to a compromise with idolatrous rites. Others held the teaching of the Nicolaitans; i.e. there were those in the Church who held false doctrine, turning the grace of God into lasciviousness, and who, by a time-serving policy, ingratiated themselves into the tolerance, if not into the good will, of the idolaters, while they did not keep themselves from the lusts of the flesh. In a word, instead of the Church being and giving a protest against the world, the world was creeping into the Church, and corrupting it. The Church grievously lowers its position when it endures sin within its pale, and when it retains within it those who, while nominally holding the Christian faith, do not live the Christian life. How can a Church give a bold, unflinching, and powerful testimony for Christ against the world if its own hands are not clean, if it is seen catering for the smiles and pandering to the tastes of those who are "of the earth, earthy"?
4. This looseness in discipline and life was the more disappointing bemuse of its contrast with the past. Time had been when the Church was known for its staunch adhesion to Christ, and for fidelity even unto death (ver. 13). Of Antipas we know nothing more than is named here. No historic roll, save this, refers to him. But Christ never forgets. To be remembered by him is fame enough. But at that time when Antipas was martyred, the Church itself held fast Christ"s Name, and did not deny the faith. So that it is the more saddening to see such a declension. The fact cries aloud to Churches as well as to individuals, "Let him that thinketh he standeth take heed lest he fall." No prestige of the past can serve for the future or even for the present. It is comparatively useless for Churches to proclaim a past fidelity unless they can show a present one. Nor is it enough to remain nominally true to Christ"s Name and doctrine, if looseness of morality, or if conformity to the world, finds a place within. If so much of the wooden and earthy is built up into the fabric of the Church, it will have a sore trial by fire. "The time is come that judgment must begin at the house of God.
II LET US SEE HOW THE SAVIOUR APPEARS TO THIS CHURCH, AND WHAT HE SAYS TO IT. We have observed before that our Lord shows himself to the Churches according to what they are. It is remarkably so here.
1. How does our Lord here represent himself? (Ver. 12) As having a sharp, two-edged sword. This indicates:
(1) That our Lord has the supreme right of critically judging, not only the state of the whole Church, but of every member in it. No one else has any such right. It belongs to Christ alone. We all stand, even now, before his tribunal.
(2) That there is infinite power of discrimination. There is no confusion. Worthy and unworthy members may, perchance, be mixed up in a common fellowship. Christ never confounds one with another. At every moment the two-bladed sword discriminates between the precious and the vile.
(3) The action is as precise as the discrimination is severe. The sword is "sharp." Even of earthly judges it is true that "they bear not the sword in vain." Much more is it true of the Supreme Judge. Let careless ones tremble. "Woe unto them that are at ease in Zion!" No one can be lost in a crowd. No one can poison a Church of Christ with impunity. Hearts awake to righteousness will thank God for this; but it is enough to make careless and inconsistent professors tremble; for if ever the hypocrite attempts to pass with the true Israel of God, down will fall the lightning gleaming sword, and divide infallibly between them!
2. What does our Lord say?
(1) He calls on the Church to repent.
(a) On the whole Church. Supposing a Church to have evil men within its pale, how can it "repent" of that? There is but one way. If it be wrong to have them, repentance cannot consist in retaining them. They must be "put away". (1Co 5) Discipline is an imperative feature in a Church"s life. Without it, any Church imperils its very existence.
(b) On the false ones to repent. The guilt of a hypocrite within the Church is, cateris paribus, greater than that of the worldly without the Church, because committed under the cloak of religion.
(2) He warns (ver. 16). "I will fight against them with the sword of my mouth." "Begin at my sanctuary". (cf. Eze_9:6 1Pe_4:17)
(3) In spite of difficulty, our Lord expects men to conquer. "To him that overcometh." Difficult, indeed, it would be. To resist evil anywhere in the world is hard enough. To resist it where Satan"s throne is, is harder still. To conquer it when it is poisoning the Church is the very hardest of all. Yet Christ expects this. The conquest of difficulty is the world"s glory; and shall the Church do otherwise than delight therein? For no forms of evil can be so strong as to overmatch the power with which he will supply us.
(4) For the victor there is a glorious promise (ver. 17).
(a) The "hidden manna." If the believer will shun the idol feasts, and renounce the luxurious banquets in which the ungodly revel, he shall hereafter feed on richer food, even the "hidden manna." What is this? Surely the Lord Jesus Christ himself. But does not the Christian feed on him here? Yea, indeed. But so much interferes with the enjoyment. Who can enjoy a feast, however rich, with unalloyed delight, when the songs of revelry and lewdness, and the cries of woe and sin, are sounding in the ears, or while earth"s impurity and corruption are ever before our eyes? Here our enjoyment of spiritual food is mixed with alloy. But there is a feast provided for us out of sight. Whoever reserves himself wholly for Christ"s service here is one of those for whom the hidden feast is reserved.
(b) The "white stone." Among some, white stones were symbolic of happy days; with others, signs of acquittal; in the Olympic games, white stones with the victor"s name were given to the victor. A white stone was thus often a mark of honour among the heathen. But from none of these heathen customs do we get our conceptions of our Lord"s meaning here. The passage will interpret itself. This white stone is
(a) a token between the victor and Christ;
(b) a token between him and Christ alone;
(c) a token which it was a privilege and honour to possess;
(d) a token the privilege and honour of which were read in the name inscribed upon it.
Surely with these data we can, by comparing Scripture with Scripture, easily see what that secret token may be in heaven, between Christ and the believer, which shall certify to him his special privilege and honour. "I will give to him... upon the stone... a new name written, which no one knoweth but he that receiveth it". (cf. Rev_3:12) The new name is Christ"s own new nameJesus. No one knows the meaning of this Name but the victor. None but saved ones can possibly read it. They can read it fully when they have overcome. And even then it will require an eternity to understand it; for as the salvation grows from more to more, so will it ever expound the meaning of the great, the infinite Name. Thus as his life as a Christian on earth was a secret between him and his Lord, when in the midst of the struggle; so shall it still be a secret between him and his Lord when, having overcome, he is perfected in heaven. Note: In the presence of this letter, so solemn and yet so gracious, let us remember:
(1) That each member in each Church is distinctly and personally responsible to the Lord Jesus Christ. With him alone our account stands.
(2) Each one stands as it were between these two alternatives between the two-edged sword of judgment, and the white stone of honour. The one discovers, divides, judges, avenges, pierces; the other is an eternal love token between the Saviour and the saved.
(3) If there has been hitherto any unreality in our confession, or any impurity in heart and life, or any compromise with the world, let us heed the words, "Repent: or else I will fight against thee." In one hand Christ holds the sword, the sharp edge of which we must feel except we repent. In the other he holds the gem, flashing and gleaming with the brightness and whiteness of the star, and says, "If thou wilt leave thy sins and cleave to me, that sparkling diamond of purest lustre is thine, a love token forever between thee and me.
Vers. 12-17. The epistle to the Church at Pergamos.
It would be altogether fitting to take the title of this letter from that which our Lord takes as his own, and term it, The sharp two-edged sword. For this letter is largely illustrative of its work. In Revelation 1. we saw it in St. John"s vision; here we see it in the experience of the Church. But whilst the main reference is to that vision, there is farther appropriateness from the allusions to the wilderness life of Israel, with which this letter abounds. Balaam"s vile work against them the sin into which they fell, the sword which Balaam saw in the hands of the angel of the Lord seeking to stay him in his evil way, and the sword with which at last he was slain, seem all to be suggested. Then the mention of the manna belongs also to that same wilderness life. It was well that the ungodly at Pergamos should be reminded of that sword, and the faithful of that manna. But it is from the vision told of in Revelation 1 that the name our Lord here assumes is mainly taken. Note
I WHAT IS MEANT BY THIS SWORD. With the Bible in our hands, we cannot long be in doubt on this question; for at once there occurs to the memory the familiar text in the Epistle to the Hebrews, which tells how the Word of God is "quick and powerful, and sharper than any two-edged sword." And there is that other which is like unto it in the Epistle to the Ephesians, "The sword of the Spirit, which is the Word of God." And in Isaiah we have a similar expression, "He hath made my mouth like a sharp sword." And even human and evil words are thus symbolized, as in the Psalms: "Their words are swords and arrows, even bitter words;" and again, "Their tongue is a sharp sword." And the comparison is a frequent one. The Word of God, therefore, is evidently what is meant by this sword with two edges.
II THE MANNER OF ITS OPERATION. In this letter this power of the sword is seen at work. In the vision, St. John had observed that the breath proceeding from the mouth of him who was "like unto the Son of man" took the form and shape of a sharp two-edged sword, such as was in common use in the armies of the day. Hence St. Paul, speaking of this sword, says, "The Lord shall destroy the wicked one with the breath of his mouth". (2Th_2:8) And in the brightness of the glory with which the entire vision was surrounded, the sword like form seemed to flash and glitter as if it were a veritable sword proceeding out of the mouth of the Son of man. And in this letter we see that sword which the vision symbolized exercising its mighty power. We see:
1. Its point, piercing even to the dividing asunder of that which had been so blended together as scarce to be distinguished or separated. For the character of the Church at Pergamos was like that of well nigh all other Churches, a mixture of evil and good. There was that which could be urged in its favour, and that also which could be charged against it to its shame. And this sword is here seen dividing them.
(1) it separates the good, and there were such.
(a) They had been faithful to Christ"s Name. They had loyally stood by it even when to do so had involved awful peril peril in which one Antipas, who had been eminent for his fidelity, had been slain by the infuriated foe. Yet in those fearful days days like those of the persecution which arose about Stephen in Jerusalem the faithful at Pergamos had not flinched.
(b) And the Church had been fruitful. It was no small honour to have nurtured in her midst such a soul as that of Antipas. It is a sign of the marked grace of God when a Church becomes the home, chosen and beloved, of holy souls; when they find in it an atmosphere helpful and stimulating to all that is good within them.
(c) And all this under great disadvantages. "I know," the Lord says, "thy works, and where thou dwellest, where Satan"s seat is; "and this is told of again lower down in the same verse; thus implying the Lord"s recognition of the fact that to serve him there was indeed difficult, and so all the more honourable and meritorious, Now, why Pergamos came to be regarded as the devil"s headquarters, his seat and throne, it is not easy to say. The place was one of great beauty, adorned with magnificent temples, possessed of a superb library containing hundreds of thousands of volumes. Our word "parchment" is derived from the dressed skins which were so largely used at Pergamos, and on which the books were written. Hence these skins came to be called by the name of Pergamos, or parchment. The place was not, as Ephesus or Smyrna, famous for trade, but for its culture and refinement. It was a sort of union of a pagan cathedral city and university; and a royal residence, gorgeous in its magnificence, further adorned it. Jupiter was said to have been born there, and temples to him and to innumerable gods were on every hand. The whole tone of the place must, therefore, have been utterly opposed to the faith of Christ. It had no liking for the purity, the self denial, and the unworldliness of the Church, but revelled in the very reverse of all these things. All that could sap and undermine the faith and the faithful was there in full force. It was Satan"s throne indeed. Now, for that even there they held fast Christ"s name, they deserved, and here receive, high commendation from the Lord. But the sword
(2) separates the evil; for there were amongst them
(a) men who held the truth in unrighteousness. This was what Balaam did. No man ever knew, no man ever professed, a purer faith, a holier doctrine, than did he; and yet, blinded by his greed of gain, he held it so imprisoned in unrighteousness that it had no power over him, and left him unchecked to all the wickedness of his heart. Now, there were such men at Pergamos; and where have they not been and are they not still? And
(b) there were those who perverted the gospel to licentiousness. There were the Nicolaitans. And they, too, have had, and have still, their successors: God keep us from being of their number! But then the good and the evil were so blended together that to separate them was beyond mere human power. In the brightness of the good some might not perceive the evil; in the darkness of the evil others might not perceive the good. But the sword of the Spirit severs them. For Churches, for individuals, Christ by his Word does this still. Pray him to do so for ourselves.
2. Its double edge. For it had this as well as its piercing point. And this, probably, that as with the literal sword the soldier in the thick of the fight might strike on the right hand and the left, with the back as well as the front, so with this sword of the Spirit foes on either hand might be smitten down. Thus is it in this letter.
(1) It smites presumption and all high-handed sin. Read the awful threatenings here. How they hew down those who set themselves against the Lord!
