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7 He102 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 103tree of life, which is in the midst of the paradise of God.

7. He that hath an ear, let him hear, &c. This expression occurs at the close of each of the epistles addressed to the seven churches, and is substantially a mode of address often employed by the Saviour in his personal ministry, and quite characteristic of him. See Mat. xi. 15; Mar. iv. 23; vii. 16. It is a form of expression designed to arrest the attention, and to denote that what was said was of special importance. ¶ What the Spirit saith unto the churches. Evidently what the Holy Spirit says—for he is regarded in the Scriptures as the Source of inspiration, and as appointed to disclose truth to man. The “Spirit” may be regarded either as speaking through the Saviour (comp. Jn. iii. 34), or as imparted to John, through whom he addressed the churches. In either case it is the same Spirit of inspiration, and in either case there would be a claim that his voice should be heard. The language here used is of a general character—“He that hath an ear;” that is, what was spoken was worthy of the attention not only of the members of these churches, but of all others. The truths were of so general a character as to deserve the attention of mankind at large. ¶ To him that overcometh. Gr., “To him that gains the victory, or is a conqueror”—τῷ νικῶντι. This may refer to any victory of a moral character, and the expression used would be applicable to one who should triumph in any of these respects:—(a) over his own easily-besetting sins; (b) over the world and its temptations; (c) over prevalent error; (d) over the ills and trials of life, so as, in all these respects, to show that his Christian principles are firm and unshaken. Life, and the Christian life especially, may be regarded as a warfare. Thousands fall in the conflict with evil; but they who maintain a steady warfare, and who achieve a victory, shall be received as conquerors in the end. ¶ Will I give to eat of the tree of life. As the reward of his victory. The meaning is, that he would admit him to heaven, represented as paradise, and permit him to enjoy its pleasures—represented by being permitted to partake of its fruits. The phrase “the tree of life” refers undoubtedly to the language used respecting the Garden of Eden, Ge. ii. 9; iii. 22—where the “tree of life” is spoken of as that which was adapted to make the life of man perpetual. Of the nature of that tree nothing is known, though it would seem probable that, like the tree of the knowledge of good and evil, it was a mere emblem of life—or a tree that was set before man in connection with the tree of the knowledge of good and evil, and that his destiny turned on the question whether he partook of the one or the other. That God should make the question of life or death depend on that, is no more absurd or improbable than that he should make it depend on what man does now—it being a matter of fact that life and death, happiness and misery, joy and sorrow, are often made to depend on things quite as arbitrary apparently, and quite as unimportant as an act of obedience or disobedience in partaking of the fruit of a designated tree. Does it not appear probable that in Eden there were two trees designated to be of an emblematic character, of life and death, and that as man partook of the one or the other he would live or die? Of all the others he might freely partake without their affecting his condition; of one of these—the tree of life—he might have partaken before the fall, and lived for ever. One was forbidden on pain of death. When the law forbidding that was violated, it was still possible that he might partake of the other; but, since the sentence of death had been passed upon him, that would not now be proper, and he was driven from the garden, and the way was guarded by the flaming sword of the cherubim. The reference in the passage before us is to the celestial paradise—to heaven—spoken of under the beautiful image of a garden; meaning that the condition of man, in regard to life, will still be the same as if he had partaken of the tree of life in Eden. Comp. Notes on ch. xxii. 2. ¶ Which is in the midst of the paradise of God. Heaven, represented as paradise. To be permitted to eat of that tree, that is, of the fruit of that tree, is but another expression implying the promise of eternal life, and of being happy for ever. The word paradise is of Oriental derivation, and is found in several of the Eastern languages. In the Sanskrit the word paradésha and paradisha is used to denote a land elevated and cultivated; in the Armenian the word pardes denotes a garden around the house planted with grass, herbs, trees for use and ornament; and in the Hebrew form פַּרְדֵּס, and Greek παράδεισος, it is applied to the pleasure gardens and parks, with wild animals, around the country residences of the Persian monarchs and princes, Ne. ii. 8. Comp. Ec. ii. 5; Ca. iv. 13; Xen. Cyro. i. 3, 14 (Rob. Lex.). Here it is used to denote heaven—a world compared in beauty with a richly cultivated park or garden. Comp. 2 Co. xii. 4. The meaning of the Saviour is, that he would receive him that overcame to a world of happiness; that he would permit him to taste of the fruit that grows there, imparting immortal life, and to rest in an abode fitted up in a manner that would contribute in every way to enjoyment. Man, when he fell, was not permitted to reach forth his hand and pluck of the fruit of the tree of life in the first Eden, as he might have done if he had not fallen; but he is now permitted to reach forth his hand and partake of the tree of life in the paradise above. He is thus restored to what he might have been if he had not transgressed by eating of the fruit of the tree of the knowledge of good and evil; and in the Paradise Regained, the blessings of the Paradise Lost will be more than recovered—for man may now live for ever in a far higher and more blessed state than his would have been in Eden.

