3. LETTER TO THE CHURCH AT Revelation 2:12-17 12 And to the angel of the church in Pergamum write These things saith he that hath the sharp two-edged sword -- This church is told that the letter came from the one who had the sharp two-edged sword. In the vision (1:16) John saw this sword proceed out of Christ's mouth. As the word of God is said to be the "sword of the Spirit" (Ephesians 6:17), and "sharper than any two-edged sword" (Hebrews 4:12), it is evident that the two-edged sword proceeding from Christ's mouth means his words. See note on 1:16. 13 I know where thou dwellest, even where Satan's throne is; ---It was, doubtless, encouraging to them to be assured that Jesus knew the unfavorable situation in which they dwelled, the temptations to which they were exposed, and the allurements that tended to draw them away from the truth. The place was so peculiarly filled with wickedness that it was represented as being the very location of Satan's throne. Just what particular form of wickedness led to this designation is not known. It had the ordinary evils that go with a commercial city filled with idolatrous worship. It is said to have been the seat of emperor worship. Evidently Satan incited the people to such atrocious crimes that the place seemed to be his own personal abode. The last expression of the verse, "where Satan dwelleth," has the same meaning as "Satan's throne." and thou boldest fast my name, and didst not deny my faith, even in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwelleth.--They had confessed Christ and had not allowed any of their tribulations to make them deny that confession. The name "Christian" which had already been given at Antioch (1 Peter 4:16) was held to in spite of all the dangers confronting them. They realized that suffering as Christians they would glorify God in that name. So the apostle Peter had taught in the passage mentioned. That Antipas was a martyr there on account of his faithfulness to Christ is certain from the text, but who he vas or the circumstances under which he was killed is not known. His case was probably a local outbreak of some kind like that when Stephen was killed (Acts 7:51-60), not a general slaughter of Christians. 14 But I have a few things against thee, because thou hast there some that hold the teaching of Balaam,--Like the church at Ephesus the Lord had a general commendation of them, but a few things to condemn. As the Savior condemned evil when he was on earth, so he now condemns the sins that existed in the church at Pergamum. Tolerating only a few serious errors would soon kill the church's influence to do good. The teaching of Balaam is explained in the next clauses. who taught Balak to cast a stumblingblock before the children of Israel, to eat things sacrificed to idols, and to commit fornication.--Figuratively a "stumblingblock" is something over which one would fall or be led into sin. Balaam taught Balak how to lead the Israelites into sin. Balaam had not been allowed to curse Israel as Balak requested, but later, because of his love for the "hire of wrong-doing" (2 Peter 2:15), he taught Balak to lead Israel into sin through fornication and the eating of meats offered to idols. (Numbers 3 l:16.) The meaning is that there were some in the church at Pergamum that, like Balaam, led people into idolatry and licentiousness through their teaching; that is, taught that such things were not sinful. This was a serious condition. 15 So hast thou also some that hold the teaching of the Nicolaitans in like manner.--See note on verse 6. Just what distinction, if any there was between the teaching of Balaam and the Nicolaitans is not known. They were probably very similar, and some think possibly the same, or at least the same in the two particulars mentioned--fornication and idolatry. 16 Repent therefore; or else I come to thee quickly, and I will make war against them with the sword of my mouth.--Repentance--determination of mind--must result in a change of conduct. Two parties were involved in this threat--those guilty of the sins named and the rest of the church that tolerated them. The guilty parties would have to reform, or the rest would have to cease fellowshiping them. If the latter occurred, the guilty would still be subject to the punishment indicated. The "sword of my mouth" means that Christ would give the order for the punishment, or he would authorize it to be given. Just how this would be done is not stated, but presumably some natural means at hand would be used or allowed to do the work. It is referred to as making war because the word "sword" had been used. 17 He that hath an ear, let him hear what the Spirit saith to the churches.--See note on verse 7. To him that overcometh, to him will I give of the hidden manna, and I will give him a white stone, and upon the stone a new name written, which no one knoweth but he that receiveth it.--On overcoming and the possibility of being lost finally see note on verse 11. The one who ends this life victoriously will be saved and enjoy the "hidden manna" in heaven. The reference, of course, is to the manna that fell in the wilderness (Exodus 16:32-34), a memorial portion being put in the ark (Hebrews 9:4). Those refraining from idolatrous meats and remaining pure would be permitted to eat the manna laid up in heaven which is typically represented by the manna in the ark. Leaving off the figurative language, it means that joys in heaven will satisfy our eternal wants as bread satisfies hunger. There has been much speculation regarding the "white stone" and the "new name"; nothing entirely satisfactory has been suggested. As in voting a white stone indicated justification, it may here be used to indicate that one who overcomes is justified and will be received into the heavenly home. The new name is equally uncertain since no one knows it. It may be in some way the means by which God will receive those who gain the victory. Since it cannot be known by others, it is useless to ask what it is. It is our business to overcome, the white stone and the new name we can leave, to God to make plain in his own time.