(2) Despondency and despair. This is a peril on the other side, a foe to faith as formidable as the other; and by this sword the Lord smites this adversary also. Read the sweet, soothing, soul-assuring promises (ver. 17).
(a) "The hidden manna." It means that support and sustentation of the soul as it presses on through the wilderness of life, heavenward, which the Lord will give, and does give, to his faithful ones, as the manna sustained Israel on their march Canaanwards. "I am the true Bread from heaven," said Christ. (cf. Joh 6) It is real, substantial, effectually supporting the soul, as ten thousand facts testify. But hidden, because unseen and unknown by the world. "Your life is hid with Christ in God." What, then, though weary leagues of barren, burning sand lie between God"s Israel and their home? here is promise of all need supplied, every want met.
(b) The white stone with the new name; i.e. Christ"s faithful shall have given them personal assurance of their membership in the family of God (cf. "The Spirit beareth witness with our spirit that we are the children of God"). Now, the white stone is that on which a communication is written. (cf. Luk_1:63) Hence it tells of a communication, real, in writing as it were, to the soul of the believer. And this communication consists of "a name." When a child is born into a family, a name is given it. So in God"s family. To the children of the world it will be said, "I never knew you; but for his own children there is a name given. And a new name, indicating admission to higher privilege and favour, as did the names of Abraham, Sarah, Israel, Hephzibah, Beulah, Peter. They were all new names, and all told of new grace and favour from God. And a name unknown to all but the receiver. The proofs of the believer"s sonship are known only to himself and God. The Spirit"s witness: who can put that into words, and tell it out to others? Many a one cannot tell you why he knows he is God"s child, but he does know it. The white stone has been given to him, and blessed is he. And is not this a stay against all despair, despondency, and everything of the kind? As the well-known verse sings"When I can read my title clear To mansions in the skies, I bid farewell to every fear, And wipe my weeping eyes.
CONCLUSION. All this supposes that you are of the overcoming ones. This word is "to him that overcometh." Not to them that are overcome. But you may overcome. By fervent prayer, by unreserved consecration, by constant "looking unto Jesus" by use of all means of grace, so abide in Christ, and he shall make you "more than conqueror. S.C.
Vers. 12-17. (3) The epistle to the Church in Pergamum: the faithful Church waning from internal decay.
He "that hath the sharp two-edged sword" bears it not in vain. It is a keen weapon of judgment against all adversaries, and may be a true and effectual warning to faithless ones within the Church and threatening ones without. The adversary has his seat in the city where this Church finds its centre. With persecuting violence assailing it, this Church has maintained its faithfulness to its Lord. External opposition was met by a noble fidelity: "Thou holdest fast my Name, and didst not deny my faith." Yet did evil lurk errors in "teaching," corruption in worship and in manners. Heretical departures within the sacred enclosure were more to be feared, because more truly a source of danger, than outward foes. The call of the Lord to the Church is clear as a clarion cry. It is in the one watchword of the epistle, "Repent." This is the one immediate and imperative duty, and it is urged by the following motives.
I IT IS THE IMPERATIVE DEMAND OF THE RIGHTEOUS LORD. That he should utter the word of warning and admonition is sufficient. No one ought to wait to find other motive for obedience; every motive is folded up within this one. It is the Lord"s cry to repentance. His word only has authority within his Church.
II IT IS THE JUST AND NECESSARY STEP IN THE PROCESS OF RECOVERY. Repentance alone can save them. Without it judgment must come. The "therefore" throws the Church back upon the consideration why it should repent. The error, the wrong, the departure, demand the lowly penitence, the humble confession, the renewed devotion.
III BY THE TERRIBLE ALTERNATIVE OF THE DIVINE INVITATION. "Or I come to thee quickly." The Lord comes to his needy Church to supply its wants; to his Church in sorrow to comfort it; but in judgment if it be unfaithful.
IV BY THE HEAVY JUDGMENTS WHICH ARE THREATENED IF REPENTANCE BE WITHHELD. "I will make war against them with the sword of my mouth." That sword pierces to the depths of the sensitive soul. Of all judgments the Lord"s sword is the heaviest. It is the sword of his mouth, his word of condemnation, in which, as in a kernel, all judgment lies hidden.
V Repentance is further urged BY THE GRACIOUS WORD OF PROMISE, which also is a word of encouragement to the faithful and incorrupt.
1. To him that overcometh will I the righteous Judge of the hidden manna the secret nourishment of his spiritual life. "Instead of feasting on things offered to idols, I will satisfy him with the true Bread that which cometh down from heaven. I am that Bread. I will myself be his daily satisfying Portion. He shall feed on that which was sacrificed to God." Christ is the soul"s Bread, the soul"s Portion, and in him the soul has everything.
2. To him also shall be given "a white stone if of acquittal, how precious! To be acquitted at his bar is not merely to be acquitted, but to be received into favour and to be enriched in the highest degree.
3. "And in the stone a new name." Is this a revelation of his own ineffable Name? The greatest bliss of heaven will be in knowing the Divine Name. Truly to know him is life eternal. But it shall be special to each, each having his own position and his own special vision, "which no one knoweth but he that receiveth it. R.G.
Vers. 12-17. The words of Christ to the congregation at Pergamos.
"And to the angel of the Church in Pergamos," etc. "Few, if any, parts of the world present greater attractions than Pergamos to the student of nature, history, or art. It is associated with memorable names and wonderful exploits. It is the native land of Homer, the oldest of the world"s poets, and of Herodotus, the father of history, and "three of the seven wise men here began their life. Among the wonders of the world it boasted its Temple at Ephesus, its Mausoleum in Curia, and its Colossus at Rhodes. The finest work of art, the celebrated Venus, is attributed to this people." Pergamos is not the least attractive spot in this important district of the globe. It is about three days" journey from Smyrna, on the banks of Caicus, in the province of Mysia, a little river famed in classic story. It stands under the modem name of Bergama. Though it has fallen from its original grandeur, it has not become a desolation, or an abode for wild beasts. In the passage before us we have the record of the language which Christ, from the deep silence of eternity, addressed to a congregation of his professed disciples there. In looking into this language we discover
(1) a tone of authority;
(2) a discrimination of character;
(3) a reformative demand; and
(4) a promise of blessedness. Here we have
I A TONE OF AUTHORITY. "These things saith he which hath the sharp sword with two edges." A sword is an emblem of authority; a "two-edged one" may express authority as well as terrible force. In ver. 16 of Revelation 1 it is said, "Out of his mouth went a sharp two-edged sword." It is a moral, not a material sword the sword of truth; a sword that inflicts no wounds upon existence, but upon the errors and wrongs of existence. Two remarks are suggested.
1. Christ"s truth is authoritative. The sword is an emblem of authority. In every utterance of his we have it. "Thus saith the Lord." It comes, not for mere study or speculation, but with a binding force. It is not merely to be studied, but obeyed.
2. Christ"s truth is mighty. It is a "two-edged sword." It cuts in all directions, cuts to the central roots of error. What battles it has fought! what victories it has won! It destroys all wrong thoughts, all corrupt passions, all wicked resolves. "It brings into captivity every thought to the obedience of Christ.
II A DISCRIMINATION OF CHARACTER. "I know thy works." The passage suggests:
1. That Christ is fully acquainted with circumstances under which all moral character is formed. Christ describes exactly the moral position in which the Church lived. "And where thou dwellest, even where Satan"s seat is." "Satan"s seat" was there. It was the metropolis of a heathen divinity Aesculapius, the god of healing. "In his honour a living serpent was kept and fed in the temple, while the serpent worship was so marked a characteristic of the place, that we find this reptile engraved on many of its coins. Again, the practice of the priests of Aesculapius consisted much in charms and incantations, and crowds resorted to his temple, where lying miracles of healing were vaunted to be performed, which were doubtless used by Satan to obstruct and counterfeit the work of the apostles and the gospel" (Revelation H.B. Tristram, LL.D., F.R.S.). Here, too, we are told that in this city was held the "doctrine of Balaam, who taught Balac to cast a stumbling block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication." Also the "doctrine of the Nicolaitanes." The people holding these doctrines taught the people to eat things sacrificed to idols, and to commit fornication. "The eating of idol meats would, in such a city as Pergamos, be as great a stumbling block as caste at the present day in India. To refuse to partake of things offered to idols was not only to renounce idolatry, it was more; it was to abstain from almost every public and private festivity, to withdraw, in great measure, from the social life of the place." Here, too, we are informed, Antipas, Christ"s faithful martyr, was slain. Such was the Satanic scene in which the disciples of Christ lived and wrought in Pergamos. Here they formed their character and accomplished whatever good they did. Here is one of the million proofs that man"s moral character is not necessarily formed by external circumstances, however antagonistic those circumstances may be. Our benevolent Maker has invested all moral minds with the power not only to rise above external circumstances, but to subordinate the most hostile to their advantage.
2. That the eye of Christ recognizes every part of a man"s character, whether good or bad. In all characters, even the best, there is a mingling of the good and bad, and the elements of each are recognized. Mark what is here said concerning the good of the Church at Ephesus. "Thou holdest fast my Name, and hast not denied my faith." Mark also what is said concerning the evil in them. It would seem that they did not sufficiently resist the wrong. "I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication." It would seem from this that they might have done more than they did in expelling by moral force such base and pernicious characters from their midst. So far as they failed they were defective in faith, zeal, and courage. Thus Christ marks the evil and the good in the character of his disciples, approving the one and reproving the other.
III A REFORMATIVE DEMAND. "Repent; or else I will come unto thee.
1. Repentance is moral reformation. It is not a mere change in theological belief, in outward conduct, or in ecclesiastical relations and rituals, but in the heart, in the master disposition of the soul. It is the turning of the whole from the selfish to the benevolent, from the wrong to the right. It is, moreover, a law binding on all men. His word commands man everywhere to "repent." It is the necessity of all men. "Unless ye repent ye shall all likewise perish.
2. Repentance is an urgent necessity. "Repent; or else I will come unto thee quickly." I will come in retributive justice, and that quickly quick as the lightning. "I will fight against them with the sword of my mouth." Not a material sword, but a moral. His word has a power to destroy as well as to save. A word of his can annihilate the universe. He has only to will, and it is done. His word carries fatal pestilences, devastating storms, and blighting famines. What an argument of terror is this urging the duty of moral reformation!
IV A PROMISE OF BLESSEDNESS. "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." The promises here made by the Spirit are to a certain class those who have conquered. Who are the conquerors in life"s battle? Not those who by sword or bayonet or any deadly instruments have destroyed the mortal lives of men. Such are not the victors, but victims to their own vanity, ambition, greed, and brutal passions. The real conquerors in life"s battle are those who conquer all the evils in their own nature, and get the mastery over all their impulses and passions. He is the sublimest conqueror who has crushed most of the wrongs and evils of life. Two blessings are here promised to such.
1. The choicest nourishment. The "hidden manna." "I will give to eat of the hidden manna." Though they absent themselves from the sumptuous feasts of idolatry, referred to in the previous verses, they shall have food far better the "hidden manna." Food fulfils two functions it satisfies and it strengthens. The best food is that which supplies the most happiness and the most vigour. This "hidden manna," which is Christ, does this.
(1) His doctrines are bread to the intellect. They are full of nourishment for the mental powers.
(2) It is fellowship is bread to the heart. Loving intercourse with him will develop, strengthen, and gladden all the sympathies of the heart.
(3) His spirit is bread to the whole life. To partake of his spirit, the spirit of supreme love to God, consecration to the true and the right, and universal sympathy with man, is to get that which will invigorate every faculty and fibre of our being. His spirit is indeed the strength of humanity. It is the moral wine that gives at once the highest elevation to soul, and the strongest character. "He that eateth me my moral spirit he shall live by me." It promises:
2. The highest distinction.
(1) The sign of distinction. "A white stone." "Perhaps," says Dr. Tristram, "the white stone, the pure and sparkling diamond, may be placed in contrast with the charms supplied to the votaries of Aesculapius, with the cabalistic characters inscribed on them, and which were worn as amulets to protect them from disease. This spiritual stone, inscribed like the Urim, with a name which no man knew, may set forth the revelation which the Lord will make to his faithful people, of mysteries hidden before from kings and prophets, like the hidden, manna and the Urim, seen by the high priest alone, but which revelation of the glory of God can only be known by those who have received him.