THE EPISTLE TO THE CHURCH AT SMYRNA.

The contents of the epistle to the church at Smyrna are these: (1) A statement, as in the address to the church at Ephesus, of some of the attributes of the Saviour, ver. 8. The attributes here referred to are, that he was “the first and the last,” that “he had been dead, but was alive”—attributes fitted to impress the mind deeply with reverence for him who addressed them, and to comfort them in the trials which they endured. (2) A statement (ver. 9), as in the former epistle, that he well knew their works and all that pertained to them—their tribulation, their poverty, and the opposition which they met with from wicked men. (3) An exhortation not to be afraid of any of those things that were to come upon them, for, although they were to be persecuted, and some of them were to be imprisoned, yet, if they were faithful, they should have a crown of life, ver. 10. (4) A command to hear what the Spirit said to the churches, as containing matter of interest to all persons, with an assurance that any who would “overcome” in these trials would not be hurt by the second death, ver. 11. The language addressed to the church of Smyrna is throughout that of commiseration and comfort. There is no intimation that the Saviour disapproved of what they had done; there is no threat that he would remove the candlestick out of its place. Smyrna was a celebrated commercial town of Ionia (Ptolem. v. 2), situated near the bottom of that gulf of the Ægean Sea which received its name from it (Mela, i. 17, 3), at the mouth of the small river Meles, 320 stadia, or about forty miles north of Ephesus (Strabo, xv. p. 632). It was a very ancient city; but having been destroyed by the Lydians, it lay waste four hundred years to the time of Alexander the Great, or, according to Strabo, to that of Antigonus. It was rebuilt at the distance of twenty stadia from the ancient city, and in the time of the first Roman emperor it was one of the most flourishing cities of Asia. It was destroyed by an earthquake, A.D. 177, but the emperor Marcus Aurelius caused it to be rebuilt with more than its former splendour. It afterwards, however, suffered greatly from earthquakes and conflagrations, and has declined from these causes, though, from its commercial advantages, it has always been a city of importance as the central emporium of the Levantine trade, and its relative rank among the cities of Asia Minor is probably greater than it formerly bore. The engraving in this vol. will give a representation of Smyrna. The Turks now call it Izmir. It is better built than Constantinople, and its population is computed at about 130,000, of which the Franks compose a greater proportion than in any other town in Turkey, and they are generally in good circumstances. Next to the Turks, the Greeks form the most numerous portion of the inhabitants, and they have a bishop and two churches. The unusually large portion of Christians in the city renders it peculiarly unclean in the eyes of strict Moslems, and they call it Giaour Izmir, or the Infidel Smyrna. There are in it about 20,000 Greeks, 8000 Armenians, 1000 Europeans, and 9000 Jews. It is now the seat of important missionary operations in the East, and much has been done there to spread the gospel in modern times. Its history during the long tract of time since John wrote is not indeed minutely known, but there is no reason to suppose that the light of Christianity there has ever been wholly extinct. Polycarp suffered martyrdom there, and the place where he is supposed to have died is still shown. The Christians of Smyrna hold his memory in great veneration, and go annually on a visit to his supposed tomb, which is at a short distance from the place of his martyrdom. See the article “Smyrna” in Kitto’s Cyclopedia, and the authorities referred to there.

8 And unto the angel of the church in Smyrna write; These things saith 104the first and the last, which was dead, and is alive;

8. And unto the angel of the church in Smyrna write. On the meaning of the word angel, see Notes on ch. i. 20. ¶ These things saith the first and the last. See Notes on ch. i. 8, 17. ¶ Which was dead, and is alive. See Notes on ch. i. 18. The idea is, that he is a living Saviour; and there was a propriety in referring to that fact here from the nature of the promise which he was about to make to the church at Smyrna: “He that overcometh shall not be hurt of the second death,” ver. 11. As he had himself triumphed over death in all its forms, and was now alive for ever, it was appropriate that he should promise to his true friends the same protection from the second death. He who was wholly beyond the reach of death could give the assurance that they who put their trust in him should come off victorious.

9 I know thy works, and tribulation, and poverty, (but 105thou art rich,) and I know the blasphemy of 106them which say they are Jews, and are not, but are the 107synagogue of Satan.

