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Commentary on Revelation 2 verses 12–17
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.
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.
The third order of the saints shows that they are men who are strong in faith, and who are not afraid of persecution; but because even among them there are some who are inclined to unlawful associations, He says:-
"Thou hast there some who hold the doctrine of Balaam, who taught in the case of Balak that he should put a stumbling-block before the children of Israel, to eat and to commit fornication. So also hast thou them who hold the doctrine of the Nicolaitanes; but I will fight with them with the sword of my mouth." That is, I will say what I shall command, and I will tell you what you shall do. For Balaam,22 with his doctrine, taught Balak to cast a stumbling-block before the eyes of the children of Israel, to eat what was sacrificed to idols, and to commit fornication,-a thing which is known to have happened of old. For he gave this advice to the king of the Moabites, and they caused stumbling to the people. Thus, says He, ye have among you those who hold such doctrine; and under the pretext of mercy, you would corrupt others.
"To him that overcometh I will give the hidden manna, and I will give him a white stone." The hidden manna is immortality; the white gem is adoption to be the son of God; the new name written on the stone is "Christian."
Holding the doctrine of the Nicolaitans. The Nicolaitans are named after Nicholas the deacon, who, as Clement reports, was reprimanded for the zeal of a very beautiful wife and responded that anyone who wished could take her as his wife. Because of this, unbelievers taught that the apostles allowed all communal and promiscuous unions of women. It is said that the Nicolaitans also preached some fabulous and nearly pagan things about the beginning of the world, and did not separate their food from what was offered to idols.
So hast thou also them that hold the doctrine of the Nicolaites. Enough has already been said concerning the deeds of the Nicolaites. When he says not “thou hast there” but so hast thou also, he shows that the speech is turning from one species to another. Now since it makes no difference whether one is convicted of tolerating in silence the doctrine of Balaam or that of the Nicolaites, it is suitably said after that, In like manner do penance. With these words are also secretly invited to penance those whom the same sluggish preachers are reprimanded for having completely failed to correct; whence it is also said after that, If not, I come to thee, and will fight against them with the sword of my mouth. Why indeed does he not say “I will fight against thee” but I will fight against them, if not because, as already said, he is exhorting to come to lamentation of their faults also those who he knew had perished because of the sluggishness of the preachers? Which is the same as if he said, “I come to thee, and will fight against thee,” as another translation shows, or “I come to you all, and will fight against you.” Now what does it mean to say I come to thee, if not “I make thee feel consideration for my wrath?” Or what does it mean to say I will fight against them with the sword of my mouth, if not “I will damn them with the sharp sentences of my words?”
For you have some who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and commit sexual immorality. So you also have some who hold the teaching of the Nicolaitans in the same way. Balak, therefore, taught him in the manner of a teacher who became guide to Balaam. According to both Balaam and Balak, the story is clearly established in the book of Numbers, which is the book of Numbers written by the wisest Moses. Josephus records that by the counsel of Balaam, the Midianites were sent against Israel into fornication, calling them to apostasy from God. He says that those who come from Nicolaus do such things and you do not drive them away from yourself.
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SUMMARY
Revelation 2:15 delivers a stern rebuke from Jesus Christ to the church in Pergamum, condemning their dangerous toleration of those who held the "doctrine of the Nicolaitans." Despite their commendable endurance in a hostile environment, the church was failing to uphold spiritual purity by allowing a teaching that promoted moral compromise and idolatry, a practice Jesus unequivocally declares He hates. This verse highlights Christ's unwavering demand for holiness and His active opposition to any doctrine that defiles His people or dishonors His name.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Revelation 2:15 employs several potent literary devices to convey its urgent message. The use of Direct Condemnation is paramount, as Jesus unequivocally states, "which thing I hate." This strong, personal declaration from Christ emphasizes the severity of the issue and leaves no room for misinterpretation regarding His stance on the Nicolaitan doctrine. Furthermore, the verse functions as a Contrast to the earlier commendation of the Pergamene church for their steadfastness in the face of external persecution. While they were praised for holding fast to Christ's name, their internal compromise with false teaching presents a stark and tragic contrast, highlighting that faithfulness requires both external endurance and internal purity. Finally, the "doctrine of the Nicolaitans" itself serves as a Symbolism for any teaching that encourages moral laxity, spiritual compromise, or syncretism within the church. Though the specific practices are not fully detailed, the name and its association with Balaam's doctrine symbolize the perennial temptation for believers to engage in idolatry and immorality, blurring the lines between Christian faith and worldly practices.