(a) This may be a sign of acquittal. In the ancient Greek courts of justice it was customary to signify the judgment pronounced upon the accused by throwing a stone into an urn; the black stone expressed condemnation, the white acquittal. Thus Socrates was convicted and condemned. There will be a public expression at the last day of the acquittal of those who have won the battle.
(b) This may be a sign of qualification. It seems that before the Levites and the priests under the Law were allowed to minister at the altar, they were examined, in order to ascertain whether they were ceremonially clean or not. Ritualistic purity was regarded as the necessary qualification for office. Those who were found to have this qualification had a "white" stone presented to them. He who came forth from the examination bore this sign of fitness for his sacerdotal vocation. Thus the "white stone" here may mean that he who wins the moral battle of life will be regarded as fit for the high services of the celestial world.
(c) This may be a sign of public honour. It was customary in the Grecian games to give a "white stone" to him who had won the victory. He who held this stone was entitled to be supported at the public expense, had free access to all the festivities of the nation, and was regarded as illustrious in all great gatherings. Thus he who wins the moral battle of life shall be publicly honoured. "A crown of glory is prepared for him, which the Lord, the righteous Judge, shall give unto him at that day." He will have free admission into all the honours of eternity.
(2) The character of the distinction. What is the character? It is something new it is a new name. "In the stone a new name written, which no man knoweth saving he that receiveth it." What is this new name, the knowledge of which is entirely a matter of individual consciousness with him who has it? This is it, "sons of God." No one knows anything of this sonship but he who is the subject of it. D.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv12, 14, 16 Pergamum--the incomplete Church
Rev_2:12-17
Pergamos.
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Pergamum--the incomplete Church
Pergamum is the incomplete Church: valiant and earnest, it is oblivious of the new demand made upon it: it is indifferent to subtle inward influences, which are corrupting its teachers, and endangering the spiritual life of its members. Its earnest devotion is put in the forefront--I know where thou dwellest, where Satans throne is; and thou art holding fast My name. Out of that acknowledgment comes the rebuke of their fault: they who have done so much can do more; they can repent of their laxity, be faithful amid the requirements of to-day. The Church is in danger from erroneous thinking as well as from apostasy, and faithful leaders must not trifle with that danger. Thou hast there some that hold to the teaching of Balaam; thou hast them, and thou retainest them. Heretics inculcating immorality are tolerated. The pastor is not doing his duty; those are being cherished whose teaching the Lord hates. The heretics are in imminent danger; the Lord will correct by judgments the Church that allows itself to be careless. Repent therefore; or else I come to thee quickly, and I make war against them with the sword of My mouth. There are two or three general lessons coming out of this description:
1. The first is, that a Church cannot live on its past. The memory of Antipas was not enough for Pergamum, nor even the share of the Church in Antipass martyr spirit and martyr crown. A revived historical consciousness is one of the most marked features in the life of to-day: it has lent new interest to our studies, and given dignity to our social sense. But it has brought dangers with it; our appreciation of the past may weaken our feeling of personal responsibility and of present needs.
2. A second lesson is, that a Church cannot live on a single virtue. If days like those of Antipas had come back, doubtless Pergamum would have been faithful as before; but as the times were different, new graces were called for. Christian character is like the tree of life which John saw in the city of God, bearing twelve manner of fruits, yielding its fruit every month; and the leaves of the tree were for the healing of the nations.
3. A third lesson may be read from the story of Pergamum to the Churches of to-day: earnestness is not everything in ethical and spiritual life. The easy demeanour which marked English society in the middle of this century has given place to a quickened moral intensity which is full of promise. But some ominous symptoms have also appeared. One man feels earnest, and straightway he does something eccentric; another feels earnest, and he indulges in outrageous speech; a third is reckless in conduct, pleading as his excuse when evil results follow that he was so deeply moved. Earnestness is a good foundation for a virtuous life, but it is not in itself a virtue; it may be of the temperament rather than of the character; without earnestness there is no stability, but a man may be very earnest and very defective. The special fault of Pergamum was indifference to the error of the Nicolaitans. What the error was we see clearly enough in verse 14--Balaam taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed to idols, and to commit fornication. There was a determined effort on the part of some false teachers among the Churches in Asia at this time to break down the wise restrictions of the Council of Jerusalem, and to declare both these practices lawful, even commendable. We see the prevalence of this error in Ephesus and Thyatira as well as in Pergamum. But the development of it was not the same in the various Churches. In Thyatira it was associated with the ecstatic utterances of a woman, and a reign of false sentiment was setting in. In Pergamum, as we gather from the reference to Balaam, there was a deliberate trading on the lusts of the people. This connection of heresy with covetousness is distinctly asserted in the Second Epistle of Peter and in the Epistle of Jude. Balaam, the son of Beor, loved the hire of wrong-doing; the ungodly men, who were turning the grace of God into lasciviousness, ran riotously in the error of Balaam for hire. Browning has shown us, in Mr. Sludge the Medium, how subtly covetousness and untruthfulness are intertwined; and how the self-deceiving impostor may become the cynical trader on human weaknesses. More than one revelation of the inner life of circles spiritualistic, aesthetic, theosophic, and circles for improving the relations of the sexes--has been made in our own time, showing how pruriency and greed and contempt for the credulous may all unite under the pretence of larger intuitions and more advanced knowledge than belong to the simple believer. We can understand what may have conduced to the spread of Nicolaitan teaching among simple persons who were very far from failing under the condemnation of Balaam.
(1) The teaching appealed to their curiosity, their longing after hidden knowledge, and flattered them with a promise of a freemasonry of thought. The desire to penetrate into the realities which lie behind received forms of truth, to draw clear distinctions between the abiding and the temporary in morals, is not wrong; it may come from a noble purpose and minister to human advancement. But it may also be very ignoble, If we be impelled by lust after what is forbidden, or an idle inquisitiveness concerning what is concealed, we are making ourselves ready to fall a prey to men who live upon the credulous.
(2) The teaching appealed to their love of freedom; and here, too, we may make modern applications. The man of science investigates all things; nothing is regarded by him as a forbidden subject of inquiry; he knows that all knowledge may be turned to high uses; and his mind is clean. But those who are tickled by a desire to know what is secret are sure to be defiled. The democrat who wants all to be able to do their best is followed by the man who is thinking only that he has as many rights as others; the woman who knows she has powers which she can use, and demands the liberty to use them, by her who clamours for the latchkey. The one motive is as debasing as the other is noble.
(3) A few words in the longer recension of Ignatiuss letter to the Philadelphians furnish a third reason for the spread of Nicolaitan error. One of the characteristic doctrines of the Nicolaitans is there said to be, that pleasure was set forth as the end of the blessed life--a doctrine which might too easily beguile simple souls who believed that joy was an essential element in the nature of God and one of the fruits of the Spirit. The subtlety of this error, the baseness of applying one of the loftiest truths of the sacrificial life to sanction revelry and fornication, may well have provoked the Lords reference to the two-edged sword here, and His words to the Church at Ephesus, which deeds I hate. There can be nothing in common between the preachers of self-indulgence and Him who pleased not Himself. The mystic words of promise to him that overcometh--to him will I give of the hidden manna. etc.
have reference to the pretense of esoteric teaching by which many innocent and gracious are ed astray. There is a wisdom which is revealed to the initiated, a higher doctrine which is ever appearing under every simple setting forth of truth. It is found by the obedient, by those who revere law, and control passion, and are content with a simple following of Christ. The secret of the Lord is with them that fear Him, and He will show them His covenant. All the ways of the Lord are ways of initiation into the Divine mysteries. The hidden manna falls day by day about the tents of those who are content to follow Christ without ambition, in prudent simplicity and pious order. The new name which Christ gives to each one who overcomes is not to be known except by him who receives it; that is to say, the deepest things of personal spiritual life are not for public preaching. (A. Mackennal, D. D.)
Christs message to the timid
I. Good in the worst places; or, the restraint of circumstances. I know where thou dwellest, says Christ, even where Satans seat is. I know, in the sense of making allowances for all thine hindrances, and of understanding thy peculiar needs.
1. We learn from this message how bad some places can be, and are. Satans throne was at Pergamum, an expression, says Andreas, which denotes that there were more idols in Pergamum than in all Asia. There are even districts in so-called Christian England, aye, and some homes, which are simply Satans thrones. We have, indeed, no right to thrust ourselves into any peril; but if by the call of Providence we are compelled to live where Satans seat is, we may expect that Goal will do for us what He has done over and over again.
2. We learn also from this message how much some people can bear; that is, without apostasy and collapse. Possibly Antipas was some ordinary Christian who had, to the surprise of his fellow-believers, been selected for the honour of martyrdom. Whoever he was, Christ knew all about him, and dates time by his death. Do they say in heaven, In the days when So-and-so did this, or endured that? Are the martyrdoms of earth, then, so interesting to the saints who are in heaven that they constitute the calendar of the blessed? May we so live and die that we may become conspicuous and known in the great company of the blessed! And how sweetly the Saviour here says of Antipas, My martyr! thus appropriating and owning the witness. Antipas belonged to the Church, it is true, but he also belonged to Christ, and his Master is not ashamed to acknowledge him.
II. Alloy of faithful service; or the perils of timidity. It was said of John Knox that he never feared the face of man; the fear of men had kept the Christians in Pergamum silent. Perhaps they feared the consequences of fidelity; certainly it required much courage on their part to rebuke the besetting Bin of their times. What good will it do? one might inquire. Whereas they should have remembered that Christ hated this iniquity, and that therefore His servants should hate and reprove it also. Love is the soul of the gospel, but right is also its conscience and ruler. For after all, in spite of our weakness, purity is affected by testimony. Christ presents Himself to the silent as the terrible witness for the truth. Out of His mouth proceeds a sharp two-edged sword, which represents the combative and sin-destroying influence of truth. The promises to the victor who shall overcome his timidity are very remarkable. There are, we are told, special delights for faithful witnesses, both now and hereafter. What have I gained after fifty years of toil for the friendless? asked Lord Shaftesbury. And he replied to his own question, thus--Peace of mind, and nothing else! But peace of mind is no slight boon; it is worth risking a little ridicule for, if we may but thereby obtain a good conscience and the favour of Christ. (J. J. Ellis.)
The address to Pergamos
I. The introduction. We have no account of the origin of the Church in this city. The only instance in which it occurs in Scripture is in this address. Ecclesiastical history is almost entirely silent respecting it. It has been supposed that Paul, during his extensive labours in this part of the world, must have visited a place of such importance, but this is mere conjecture. Who the angel of the Church in Pergamos was we know not. Eusebius, who wrote at Caesarea about three hundred years afterwards, informs us that his name was Corpus, and that he suffered martyrdom. Such, at least, was the uncertain voice of tradition at that time. The sharp sword with two edges is the sword of the Spirit, which is the Word of God. This cuts two ways. It is capable both of a direct and a back stroke. The former is for conviction, the latter for destruction. With one edge Christ fights for us, with the other against us. The Church of Pergamos is threatened that unless it repents the sharp sword with two edges will be turned against it.
II. The commendation.
1. He commends their zeal. I know thy works. All their works for Christ were registered on high. This, however, did not render their deficiency in other duties less criminal. The most perfect performance of all Christian duties but one will not atone for the neglect of that one: it would only cause that one to stand out in a more aggravated light.
2. It is commended for its fidelity in seasons of persecution: Thou holdest fast My name, and hast not denied My faith; and during one period in particular, even in those days wherein Antipas was my faithful martyr, who was slain among you. When persecution raged with greatest violence, they had maintained the greatest constancy.
3. In commending this Church, the Saviour graciously concedes the unfavourable position in which it was placed. The character given of Pergamos is that it was the throne of Satan, and where Satan dwells. This city exceeded all others at that time in wickedness. Let us see how this accords with the testimony of history concerning it. Its foundation, as a place of importance, was laid in treachery, avarice, and usurpation. One of Alexanders generals, who after the death of their leader sought to obtain a part of his empire by the sword, having overrun this part of Asia, deposited the rich spoils he had acquired by war in Pergamos, and entrusted them with one of his private attendants, while he rushed forward to new conquests. The servant seized the treasures, made himself master of the place, raised it to the metropolis of an independent empire; and after reigning twenty years, transmitted it to his heirs, who retained it for a hundred and fifty years afterwards. The last of these kings having no descendants, bequeathed the kingdom to the senate of Rome. This was probably done to prevent the confusion and ruin that would have ensued from the number of pretenders at his death. An usurper arose, which compelled the Romans to enforce their claim by conquest. The Roman general prevailed, by the barbarous device of poisoning the fountains and channels that supplied the city with water. Pergamos was a rich booty to the Romans, but they paid dear for their conquest. The exuberance in dress, houses, furniture, and provisions was beyond all that they had seen before. Excess of luxury was accompanied with an equal excess of vice. It was here that the Romans were introduced to Asiatic grandeur and Asiatic voluptuousness at the same time. The simplicity of Roman manners from this period began to decline. The habits of the metropolis of the world were changed. The effeminacy of the East triumphed over the manliness of the West. The profuseness and profligacy of Asia spread through the imperial city, and over its vast empire, which all its historians agree were first imported from Pergamos. This was about a century before the Christian era. The continual intercourse with strangers at its port, from all parts of the Roman world, who came to do homage to its luxury and sensuality, inflamed still more the moral condition of Pergamos. It was just as Pergamos had arrived by these means to the height of his pride and corruption that a Christian Church arose in that city. The Saviour does not enjoin His disciples in this city to abandon it on account of its great wickedness, but commends them for remaining firm. There is no one, perhaps, who does not suppose that he could find a position less painful and discouraging than his own. There are reasons for his being called by grace, in the situation he occupies. It may be in mercy to others, as well as to himself. A testimony by this means is given before all of that gospel which is the power of God unto salvation. All the grace that is required to glorify the Redeemer in the sphere we occupy is ensured by the fact of His having called us in that sphere.
III. The reproof. But I have a few things against thee. They are only two, but they are both of a serious nature. The one is compliance with idolatrous practices, the other the encouragement they had given to heretical sentiments.
1. The former is thus stated, Thou hast there them that hold the doctrine of Balaam. The professed deity of the place was AEsculapius, a celebrated physician, who had resided in this city. Where there is most luxury there is most disease, and most encouragement is given to the healing art. Those who were converted to Christianity in Pergamos abandoned, of course, the worship of AEsculapius, refused to join in its festivities, and rejected with abhorrence the flesh that had been offered on his shrine. There were some, however, at this time, in connection with the Church, who not only united in these feasts, and the consequences that ensued, but endeavoured to draw others into the same snare. By sympathising with idolatry, and exposing themselves to its demoralising influence, they threw the same kind of stumbling-block in the way of Christians as Balaam did before the children of Israel. Whoever endeavours to beguile a Christian into conformity with worldliness and sin, or by any means throws a stumbling-block before him to turn him aside, or causes him so to fall that he becomes an occasion of scandal to his profession--for that is the precise meaning of the term here employed--holds the doctrine of Balaam.
2. The other subject of reprobation in this Church is the encouragement it had given to heretical sentiments.
IV. The admonition. Repent. This single word expresses the whole requirement of God, and consequently the whole duty of man, in reference to every deviation from the right path. It is that which is first and instantly demanded, and which, if genuine, leads to all the rest.
V. The threatening. Or else I will come unto thee quickly, etc.
VI. The application. To him that overcometh. The present is regarded as a time of severe conflict. Faith must be tried, and that only which is triumphant will be rewarded. Those who overcome in a place like Pergamos, where Satan has his throne, shall have a double reward. The one is to eat of the hidden manna, and the other to have a white stone given him, and in the stone a new name written which no man knoweth saving he that receiveth it. Part of this description appears, at first view, to apply to the present and part to the future state. Faith in this life is its own reward. The faith by which we overcome every temptation and difficulty derives its strength from feeding on the heavenly manna. The flesh of Christ is its meat, and His blood its drink indeed. He who has this faith has the white stone of innocence in his possession, which enables him to look forward to the great day of account with joy, and fortifies him against all the accusations of his foes and of the law. The consciousness of a vital union between Christ and our souls is the great secret in the Christians breast. It were vain to attempt to explain it to others. What to him is the evidence of consciousness, to another is but the evidence of a single testimony from human lips. Nor can grace in the heart of one infallibly detect its existence in the heart of another. Each carries the secret of his sincerity in his own breast. The whole passage, however, is intended, without doubt, to express the peculiar character of their joy in heaven. The same life which the Christian now lives by faith in the Son of God he will then live by open and sensible communion. The manna on which he feeds is the same both in earth and in heaven. In the one case the manna descends to him, in the other he ascends to its hidden stores. This hidden manna for the supply of every desire, with an inward consciousness of the most unbounded liberty of access, constitutes the peculiar privilege to which the promise under consideration refers. (G. Rogers.)
The words of Christ to the congregation at Pergamos
I. A tone of authority.
1. Christs truth is authoritative.
2. Christs truth is mighty.
II. A discrimination of character.
1. Christ is fully acquainted with circumstances under which all moral character is formed.
2. Christ describes exactly the moral position in which the Church lived.
3. The eye of Christ recognises every part of a mans character, whether good or bad.
III. A reformative demand.
1. Repentance is moral reformation.
2. Repentance is an urgent necessity.
IV. A promise of blessedness.
1. The choicest nourishment.
2. The highest distinction. (D. Thomas, D. D.)
The Church faithful to the truth but defective in discipline
I. This Church was faithful in its adherence to the truth.
1. It held fast the name of Christ, and reposed a sincere confidence in Him.
2. It was faithful, notwithstanding the unfavourable circumstances in which it was placed.
3. It was faithful, notwithstanding the martyrdom of one of its prominent members.
II. This Church was defective in the discipline by which it was governed.
1. Defective discipline consists in allowing men of depraved conduct and unhallowed creed to enter and remain in the Church.
2. This defective discipline, unless repented of, will invite the judgment of Christ, severe and irreparable.
3. This defective discipline often mars the beauty and usefulness of an otherwise excellent Church.
Lessons:
1. At all times and under all circumstances to be faithful to the truth as it is in Jesus.
2. To be anxious to sustain the Church of Christ where it is most needed brave and pure.
3. That the office-bearers in the Church should be careful as to its government. (J. S. Exell, M. A.)
A Church with a serious defect
I. The wickedness of the city.
1. No slight importance is attached by the horticulturist as to the soil in which he seeks to rear his plants. Arctic zones and sandy deserts give little promise of success.
2. Is it not a matter of highest importance whether our homes are well ventilated and are free from malarial and sewer poisons?
3. In a spiritual point of view, healthful surroundings should be carefully sought.
II. The excellent features in the character of this Church.
1. Unflinching firmness in upholding Christs name--Thou holdest My name, etc.
2. Unflinching firmness to Christs cause--Hast not denied My faith, etc.
3. Unflinching firmness under severe trials.
(1) There is nothing more valuable in human character than unswerving adherence to Christ, especially when persecuted for Christs sake.
(2) Nothing more detrimental to true growth than unstability.
(3) The great lack of our day is moral backbone--power to stand for Christ amid the difficulties of life.
III. Serious defects in the character of this church.
1. Thou boldest the doctrine of Balaam! How many a young Christian has been led away from Christ and His cause by being tempted to attend an evening party, where a taste for worldly pleasure was again awakened, which ultimately destroyed all relish for spiritual things! And are there not Churches in our land, nay, in our city, who are seducing their own members away from Christ by providing for them worldly amusements, on the plea that if they do not provide amusement they will go elsewhere to enjoy them? What is this but the doctrine of Balaam, who taught Balak to cast a stumbling-block before the children of Israel?
2. So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate (verse 15).
(1) What the doctrine of the Nicolaitanes was cannot be fully determined.
(2) The testimony of the Fathers is that it was something akin to the doctrine of Balaam.
(3) It was, at all events, that which the Lord hated.
(4) And it was very evident that our Lord Jesus Christ holds pastors and Churches to a strict account for what they allow to be taught and practised by their members.
IV. Our Lords Solemn Warning.
1. We must never lose sight of the real thing here advised.
(1) To repent in Scripture language is to change ones mind; and this means a change which affects the life.
(2) The real life is ever the expression of the minds sentiment.
(3) There can be no true conversion without repentance, as there can be no true regeneration without faith; and the only real evidence of both is a life of holiness.
2. We must never lose sight of the judicial element in Christs dealings with His people.
(1) I will fight against them.
(2) A Church of Christ cannot go counter to the expressly revealed will of its great Head without suffering for it.
(3) This is no less true in respect to every individual Christian.
2. We must never lose sight of the fact that the words of Christ are the source of our weal and woe.
(1) If He says, Come ye blessed, etc., who can rob us of the joy?
(2) But if He says, Depart from Me, who can prevent our doom?
(3) My words, says Christ, they are spirit, and they are life.
V. Our Lords earnest counsel.
1. The meaning evidently is this: Let every one who hears this heed it!
(1) Let there be no listlessness.
(2) Let there be no indifference.
(3) Let there be no worldliness to neutralise the effect of the Word.
2. Oh, how much need there is to-day of this counsel!
(1) While listening to the blessed Word of God how many there are who scarcely realise what is said.
(2) How many who pay attention forget what they have heard!
(3) And many who truly desire and pray for grace to be obedient to the Word find themselves so involved in the cares of the world that they constantly come short of their fervent desire.
3. How may it be done?
(1) We must cultivate the habit of submission to Gods Word.
(2) We must become more familiar with Gods Word.
(3) We must be much in prayer while the Word is expounded.
(4) And we must take the Word to ourselves.
VI. Our Lords most gracious promises. (D. C. Hughes, M. A.)
Adherence to the truth of the gospel
I. The excellence of the truth. What was the truth that the Church at Pergamos held fast? Was it worth holding? Did it refer to politics, philosophy, literature, or science? There was considerable political zeal at Pergamos; learning, too, flourished there. It was the boast of the town that it encouraged literary and scientific men. Notwithstanding this, not a word is said in this letter commendatory of their holding fast to anything save the truth. Science, learning, art, are good, but not the good. There is a deep significance in Christ commending the educated and scientific Pergamians for holding fast His truth. What was His truth? My name and My faith. It is a saving name. There is none other name, etc. It is a pardoning name. In His name remission of sins shall be preached, etc. It is a royal name. At the name of Jesus every knee shall bow, etc. It is a soul-collecting name. Wherever two or three are gathered together in My name, etc.
II. The memory of the martyrs. Martyrdom is a motive for holy truth. The martyrdoms of our land are the most radiant events in its historic page. They are the most creative things in the chronicles of our country.
1. The triumph of the spirit over the flesh, the majesty and force of mind.
2. The invincibility of the mind when it goes with truth.
3. God-sustaining grace.
III. The perils that surround us. There is something beautiful in what Christ says, I know where thou dwellest. This may be regarded--
1. As the language of alarm. I know the perilous circumstances which surround thee--beware!
2. As the language of duty. I know where thou dwellest, where Satan dwelleth, therefore be on thy guard and work earnestly for the truth.
3. As the language of encouragement. I know all thy temptations and thy difficulties; I know human life; I know what it is to live in a corrupt world. I know where thou dwellest. If sin is around you My grace shall much more abound.
IV. The disapprobation of Christ.
1. Christ first employs mild measures to correct His Church. Truth, suasion, love, example, are me mild means He ordinarily employs.
2. When His mild measures fail severer ones are employed. The severest is abandonment. No sword more terrible than this--to be abandoned by Christ is of all evils the most tremendous.
V. The blessedness of the faithful. The hidden manna and the white stone may mean Divine sustentation and Divine distinction. Those who are faithful to truth shall be at once sustained and honoured by God. Conclusion: Let us hold fast the name of Christ. He is everything to us. Without Him what are we? Pilgrims in an intricate and perilous desert without a guide--voyagers on a tempestuous ocean, without a chart or pilot. (Caleb Morris.)
I know thy works, where thou dwellest, even where Satans seat is.--
Gods estimate of Christian works
I. It is possible to be a Christian anywhere. Christianity is not a thing of locality, but of character. There are plants which will bloom in some latitudes and die in others. Tropical shrubs will not flourish within Arctic circles, the Alpine flora are not found on low-lying plains. But Christianity can live wherever a man can live, for it is a thing of personal character, and as that is a matter of choice, and as a man is always what he chooses to be, he may be a Christian if he chooses in any circumstances or in any place. Obadiah kept his conscience clear even in the house of Ahab: Daniel preserved his integrity amid the corruption of the court of Babylon; and Nehemiah maintained his piety in the palace of the Persian emperor. And what is true of places is equally true of occupations. Unless a mans business be in and of itself sinful, pandering to the vices and demoralising to the characters of his fellows, he may serve Christ in Any profession or trade. The Roman army was a very poor school for morals, and yet, strangely enough, all the centurions mentioned in the New Testament seem to have been men with some good thing in their hearts towards the Lord God of Israel. Character may take some of its colouring from circumstances, but it is itself independent of them; for it is the choice of the personal will by which a man is enabled to breast circumstances, and make them subservient to his own great life-purposes. Now if it be true that a man may be a Christian anywhere, what follows?