THEOLOGICAL AND THEMATIC CONNECTIONS
The condemnation of the Nicolaitan doctrine in Revelation 2:15 profoundly reveals Christ's unwavering commitment to the holiness and purity of His church. This is not merely a matter of personal preference but reflects the very character of God, who is holy and cannot tolerate sin or compromise within His covenant people. The toleration of false teaching, especially one that leads to idolatry and immorality, is viewed as a direct assault on God's nature and His redemptive purposes. It underscores the theological truth that genuine faith is not passive but actively resists error and pursues righteousness, understanding that grace does not license sin but empowers transformation. Christ's hatred for this doctrine serves as a powerful reminder that the church, as His bride, is called to be spotless and blameless, reflecting His glory to the world.
REFLECTION AND APPLICATION
Revelation 2:15 serves as an enduring and vital warning for believers and churches across all generations. In an age where theological lines are often blurred and moral compromises are increasingly normalized, Christ's clear declaration of "I hate" against the Nicolaitan doctrine calls us to a renewed vigilance. It challenges us to critically examine not only the doctrines we embrace but also the practices we tolerate within our communities and personal lives. Are we, like the Pergamene church, so focused on external pressures that we neglect internal purity? This verse compels us to cultivate discernment, to be rooted deeply in biblical truth, and to actively resist any teaching or lifestyle that undermines the holiness and distinctiveness of Christ's followers. It reminds us that true love for Christ necessitates a corresponding hatred for what dishonors Him, compelling us to uphold biblical standards of doctrine and conduct, even when it is unpopular or difficult.
Questions for Reflection
FAQ
Who were the Nicolaitans, and what was their doctrine?
Answer: While the New Testament does not provide extensive details about the Nicolaitans, they are mentioned in the letters to the churches of Ephesus (Revelation 2:6) and Pergamum (Revelation 2:15). Their "doctrine" (Greek: didachḗ) is condemned by Christ, and their "deeds" are hated by the Ephesian church. Scholarly consensus, often drawing parallels with the "doctrine of Balaam" in Revelation 2:14, suggests that the Nicolaitans promoted moral compromise within the early church. This likely involved encouraging participation in idolatrous feasts (eating food sacrificed to idols) and engaging in sexual immorality. They may have justified these practices through a distorted understanding of Christian liberty, perhaps arguing that since salvation is by grace, outward actions (like participating in pagan rituals or engaging in certain sexual behaviors) were irrelevant to one's spiritual standing. Essentially, their doctrine facilitated syncretism and a lax approach to Christian ethics, blurring the lines between Christian faith and the surrounding pagan culture.
Why does Jesus say 'I hate' this doctrine?
Answer: Jesus' declaration "which thing I hate" (Greek: miséō) is a profoundly strong statement, revealing His absolute and righteous abhorrence for the Nicolaitan doctrine. This is not a casual dislike but a deep detestation rooted in His holy character. He hates this doctrine because it directly contradicts His nature and His purpose for the church. The Nicolaitan teachings led believers into idolatry and sexual immorality, which are an affront to God's holiness and purity. God consistently condemns idolatry throughout the Old Testament (e.g., Exodus 20:3-5) and the New Testament (e.g., 1 Corinthians 10:14). Similarly, sexual immorality is repeatedly denounced as defiling and contrary to God's will for His people (e.g., 1 Corinthians 6:18-20). By tolerating and even embracing such a doctrine, the Pergamene church was compromising its identity as Christ's pure bride and undermining its witness to a pagan world. Christ's hatred for this doctrine underscores His unwavering demand for holiness, reflecting His desire for His people to be set apart and undefiled, truly reflecting His glory.
CHRIST-CENTERED FULFILLMENT
Revelation 2:15, with Christ's vehement condemnation of the Nicolaitan doctrine, profoundly underscores His identity as the holy and righteous Son of God, who came to purify a people for Himself. His hatred for this doctrine, which promoted moral compromise and idolatry, is a direct reflection of His mission to cleanse and sanctify His church. Just as He "gave himself for us to redeem us from all lawlessness and to purify for himself a people for His own possession who are zealous for good works" (Titus 2:14), His rejection of the Nicolaitan error demonstrates His unwavering commitment to a holy bride. This echoes the Old Testament's emphasis on God's separation from sin and idolatry, now perfectly embodied in Christ. He is the Lamb of God who takes away the sin of the world (John 1:29), and His sacrifice was not a license for sin but the foundation for a new life of righteousness (Romans 6:1-4). Therefore, His hatred for the Nicolaitan doctrine is a pastoral act, a call for His followers to live consistently with the new creation they are in Him, striving to be "holy and blameless before him in love" (Ephesians 1:4). Ultimately, Christ's judgment against such compromise foreshadows His final return, when He will present to Himself a church "without spot or wrinkle or any such thing, that she might be holy and without blemish" (Ephesians 5:27), demonstrating that His love for His church demands its purity.