1. This, in the first place--that we must not be prejudiced against a man because of the locality in which we find him. Test a man by what he is, rather than by where he comes from.
2. But still further, if it be true that it is possible to be a Christian anywhere, then it follows, in the second place, that we ought not to excuse ourselves for our lack of Christianity by pleading the force of circumstances, or the nature of our business, or the character of the place in which we live.
II. It is harder to be a Christian in some places than in others. Thus there are households in which it seems the most natural thing in the world for a child to grow up in the beauty of holiness, and there are others in which everything like loyalty to Christ is met with opposition, and can be maintained only by a strenuous exertion. The boy brought up in a rough and godless neighbourhood has far more to contend with if he is to be a Christian than he would have residing in a different kind of locality. It is also undeniable that the surroundings of some professions and trades are more trying to those who are seeking to follow Christ than those of others. What then? If it be true, then, in the first place, the Lord knows that it is so, and He will estimate our work by our opportunity. But as another lesson from this difference in our individual circumstances, we ought to learn to be charitable in our judgment of each other. The flower in the window of the poor mans cottage may be very far from a perfect specimen of its kind; but that it is there at all is a greater marvel than it is to find a superb specimen of the same in the conservatory of the wealthy nobleman. And there may be more honour to one man for all the Christianity he has maintained in the face of great obstacles, though it be marked by some blemishes, than there is to another who has no such blemishes, but who has had no such conflict.
III. The harder the place in which we are we should be the more earnest by prayer and watchfulness to maintain our Christianity. Here, however, it is needful that we clearly comprehend what the hardest place is. It is not always that in which there is the greatest external resistance to Christianity. An avowed antagonist he meets as an antagonist; he prepared himself for the encounter, and he is rarely taken unawares; but when the ungodly meet him as friends, then he is in real peril. The worlds attentions are more deadly to the Christian than its antagonisms, and it is against these that we must be especially on our guard. The Church is in the world as a boat is in the sea; it can float only by keeping above it; and if we let it become, as I may say, world-logged, it will be swamped thereby, just as surely as a boat will be that is filled with water. Another thing which makes a place hard for a Christian to maintain his loyalty in is what I may call its atmosphere. We talk loosely of the genius of a place. But every place has its own spirit, trend, tendency, or, if you will not be offended by the word, its own particular idolatry. In one the question regarding a new-comer may be, What does he know? Has he written anything? There we have the worship of intellect, or, as it is called by us over the way, culture. In another the inquiry is, Who was his grandfather? There the idolatry is that of family. In another the test is, What is he worth? There the idolatry is that of wealth.
IV. The greater the difficulty which we overcome in the maintenance of our Christianity, the nobler will be our reward. To him that overcometh will I give to eat of the hidden manna, and I will give him a white stone, etc. You see, here are three things--the stone, the name, and the secret. White stones were used for different purposes; sometimes for giving a vote of acquittal to one charged with crime; sometimes as tokens of admission to banquets; sometimes as mere expressions of love between two dear friends. The last seems to be the reference here: I will give him a special manifestation of My love. Then there is the new name written in the stone. You know that throughout the Scriptures, whenever a new name was given by God to any one, it was always connected with some particular crisis in his personal history, and especially commemorative of that. Bearing this in mind, we shall discover in this new name something distinctly commemorative of the personal history and conflicts of the individual; and when it is added that No man knoweth it saving he that receiveth it, we have the further peculiarity that, as referring to the most terrible struggles and experiences of the man, it is a matter of sacred confidence between him and the Lord, There are secrets between the Lord Jesus and each of His people, even now and here. The sun belongs to all the flowers alike, and yet he is to each something that he, is not to any of the rest, giving to each its own distinctive appearance, its crimson tips to the sweet mountain daisy, and its beautiful combination of colours to the fragrant violet. Just so, Christ has through my personal history and experience revealed Himself in some aspects to me that He has not shown to you, and to you in some that He has not shown to me. This new name at last will gather up into one external excellency all that personal revelation which Christ has made of Himself to each individual through His history, experience, and conflicts. (W. M. Taylor, D. D.)
Thou holdest fast My name, and hast not denied My faith.--
Holding fast the faith
I. Consider this fact.
1. The name of Christ is here made to be identical with the faith of Christ. Thou holdest fast My name, and hast not denied My faith. The faith of Scripture has Christ for its centre, Christ for its circumference, and Christ for its substance. The name--that is, the person, the character, the work, the teaching of Christ--this is the faith of Christians. The great doctrines of the gospel are all intimately connected with the Lord Jesus Christ Himself; they are the rays, and He is the Sun.
2. But how may the faith be denied?
(1) Some deny the faith, and let go the name of Jesus by never confessing, it.
(2) Christ is also denied by false doctrine.
(3) By unholy living. Christ is to be obeyed as a Master, as well as to be believed as a Teacher.
(4) Alas! we can deny the faith by actually forsaking it, and quitting the people of God. Some do so deliberately, and others because the charms of the world overcome them.
3. In what way may we be said to hold fast the name of Christ and the faith of Christ?
(1) By the full consent of our intellect, yielding up our mind to consider and accept the things which are assuredly believed among us.
(2) If we hold fast the name of Jesus, we must hold the faith in the love of it. We must store up in our affections all that our Lord teaches.
(3) We also hold it fast by holding it forth in the teeth of all opposition. We must confess the faith at all proper times and seasons, and we must never hide our colours. Let us never be either ashamed or afraid.
II. Having considered the fact, let us further enlarge upon it. What do we mean by holding fast the name of Christ?
1. We mean holding fast the Deity of that name. We believe in our Lords real Godhead. His name shall be called Wonderful, Counsellor, the mighty God. One of the names by which He is revealed to us is Immanuel.
2. We also hold fast the name of Jesus, and the faith of Jesus, as to the royalty of His name. He was born King of the Jews, and He is also King of kings, and Lord of lords.
3. Moreover, we believe in the grandeur of that name, as being the first and the last. Oh, what blessings have come to us through Jesus Christ!
4. We hold fast the name of Christ as we believe in its saving power.
5. We hold fast this name in its immutability.
III. Let me show the practical place of the name and of the faith with us. The practical place of it is this:
1. It is our personal comfort. For all time the Lord Jesus is our hearts content. Through this blessed name and this blessed faith believers are themselves made glad and strong. It is strength for our weakness, yea, life for our death.
2. And then this name, this faith, these are our message. Our only business here below is to cry, Behold the Lamb!
3. He also is our Divine authority for holy work. If the spiritually sick are healed, it is His name which makes them strong.
4. This also is our power in preaching. The devil will never be east out by any other name--let us hold it fast. (C. H. Spurgeon.)
Courageous piety
This praise is great by reason of these circumstances. The governor of a ship and the mariners in a calm sea are not tried; it is no mastery nor praise for them to keep upright. But if in boisterous tempests and through the raging surges they can keep upright, and go safe through, it is to their great commendation. The captain in wars and his soldiers are not said to be valiant upon no assault of enemies, or for some light skirmish; but if they be set upon on every side, and compassed round about with fierce and terrible enemies and are not then abashed, but stand valiantly in the fight and give the repulse to their enemies, who doth not magnify their courage?
1. That they dwelled where Satan had his throne it showeth first what miserable estate all men are in without Christ, even under the cruel tyrant Satan, who ruleth in their corrupt lusts and holdeth them captive to do his will.
2. This doth magnify and extol the mercy of God that would send His gospel into such a place, even almost as it were into hell, for could it be much better where Satan had his throne?
3. As we may see, it extolleth the might of our Lord Jesus Christ, not only in planting His Church there, but in preserving it. For will Satan make final resistance when that is set up which casteth him down, and even in the place where he dwelleth? Men can better endure that which they mislike if it be further from them than if it be just by them. Then that He saith thou hast kept My name and not denied My faith, it is a most excellent thing. The devil laboureth nothing more than through terror of persecution to drive men from confessing Christ. (G. Gyfford.)
Testimony for Christ
If you are the only Christian in the shop, the store, or the office where you work, a peculiar: responsibility rests upon you, a responsibility which no other one shares with you. You are Christs only witness in your place. If you do not testify there for Him, there is no other one who will do it. Miss Havergal tells of her experience in the girls school at Dusseldorf. She went there soon after she had become a Christian and had confessed Christ. Her heart was very warm with love for her Saviour, and she was eager to speak for Him. To her amazement, however, she soon learned that among the hundred girls in the school she was the only Christian. Her first thought was one of dismay--she could not confess Christ in that great company of worldly, unchristian companions. Her gentle, sensitive heart shrank from a duty so hard. Her second thought, however, was that she could not refrain from confessing Christ. She was the only one Christ had there, and she must be faithful. This was very bracing, she writes. I felt I must try to walk worthy of my calling for Christs sake. It brought a new and strong desire to bear witness for my Master. It made me more watchful and earnest than ever before, for I knew that any slip in word or deed would bring discredit on my Master. She realised that she had a mission in that school, that she was Christs witness there, His only witness, and that she dare not fail. (J. R. Miller, D. D.)
Loyalty to the last
In the battle of Sadowa, after the Prussians had gained the victory over the Austrians, a young Austrian officer was found mortally wounded in a wet ditch. When the Prussian ambulance officers tried to remove him he besought them with such terrible earnestness to let him lie where he was and die in peace, that at last, seeing he had but a few hours to live, they yielded to his entreaties; and there, in that wet ditch, he died. When they moved the body they discovered the reason of his earnestness to be left where he lay. Underneath the body were found hidden the colours of his regiment. Rather than they should fall into the hands of the enemy he had covered them with his dying body. The noble foe forebore to touch them. They wound them round the young heros body, and buried him in that shroud with military honours. (Ellice Hopkins.)
Holding fast
Κρατεῖς, as with tooth and nail, or by main strength. (J. Trapp.)
Antipas, my faithful martyr, who was slain.--
Antipas; or, reliable principles
Antipas is probably the well-known name of some elder or pastor in the Church at Pergamos, and means against all, or one against many. Most interesting is the study of names and their meanings. There is always some peculiarity or strength of character indicated by a name which has been given, not by parents, but by common consent, as Richard Coeur de Lion, or William the Silent. If a man inherits a good name he should never stain it, if a commonplace name he should make it honourable. Antipas made his to be honoured both on earth and in heaven. When the principles of Christianity are embraced, they make a man a very Antipas with respect to the world. He will find, ofttimes, things that will clash with conscience, and circumstances such as will demand much casuistical reasoning in the effort to reconcile the claims of God and Mammon. Sometimes in business he must set himself against evil maxims. Sometimes in the Church itself there is need for a man to act as an Antipas. If he finds non-essentials made the pretext for useless divisions, and cumbersome creeds the means for lading mens shoulders with burdens grievous to be borne, he must speak out. If he finds out some truth long overlooked, and which it would be for the welfare of the whole Church to accept, he may not keep the truth to himself. In all his struggles, anxieties, and sufferings the true Antipas may always be sure of the support of Christ. When the trial comes he finds a strength given such as he little expected. Suffering for Christ, he is permitted to enter more into the fellowship of the mystery. What but this supported an Athanasius when alone he dared to raise a barrier against the Arian heresy on the one hand and imperial despotism on the other? What but this supported Savonarola under all his cares, and especially at that wonderful moment in the Piazza of Florence, before the great crowds, when, holding aloft the consecrated elements in his hands, his eyes uplifted, and quivering with excitement in his whole aspect, he said, Lord, if I have not wrought in sincerity of soul, if my word cometh not from Thee, strike me at this moment, and let the fires of Thy wrath enclose me! What but this led Bunyan to say to the judge, I am at a point with you, and if I were out of prison to-day I would, by the help of God, preach the gospel to-morrow? At this day, when there is so much unsettlement as to the principles necessary to be held, and the doctrines essential to salvation, it is of the highest importance to foster this spirit of fealty to Christ. Almost as much grace on the part of a Christian is needful to live consistently in the midst of the present subtile temptations of a smooth prosperity, as to go to prison or to the stake. When the storm is raging, the captains watchful eye and sailors ready help may keep the ship from wreckage, but what can they do against the calm and heat of the tropics? When a man is likely to suffer severely for his opinions he is sure to be careful as to what principles he embraces. Still, all should be as concerned to be right and to hold the truth whether they have to suffer or not for their opinions. (F. Hastings.)
The names of individual souls on the breastplate of Christ
Never did any man receive such a testimony as this. We are surer of his salvation than of that of any other; for of him alone has Jesus Himself testified that in the latest moment of this earthly life no shadow came between him and his Lord, that he was faithful unto death.
I. Antipas had not, like St. Paul, made converts in a hundred cities; he had not been in journeyings often, in perils by land and by sea, with the care of all the Churches upon him. He had lived in a heathen city, a simple believer in Christ, and, when the trial-hour came, holding fast to his principles; and his is the name which, before the judgment, the Judge has Himself pronounced blessed. We can scarcely overrate the importance of the truth here taught. How very few of us can really do much for Christ! To how very few is it given to produce any great results in the world! How few can be builders up of the faith, destroyers of heresy, converters of the heathen; aye, how exceedingly few are they who can recount that in their whole lives they have turned one sinner from the error of his ways! It may be so: but now our Lord tells us, that if only we have in our own lives and deaths witnessed for Him, if in our own souls we have held fast His Word, not allowing our faith to be shaken, doing quietly in our own sphere whatsoever our hand findeth to do, bearing what He sendeth on us--oh, we may be hidden and unknown amid the thousands of the people, and the busy world may have nothing to write on our gravestone, no triumph over sin or suffering to connect with us; but the name never heard among men shall be a familiar sound on high.
II. This passage implies our Lords intimate knowledge of the character of every individual man.
1. He knows at this minute the trial to which we are being subjected, and our conduct under it.
2. From the beginning He knew all that we should be, all that we should go through. We know no truth at once more solemn and more encouraging than this: solemn--for what an unutterable awfulness is imparted to our daily existence by the thought that we are unfolding the roll that was written before Adam was fashioned; encouraging--for how must God watch over this life of ours, care for it, regulate it, its joys and sorrows, its cloud and sunshine, if it is no chance string of events, but a portion of His own plan from the beginning I how will He call us, each one, Antipas-like, by his name, whose every member of body and disposition of soul He foreknew when as yet there was none of them! (Bp. Woodford.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv12–17 12–17. Pergamos. The farthest north of the Seven Churches,…
12–17. Pergamos. The farthest north of the Seven Churches, a city once the capital of the kingdom of Pergamos, which was great and flourishing when John wrote. It still exists with about 14,000 population, of whom over 3,000 profess to be Christians. Which hath the sharp sword. See 1:16.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v12 Rev_2:12. Sharp sword.—Suggesting unusual severity of asserting, and unusual…
CRITICAL AND EXEGETICAL NOTES
Rev_2:12. Sharp sword.—Suggesting unusual severity of asserting, and unusual severity of dealing (see Rev_1:16; also Eph_6:17). “On the one hand, it was to smite that it might heal, cutting to the quick, reaching the conscience, laying bare the hidden depths of each man’s life. On the other, it was also quick and powerful to smite and to destroy.
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Rev_2:13. Thy works.—Better omitted, as in Rev_2:9. Satan’s seat.—Or “throne.” Reference may be to the worship of Æsculapius, under the symbol of a serpent; but Sinclair, on the ground of recent excavations, gives the suggestion that the phrase refers to the great altar of Zeus Soter, carved with the wars of gods and giants, which Attalus set up to commemorate his victory over the Gauls—the last great triumph of Hellenism over barbarism. Another suggestion is, that the phrase merely indicates that Pergamos was, in a special sense, a home of the Satanic spirit of persecution. It may be better, however, to keep the idea of deceiver associated with the term “Satan,” and destroyer associated with the word “Devil.” Antipas.—Probably short for Antipater; a man not otherwise known. Martyr.—Strictly witness; but bearing witness unto death. The death of one of them reveals the severity of the persecution under which all passed. (The legend concerning Antipas cannot be traced earlier than the fifth century, and then legends of martyrs were freely invented.)
Rev_2:14. Doctrine of Balaam.—Which was this: if you cannot get your own way by open disobedience to God, get it by scheming; get it through offering gratification to human passion. Nothing can be baser, or more demoralising, than this “doctrine of Balaam.” “Israel could not be cursed, but they might be made to bring a curse upon themselves by yielding to sin.”
Rev_2:15. Nicolaitanes.—These people encouraged Christians to join in the idolatrous feasts of their neighbours, on the plea that to the spiritual man there can be no sin in any merely bodily, animal action. It is true that sin is in the will, but it is known by its expression in acts. I hate.—δ μισῶ. Probably should be ὁμοίως, in like manner.
Rev_2:16. Repent.—Addressed either directly to the angel or to the loyal ones in the Church. Them.—Those: embers who are yielding to surrounding evil influences. The discipline must be severe on them, and an anxiety for the whole Church.
Rev_2:17. Hidden manna.—Figure for the Divinely-provided, spiritual food, with which loyal souls are nourished. White stone.—Sign of acquittal. See in “Main Homiletic” account of the “tessara hospitalis,” which explains the secrecy and value of the new name written upon the stone. New name.—That which betokens their adoption into the family of God; a new character, new position and privileges.”
MAIN HOMILETICS OF THE PARAGRAPH.—Rev_2:12-17
A Church Flagging in its Duty.—Of this Church there is much complaint, and much need for stern discipline. Two evils were imperilling its very life. Christ deals with them hopefully, because they were yet in their early stages, and undeveloped. Only a few were really bad. Pergamos, or Pergamum (the original of the word “parchment”) was in the province of Troas, Asia Minor, some sixty miles north of Smyrna. It was not a commercial city, but its hill formed a natural fortress. It was the seat of the worship of Æsculapius, the god of healing, who was symbolled as a serpent, and represented by a live serpent which was kept in his temple. There is a legend about this god to the following effect: On one occasion, in the house of Glaucus, whom he was to cure, while he was standing absorbed in thought, a serpent entered, and twined round his staff. He killed it, and then another serpent came in, carrying in its mouth a herb with which it recalled to life the one that had been killed. Æsculapius henceforth used that herb, with healing effects, on man. But an elaborate system of magic grew up around this god, attended with deceptive practices. Pergamos became a focus of idolatrous worship, and could be described as the place “where Satan’s seat is.” Outward circumstances of temptation, rather than of trouble, are represented in the picture of this Church. Under pressure of these temptations the Church has partly yielded; but it does not seem to have recognised the seriousness and peril of this partial yielding; and therefore the Living Christ must come to it with the dividing and revealing two-edged sword.
I. A Church faithful to the truth.—“Hast not denied My faith.” Antipas was probably the proto-martyr of the Asiatic Churches. “I know thy works.” We would like Christ to judge us by our Church activities alone; but He always seeks to judge the soul that is behind the activities. Christ takes due account of our disabilities—“where thou dwellest”; but not so much to excuse failure as to show that He expects energy. Only noble souls are put in dangerous places; they are honoured even as is the “Forlorn Hope” of an army. (The “Nicolaitanes of Rev_2:15 are best apprehended as the Antinomians of that day.)
II. A Church failing from its duty.—Its practice was by no means so good as its profession. Some were going wholly wrong. Balaam and the Nicolaitanes are introduced as types of the two serious evils affecting this Church. 1. Unrestrained feastings, or self-indulgence in food. The story of Balaam which is specially brought before us here is given in Num_31:16. Over-mastered by God, Balaam became a revengeful schemer, and taught Balak to show friendliness, and get the Israelites to mix with his people at the idol-feasts, whose great characteristic was riotous self-indulgence. This evil took a refined form in the early Church, and St. Paul had to advise on the question of eating meat which had been offered to idols, if a Christian was invited to a feast by a heathen friend. The difficulty was based on the Eastern idea of communion by eating. Fulness of self-indulgence in eating and drinking still involves the hopeless ruin of Christian piety.
2. Unrestrained passions, or self-indulgence in sexual relations. In Balaam’s day this over-feeding, and these idol associations, led to sadly immoral relations between Israel and Moab—relations that were in open and wilful opposition to the conditions of the Jehovah-covenant. In connection with this, bring in the doctrine of the Nicolaitanes, which supported immorality by its assertion that self-indulgence is not sin in the regenerate. There have been known cases in which men who were living in open immorality have persisted in coming to the Lord’s Table. But such men always have been, and are to-day, the canker of the Church. The sign that a man is a saved man is his wanting to be righteous, and trying to be righteous. A Christian absolutely must be self-restrained in matters of bodily appetite and passion.
III. A Church encouraged to become steadfast in holy living.—“Eat of the hidden manna,” to satisfy the feast-feeling. The figure may be based on the legend that Jeremiah hid the Temple pot of manna. Manna is Divinely-provided food—spiritual food. The addition of “hidden” makes it clear that it was not such manna as was provided for Israel—not something to satisfy merely bodily appetite. The point is this: overcome, and hold in wise restraint bodily appetite, and Christ’s reward will be the culture of spiritual appetite, with abundant supply of spiritual food. “White stone and new name,” to satisfy the love for human relations. When houses of public entertainment were less common, private hospitality was the more necessary. When one person was received kindly by another, or a contract of friendship was entered into, the tessera hospitalis was given. It was so named from its shape, being four-sided: it was sometimes of wood, sometimes of stone. It was divided into two by the contracting parties; each wrote his own name on half the tessera. Then they exchanged pieces, and therefore the name or device on the piece of the tessera which each received was the name the other person had written on it, and which no one else knew but him who received it. It was carefully prized, and entitled the bearer to protection and hospitality. The idea is, that human friendships and relations should become wholly pure, freed from carnal strain, sanctified, heavenly, the friendship of purified souls. “In heaven they neither marry nor are given in marriage, but are as the angels.” Overcoming carnal tastes will surely go with culture of the spiritual tastes, so that we shall prefer the “hidden manna,” and see glory in the “white stone.” Every Christian, and every Christian Church, is expected to wear the “white flower of a blameless life.”
SUGGESTIVE NOTES AND SERMON SKETCHES
Rev_2:14. Doctrine of Balaam.—“Things sacrificed to idols,” εἰδωλόθυτα.” Every convert from heathenism would acknowledge that he was bound to abstain from any participation, direct or indirect, in the false worship which he renounced at baptism. But the question, What acts involved an indirect participation? was one that gave rise to a perplexing casuistry, and yet could not be avoided. Was the convert to go out of the world, and turn from all social gatherings but those of his own community? Was he to refuse to join in the public meals, at inns, or elsewhere, which travel made almost indispensable? If he did so refuse, he cut himself off, not only from the pleasures, but from the duties and opportunities of family and social companionship. Yet if he accepted the invitation, there was the risk that he might be eating of the flesh of sheep or ox which the host had himself sacrificed, as a festive thank-offering, to Zeus or Apollo, or that the wine which he drank might have been poured out as a libation. If he did so eat, was he not, in “eating of the sacrifice,” a partaker in the worship, eating the flesh and drinking the cup which belonged to the demons that he had learnt to identify with the gods whom the heathen worshipped (1Co_11:20). Yet another case presented itself, which followed the convert even to his own home. Of the sacrifices that were offered in heathen temples the greater part became the perquisite of the priests. When they had more than they could consume themselves, they sold it to the meat-dealers of the market. The Christian convert, therefore, could never be sure that what he bought had not been thus offered, and the sensitive conscience was harassed with the tormenting thought of an unknown and involuntary transgression, which yet brought with it defilement and condemnation. The Jew might avoid the danger by dealing only, as for the most part, Jews deal now, with a butcher of his own persuasion; but this implied a more settled and organised society than that of most Christian communities in the early days of the Church’s life, and many years would probably pass away before the convert was able to meet with a Christian butcher. On the other hand, in most cases the Jewish butcher would probably refuse to supply him; or, if that were not the case, would only do so under the restrictions (to the Gentile burdensome and vexatious) of the Mosaic law of clean and unclean meats. (See the discussion of this difficulty in 1Co_10:14-33.) Those who are condemned by this message are precisely those whom St. Paul urges, on grounds of a moral expediency so high that it becomes a duty, to refrain from the exercise of the right and freedom of which they boasted. It was to be expected that some, in their self-will, would harden themselves against the appeal; that they might even use St. Paul’s name, and boast that they were more consistent with his principles than he was himself. This, we know, was what Marcion and his followers actually did when they claimed a true liberty for themselves; and Marcion may well have had forerunners among the Gnostics of the apostolic age.—Dean Plumptre.
Rev_2:17. The New Name.—The giving of new names is not uncommon in the bible; e.g., Abraham—Israel—Boanerges—Peter. The new name expressed the step which had been taken into a higher, truer life, and the change of heart, and elevation of character, consequent upon it. Such are known in the world by their daily life, their business, their character; they are known above by the place they hold, and the work they are doing in the great war against evil. No man knoweth the characteristics of the growth of the character, the spiritual conflict in which the work is done, and the features of that change which has been, and is being, wrought, except he who experiences the love, the grace, and the tribulation, by which his spirit-life has grown.—Bishop Boyd Carpenter.
ILLUSTRATIONS TO CHAPTER 2
Rev_2:12. Pergamos.—Pergamos, a celebrated city of Mysia, in Asia Minor, and for one hundred and fifty years the capital of a powerful and independent kingdom of the same name, is situated about sixty-four miles north-west of Smyrna. It was the residence of the Attalian kings, and a famous seat of Eastern learning, having a noble library, containing two hundred thousand volumes. The advantages of its situation, near the sea, and commanding an extensive plain, rendered it a place of great importance. The acropolis, or citadel (which was always the most ancient part, and the stronghold, of Grecian and Roman cities), stands on a hill two hundred feet above the plain, now crowned with its ruins, amongst which those of a castle or fortress, resembling those at Smyrna and Ephesus, covering the whole summit, and including about eight acres, stand prominent. It was built in the more prosperous times of Pergamos, though much of its present form is of a later date. The town afterwards became more extended, and the modern one lies in part on the slope of the hill, but principally in the plain. Among the antiquities of Pergamos may be mentioned the remains of the temple of Minerva, which rose on a high area, and was unrivalled in sublimity of situation, being visible from the vast plain and the Mediterranean Sea. Its columns now lie in a lofty heap. With a descent almost perpendicular, on the north and west sides is a very narrow valley, with a rivulet, over which, at one extremity, the great aqueduct of one row of lofty arches is constructed, and at the other a pile of massive buildings, which, filling the whole breadth of the valley, was the front and grand entrance into an extensive amphitheatre, … the most complete edifice of the kind in Asia Minor. Here, at times, by retaining the waters of the rivulet, a Naumachia, or place for the exhibition of a mock sea-fight; was formed; while at others, when the arena was dry, and the stream confined within its narrow bounds, it was used for chariot, gymnastic, and other exercises. Of the site of the royal palace of King Attalus, celebrated for its beautiful prospect (and therefore probably occupying an elevated and commanding position), nothing can be positively asserted. Once there was at Pergamos the celebrated temple of Æsculapius, which was also an asylum, and the concourse of individuals to which was without number or cessation. They passed the night there to invoke the false deity, who communicated remedies either in dreams or by the mouth of his priests, who distributed drugs and performed surgical operations.
Rev_2:17. The White Stone.—We have here an allusion to an ancient mode of indicating approbation and acquittal, as described by Ovid:—
“A custom of old, and still ordains,
Which life or death by suffrage obtains;
White stones and black within urn are cast,—
The first absolve, but death is in the last.”
This ancient custom was something like our modern balloting, or voting by white and black balls. The White Stone promised by our Lord seems to mean full and complete justification at the great day, through His glorious imputed righteousness. Some interpreters refer to the ancient custom of acquitting an accused person by the jurors placing a white pebble in the balloting box. Thus the Christian, at the last great assize, shall receive, not the black stone of condemnation, but the white stone of salvation, through the merits of Him who died for sinners. The white stone has also suggested the token of triumph allotted to the victor at the Olympic games, entitling him to a triumphant reception on his return home. There is another tessera, or white stone—the tesseragladiatoria. Before a young man could appear as a gladiator in the great public games, he had to pass through a long and severe process of training. During that time he went under the name of tiro, or apprentice. When he made his first public appearance in the arena, if he proved victorious, he received an oblong tablet of ivory (tessera gladiatoria) as a reward and sign of his proficiency, on which was written his name, that of his master, and the day of his first fight and victory. He was then admitted to the rank of the spectati (distinguished persons). The name of tiro was dropped, and his new name of spectatus was inscribed upon his tessera. The tessera gladiatoria may not be so attractive in itself as the tessera hospitalis, but there is no objection to the employment of a symbol by St. John which is used by the apostle of the Gentiles. And, then, it fits the case, which the other does not. There is the change of name, the new name being more honourable, and commanding greater privileges, than the old. And this white stone is given as a reward of victory—of a victory, it should be observed, not in a single brief contest, but which was the crown and finish of a long and self-denying course of discipline.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v17
Revelation
III. - THE VICTOR’S LIFE-SECRET
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Rev 2:17.
The Church at Pergamos, to which this promise is addressed, had a sharper struggle than fell to the lot of the two Churches whose epistles precede this. It was set ‘where Satan’s seat is.’ Pergamos was a special centre of heathen worship, and already the blood of a faithful martyr had been shed in it. The severer the struggle, the nobler the reward. Consequently the promise given to this militant Church surpasses, in some respects, those held out to the former two. They were substantially promised that life eternal, which indeed includes everything; but here some of the blessed contents of that life are expanded and emphasized.
There is a threefold promise given: ‘the hidden manna,’ ‘the white stone,’ a ‘new name’ written. The first and the last of these are evidently the most important. They need little explanation; of the central one ‘the white stone,’ a bewildering variety of interpretations - none of them, as it seems to me, satisfactory - have been suggested. Possibly there may be an allusion to the ancient custom of dropping the votes of the judges into an urn - a white pebble meaning innocence and acquittal; black meaning guilty - just as we, under somewhat similar circumstances, talk about ‘blackballing.’ But the objection to that interpretation lies in the fact that the ‘white stone’ of our text is given to the person concerned, and not deposited elsewhere. There may be an allusion to a practice, which antiquarians have hunted out, of conferring upon the victors in the games a little tile with a name inscribed upon it, which gave admission to the public festivals. But all the explanations are so doubtful that one hesitates to accept any of them. There remains one other alternative, which seems to me to be suggested by the very language of the text, viz., that the ‘white stone’ is here named - with possibly some subsidiary thought of innocence and purity - merely as the vehicle for the name. And so I dismiss it from further consideration, and concentrate our thoughts on the remaining two promises.
I. We have the victor’s food, the manna.
That seems, at first sight, a somewhat infelicitous symbol, because manna was wilderness food. But that characteristic is not to be taken into account. Manna, though it fell in the wilderness, came from heaven, and it is the heavenly food that is suggested by the symbol. When the warrior passes from the fight into the city, the food which came down from heaven will be given to him in fullness. It is a beautiful thought that as soon as the man, ‘spent with changing blows,’ and weary with conflict, enters the land of peace, there is a table spread for him; not, as before, in the presence of his enemies,’ but in the presence of the companions of his repose. One moment hears the din of the battlefield, the next moment feels the refreshment of the heavenly manna.
But now there can be little need for dealing, by way of exposition, with this symbol. Let us rather try to lay it upon our hearts.
Now the first thing that it plainly suggests to us is the absolute satisfaction of all the hunger of the heart. It is possible, and for those that overcome it will one day be actual experience, that a man shall have everything that he wishes the moment that he wishes it. Here we have to suppress desires, sometimes because they are illegitimate and wrong, sometimes because circumstances sternly forbid their indulgence. There, to desire will be to have, and partly by the rectifying of the appetite, partly by the fullness of the supply, there will be no painful sense of vacuity, and no clamoring of the unsubdued heart for good that is beyond its reach. They - and you and I may be amongst them, and so we may say ‘we’ - ‘shall hunger no more, neither thirst any more.’ Oh, brethren! to us who are driven into activity by desires, half of which go to water and are never fulfilled - to us who know what it is to try to tame down the hungering, yelping wishes and longings of our souls - to us who have so often spent our ‘money for that which is not bread, and our labour for that which satisfieth not,’ it ought to be a Gospel: ‘I will give him to eat of the hidden manna.’ Is it such to you? Do you believe it possible, and are you addressing yourselves to make the fulfilment of it actual in your case?
Then there is the other plain thing suggested here, that that satisfaction does not dull the edge of appetite or desire. Bodily hunger is fed, is replete, wants nothing more until the lapse of time and digestion have intervened. But it is not so with the loftiest satisfactions. There are some select, noble, blessed desires even here, concerning which we know that the more we have, the more we hunger with a hunger which has no pain in it, but is only the greatened capacity for greater enjoyment. You that know what happy love is know what that means - a satisfaction which never approaches satiety, a hunger which has in it no gnawing. And in the loftiest and most perfect of all realms, that co-existence of perfect fruition and perfect desire will be still more wondrously and blessedly manifest. At each moment the more we have, the wider will our hearts be expanded by possession, and the wider they are expanded the more will they be capable of receiving, and the more they are capable of receiving the more deep and full and blessed and all covering will be the inrush of the river of the water of life. Satisfaction without satiety, food which leaves him blessedly appetized for larger bestowments, belong to the victor.
Another thing to be noticed here is what we have already had occasion to point out in the previous promises: I will give him.’ Do you remember our Lord’s own wonderful words: ‘Blessed are those servants, whom the Lord when He cometh shall find watching: verily I say unto you, that He shall gird Himself, and shall come forth and serve them’? The victor is seated at the board, and the Prince, as in some earthly banquet to a victorious army. Himself moves up and down amongst the tables, and supplies the wants of the guests. There was an old Jewish tradition, which perhaps may have influenced the form of this promise, to the effect that the Messiah, when He came, would bring again to the people the gift of the manna, and men should once more eat angels’ food. Whether there is any allusion to that poetic fancy or no in the words of my text, the reality infinitely transcends it. Christ Himself bestows upon His servants the sustenance of their spirits in the realm above. But there is more than that. Christ is not only the Giver, but He is Himself the Food. I believe that the deepest meaning of this sevenfold cluster of jewels, the promises to these seven Churches, is in each case Christ. He is the Tree of Life; He is the Crown of Life, He is - as well as gives - ‘the hidden manna.’ You will remember how He Himself gives us this interpretation when, in answer to the Jewish taunt, ‘Our fathers did eat manna in the wilderness. What dost Thou work?’ He said, ‘I am that Bread of God that came down from heaven.’
So, then, once more, we come back to the all-important teaching that, whatever be the glories of the perfected flower and fruit in heaven, the germ and root of it is already here. The man who lives upon the Christ by faith, love, obedience, imitation, communion, aspiration, here on earth, has already the earnest of that feast. No doubt there will be aspects and sweetnesses and savours and sustenance in the heavenly form of our possession of, and living on, Him, which we here on earth know nothing about. But no doubt also the beginning and positive degree of all these sweetnesses and savours and sustenances yet to be revealed is found in the experience of the man who has listened to the cry of that loving voice, ‘Eat, and your souls shall live’; and has taken Jesus Christ Himself, the living Person, to be not only the source but the nourishment of his spiritual life.
So, brethren, it is of no use to pretend to ourselves that we should like - as they put it in bald, popular language - to ‘go to heaven,’ unless we are using and relishing that of heaven which is here to-day. If you do not like the earthly form of feeding upon Jesus Christ, which is trusting Him, giving your heart to Him, obeying Him, thinking about Him, treading in His footsteps, you would not like, you would like less, the heavenly form of that feeding upon Him. If you would rather have the strong-smelling garlic and the savory leeks - to say nothing about the swine’s trough and the husks - than ‘this light bread,’ the ‘angels’ food,’ which your palates cannot stand and your stomachs cannot digest, you could not swallow it if it were put into your lips when you get beyond the grave; and you would not like it if you could. Christ forces this manna into no man’s mouth; but Christ gives it to all who desire it and are fit for it. As is the man’s appetite, so is the man’s food; and so is the life that results there from.
II. Note the victor’s new name.
I have often had occasion to point out to you that Scripture attaches, in accordance with Eastern habit, large importance to names, which are intended to be significant of character, or circumstances, or parental hopes or desires. So that, both in reference to God and man, names come to be the condensed expression of the character and the personality. When we read, ‘I will give him a stone, on which there is a new name written,’ we infer that the main suggestion made in that promise is of a change in the self, something new in the personality and the character. I need not dwell upon this, for we have no material by which to expand into detail the greatness of the promise. I would only remind you of how we are taught to believe that the dropping away of the corporeal and removal from this present scene carries with it, in the case of those who have here on earth begun to walk with Christ, and to become citizens of the spiritual realm, changes great, ineffable, and all tending in the one direction of making the servants more fully like their Lord. What new capacities may be evolved by the mere fact of losing the limitations of the bodily frame; what new points of contact with a new universe; what new analogues of what we here call our senses and means of perception of the external world may be the accompaniments of the disembarrassment from ‘the earthly house of this tabernacle,’ we dare not dream. We could not, if we were told, rightly understand. But, surely, if the tenant is taken from a clay hut and set in a royal house, eternal, not made with hands, its windows must be wider and more transparent, and there must be an inrush of wondrously more brilliant light into the chambers.
But whatsoever be these changes, they are changes that repose upon that which has been in the past. And so the second thought that is suggested by this new name is that these changes are the direct results of the victor’s course. Both in old times and in the peerage of England you will find names of conquerors, by land or by water, who carry in their designations and transmit to their descendants the memorial of their victories in their very titles. In like manner as a Scipio was called Africanus, as a Jervis became Lord St. Vincent, so the victor’s ‘new name’ is the concentration and memorial of the victor’s conquest. And what we have wrought and fought here on earth we carry with us, as the basis of the changes from glory to glory which shall come in the heavens. ‘They rest from their labors; their works do follow them,’ and, gathering behind the laurelled victor, attend him as he ascends the hill of the Lord.
But once more we come to the thought that whatever there may be of change in the future, the main direction of the character remains, and the consolidated issues of the transient deeds of earth remain, and the victor’s name is the summing up of the victor’s life.
But, further, Christ gives the name. He changed the names of His disciples. Simon He called Cephas, James and John He called ‘Sons of Thunder.’ The act claimed authority, and designated a new relation to Him. Both these ideas are conveyed in the promise: ‘I will give him ... a new name written.’ Only, brethren, remember that the transformation keeps true to the line of direction begun here, and the process of change has to be commenced on earth. They who win the new name of heaven are they of whom it would be truly said, while they bore the old name of earth, ‘If any man be in Christ he is a new creature.’
‘Old things are passed away; behold, all things are become new.’
III. Lastly, note the mystery of both the food and the name.
‘I will give him the hidden manna ... a new name . . . which no man knoweth saving he that receiveth it.’ Now we all know that the manna was laid up in the Ark, beneath the Shekinah, within the curtain of the holiest place. And, besides that, there was a Jewish tradition that the Ark and its contents, which disappeared after the fall of Jerusalem and the destruction of the first Temple, had been buried by the prophet Jeremiah, and lay hidden away somewhere on the sacred soil, until the Messiah should return. There may be an allusion to that here, but it is not necessary to suppose it. The pot of manna lay in the Ark of the Covenant, of which we hear in another part of the symbolism in this book, within the veil in the holiest of all. And Christ gives the victor to partake of that sacred and secret food. The name which is given ‘no man knoweth saving he that receiveth it.’ Both symbols point to the one thought, the impossibility of knowing until we possess and experience.
That impossibility besets all the noblest, highest, purest, divinest emotions and possessions of earth. Poets have sung of love and sorrow from the beginning of time; but men must love to know what love means. Every woman has heard about the sweetness of maternity, but not till the happy mother holds her infant to her breast does she understand it. And so we may talk till Doomsday, and yet it would remain true that we must eat the manna, and look upon the white stone for ourselves, before we can adequately comprehend.
Since, then, experience alone admits to the knowledge, how vulgar, how futile, how absolutely destructive of the very purpose which they are intended to subserve are all the attempts of men to forecast that ineffable glory. It is too great to be understood. The mountains that ring us round keep the secret well of the fair lands beyond. There are questions that bleeding hearts sometimes ask, questions which prurient curiosity more often ask, and which foolish people today are taking illegitimate means of solving, about that future life, which are all left - though some of them might conceivably have been answered - in silence. Enough for us to listen to the voice that says,
‘In My Father’s house are many mansions ‘- room for you and me - ‘if it were not so I would have told you.’ For the silence is eloquent. The curtain is the picture. The impossibility of telling is the token of the greatness of the thing to be told. Hope needs but little yarn to weave her web with. I believe that the dimness is part of the power of that heavenly prospect. Let us be reticent before it. Let us remember that, though our knowledge is small and our eyes dim, Christ knows all, and we shall be with Him; and so say, with no sense of pained ignorance or unsatisfied curiosity,
‘It doth not yet appear what we shall be, but we know that when He shall appear we shall be like Him, for we shall see Him as He is.’ Cannot our hearts add, ‘It is enough for the servant that he be as his master ‘?
An old commentator on this verse says, ‘Wouldst thou know what manner of new name thou shalt bear? Overcome. It is vain for thee to ask beforehand. Hereafter thou shalt soon see it written on the white stone.’
Help us, O Lord, to fight the good fight of faith, in the sure confidence that Thou wilt receive us, and refresh us, and renew us.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv12, 14, 17 (See Scofield "Heb 1:4").
angel
(See Scofield "Heb 1:4").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v12 The letter to the congregation at Pergamos:
The letter to the congregation at Pergamos:
v. 12. And to the angel of the church in Pergamos write: These things saith He which hath the sharp sword with two edges:
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v. 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.
v. 14. But I have a few things against thee, because thou hast there them that hold to the doctrine of Balaam, who taught Balak to cast a stumbling- block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.
v. 15. So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate.
v. 16. Repent, or else I will come unto thee quickly, and will fight against them with the sword of My mouth.
v. 17. He that hath an ear, let him hear what the spirit saith unto the churches: To him that overcomes 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.
As in the case of the other letters, the Lord here introduces Himself by mentioning a special characteristic: And to the angel of the congregation in Pergamum write, These things says He that has the sword, two-edged, sharp. That is the way the Lord had appeared to John, chap. 1:16, to signify the penetrating power of His Word, Heb 4:12. The Word of power was intended to assist the pastor of the congregation in Pergamum in his apparently difficult position. His testimony, under the circumstances, was not to lack in sharpness and penetrating strength. All pastors are to preach the Word as it is written, regardless of the fact that their proclamation is to the one a savor of life unto life and to the other a savor of death unto death, 2Co 2:16.
The Lord describes the situation as it existed in Pergamum: I know thy works and where thou dwellest, where is the throne of Satan; and thou adhere to My name, and thou hast not denied faith in Me in the days when Antipas, My witness, faithful to Me, was put to death in your midst, where Satan lives. The statements that Satan sat enthroned, had his abode, in the city of Pergamum, is probably made with reference to the idolatry practiced in that city and district. For not only was Pergamum a center of emperor-worship in Asia Minor, where the Roman emperor was given divine honor, but the worship of the heathen god Aesculapius, the god of doctors, and of Zeus Soter, the chief god of Greek mythology, was practiced there. All this was particularly repulsive to the Christian religion, which condemned all idols and their cult with absolute emphasis as inventions of Satan. Thus the Christian congregation at Pergamum was in a difficult position. The Lord, therefore, acknowledges the faithfulness of the believers in adhering to His name, to the confession of their Christian faith, under very trying conditions. Even when Antipas, or Antipater, who is said to have been the bishop of Pergamum toward the close of the century, suffered martyrdom, thus becoming the first prominent victim in the local church, they did not flinch, they did not deny or renounce the truth which they had accepted. For this stand the Lord commends them highly.
But there was cause for a severe reprimand also here: But I have a few things against thee, that thou hast there such as adhere to the doctrine of Balaam, who taught Balak to place a stumbling-block before the children of Israel, to eat meat sacrificed to idols, and to commit fornication; likewise thou hast also such as adhere to the doctrine of the Nicolaitans. Though the Lord had given the congregation of Pergamum high praise, the rebuke here administered had become necessary. A minority of the church had become contaminated with dangerous transgressions, and the fault of the majority was indifference. Sensualism and carnal sins were being tolerated. The Lord refers to Balaam, who, after having been thwarted in his attempt to curse the children of Israel, caused Balak, the king of the Moabites, to place a pitfall before the children of Israel by having the Moabite women seduce them to heathen worship and its attendant shameful orgies and sexual vices. It seems that certain members of the congregation at Pergamum had grown so lax that they deliberately took part in all the obscene practices of idol worship, and that they considered sexual excesses a harmless indulgence, the Nicolaitans holding this doctrine openly. See v. 6. These errorists were seducing the local Christians in the same way as Balaam succeeded in getting the Israelites enticed to ruin.
The Lord’s warning call: Repent; But if not, I am coming to thee quickly and shall battle with them with the sword of My mouth. Although only a few members of the congregation were actually involved in this sinning, yet the entire church, by its tolerant attitude, had become guilty before the Lord. Not to remove the cancerous growth and not to apply remedial measures was equivalent to abetting the guilty ones. So the Lord demanded repentance of the whole congregation for the sin of laxity in Christian discipline. And should the church delay in this change of attitude, then the Lord Himself will visit them. Not with the power of the government, but with the sword of His Word He intends to battle against the evildoers. He has ways and means of awakening strong witnesses for the truth and of showing all that profess the Christian truth that He will not be mocked. Laxity in Christian discipline is always a great peril for a congregation, for not only does the entire body become guilty of the transgressions committed by a few, but the evil, if unchecked, is bound to spread, for "a little leaven leavens the whole lump."
The Lord closes this letter with a glorious promise: He that has ears, let him hear what the Spirit says to the congregations: To him that conquers I shall give to eat of the hidden manna, and I shall give him a white stone inscribed with a new name, which no man knows except the receiver. It is again the Spirit of God, the Spirit of Power, that makes this promise, not only to the Christians of Pergamum, but to those of all times and in every place. To him that conquers and overcomes all the tribulations and perils that beset his path the Lord will give heavenly food, hidden manna, Joh 6:31-35, Christ Himself being that true spiritual food which meets every need of the soul. As we truly receive Christ and all His blessings through the means of grace here in time, so we shall afterward, in heaven, on the eternal Sabbath, enjoy His glory in its very fullness. There the believers shall also receive a fine white precious stone, which is a testimony of the Holy Ghost to their faith. As their names were written in the hands of God by virtue of His eternal love, so they are here inscribed on the precious stones of eternity as belonging to the heavenly Jerusalem, where they will see and enjoy their sonship of the Father through the lore of Christ, world without end.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv12, 14, 16 General Information:
General Information:
This is the beginning of the Son of Man's message to the angel of the church in Pergamum.
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Pergamum
This is the name of a city in a part of western Asia that today is modern Turkey. See how you translated this in Revelation 1:11. (See: How to Translate Names)
the sword with two sharp edges
This refers to a double-edged sword, which is sharpened on both sides to cut both directions. See how you translated this in Revelation 1:16
Satan's throne
Possible meanings are 1) Satan's power and evil influence on people, or 2) the place where Satan rules. (See: Metonymy)
you hold on tightly to my name
"Name" here is a metonym for the person. Firmly believing is spoken of as holding on tightly. AT: "you firmly believe in me" (See: Metaphor and Metonymy)
you did not deny your faith in me
"Faith" can be translated with the verb "believe." AT "you continued to tell people that you believe in me" (See: Abstract Nouns)
Antipas
This is the name of a man. (See: How to Translate Names)
translationWords
angel
church
sword
Satan
throne
faith
testimony
faithful
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv12, 13, 14, 17 2:12-17 The letter to the church in Pergamum portrays…
2:12-17 The letter to the church in Pergamum portrays Christians who are tempted to compromise their morality and their loyalty to God. The city of Pergamum was the earliest capital of the Roman province of Asia. It contained a famous library, and its citizens developed the use of animal skins as writing materials.
2:12 Christ’s sharp two-edged sword indicates that these Christians would receive the Lord’s most severe judgment (see 2:16; see study note on 1:16). The two-edged sword was the Roman symbol of authority, which typified Pergamum as capital of the province. If the church failed, the true governor of the city (Christ) would turn his authority against them.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.