9. I know thy works. The uniform method of introducing these epistles, implying a most intimate acquaintance with all that pertained to the church. See Notes on ver. 2. ¶ And tribulation. This word is of a general signification, and probably includes all that they suffered in any form, whether from persecution, poverty, or the blasphemy of opposers. ¶ And poverty. It would seem that this church, at that time, was eminently poor, for this is not specified in regard to any one of the others. No reason is suggested why they were particularly poor. It was not, indeed, an uncommon characteristic of early Christians (comp. 1 Cor. i. 26–28), but there might have been some special reasons why that church was eminently so. It is, however, the only church of the seven which has survived, and perhaps in the end its poverty was no disadvantage. ¶ But thou art rich. Not in this world’s goods, but in a more important respect—in the grace and favour of God. These things are not unfrequently united. Poverty is no hindrance to the favour of God, and there are some things in it favourable to the promotion of a right spirit towards God which are not found where there is abundant wealth. The Saviour was eminently poor, and not a few of his most devoted and useful followers have had as little of this world’s goods as he had. The poor should always be cheerful and happy, if they can hear their Saviour saying unto them, “I know thy poverty—but thou art rich.” However keen the feeling arising from the reflection “I am a poor man,” the edge of the sorrow is taken off if the mind can be turned to a brighter image—“but thou art rich.” ¶ And I know the blasphemy. The reproaches; the harsh and bitter revilings. On the word blasphemy, see Notes on Mat. ix. 3; xxvi. 65. The word here does not seem to refer to blasphemy against God, but to bitter reproaches against themselves. The reason of these reproaches is not stated, but it was doubtless on account of their religion. ¶ Of them which say they are Jews. Who profess to be Jews. The idea seems to be that though they were of Jewish extraction, and professed to be Jews, they were not true Jews; they indulged in a bitterness of reproach, and a severity of language, which showed that they had not the spirit of the Jewish religion; they had nothing which became those who were under the guidance of the spirit of their own Scriptures. That would have inculcated and fostered a milder temper; and the meaning here is, that although they were of Jewish origin, they were not worthy of the name. That spirit of bitter opposition was indeed often manifested in their treatment of Christians, as it had been of the Saviour, but still it was foreign to the true nature of their religion. There were Jews in all parts of Asia Minor, and the apostles often encountered them in their journeyings, but it would seem that there was something which had particularly embittered those of Smyrna against Christianity. What this was is now unknown. It may throw some light on the passage, however, to remark that at a somewhat later period—in the time of the martyrdom of Polycarp—the Jews of Smyrna were among the most bitter of the enemies of Christians, and among the most violent in demanding the death of Polycarp. Eusebius (Eccl. Hist. iv. 15) says, that when Polycarp was apprehended, and brought before the proconsul at Smyrna, the Jews were the most furious of all in demanding his condemnation. When the mob, after his condemnation to death, set about gathering fuel to burn him, “the Jews,” says he, “being especially zealous, as was their custom—μάλιστα προθύμως, ὡς ἔθος αὐτοῖς—ran to procure fuel.” And when, as the burning failed, the martyr was transfixed with weapons, the Jews urged and besought the magistrate that his body might not be given up to Christians. Possibly at the time when this epistle was directed to be sent to Smyrna, there were Jews there who manifested the same spirit which those of their countrymen did afterwards, who urged on the death of Polycarp. ¶ But are the synagogue of Satan. Deserve rather to be called the synagogue of Satan. The synagogue was a Jewish place of worship (comp. Notes on Mat. iv. 23), but the word originally denoted the assembly or congregation. The meaning here is plain, that though they worshipped in a synagogue, and professed to be the worshippers of God, yet they were not worthy of the name, and deserved rather to be regarded as in the service of Satan. Satan is the word that is properly applied to the great evil spirit, elsewhere called the devil. See Notes on Lu. xxii. 3, and Job i.

10 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou 108faithful unto death, and I will give thee a 109crown of life.

10. Fear none of those things which thou shalt suffer. He did not promise them exemption from suffering. He saw that they were about to suffer, and he specifies the manner in which their affliction would occur. But he entreats and commands them not to be afraid. They were to look to the “crown of life,” and to be comforted with the assurance that if they were faithful unto death, that would be theirs. We need not dread suffering if we can hear the voice of the Redeemer encouraging us, and if he assures us that in a little while we shall have the crown of life. ¶ Behold, the devil shall cast some of you into prison. Or, shall cause some of you to be cast into prison. He had just said that their persecutors were of the “synagogue of Satan.” He here represents Satan, or the devil—another name of the same being—as about to throw them into prison. This would be done undoubtedly by the hands of men, but still Satan was the prime mover, or the instigator in doing it. It was common to cast those who were persecuted into prison. See Ac. xii. 3, 4; xvi. 23. It is not said on what pretence, or by what authority, this would be done; but, as John had been banished to Patmos from Ephesus, it is probable that this persecution was raging in the adjacent places, and there is no improbability in supposing that many might be thrown into prison. ¶ That ye may be tried. That the reality of your faith may be subjected to a test to show whether it is genuine. The design in the case is that of the Saviour, though Satan is allowed to do it. It was common in the early periods of the church to suffer religion to be subjected to trial amidst persecutions, in order to show that it was of heavenly origin, and to demonstrate its value in view of the world. This is, indeed, one of the designs of trial at all times, but this seemed eminently desirable when a new system of religion was about to be given to mankind. Comp. Notes on 1 Pe. i. 6, 7. ¶ And ye shall have tribulation ten days. A short time; a brief period; a few days. It is possible, indeed, that this might have been literally ten days, but it is much more in accordance with the general character of this book, in regard to numbers, to suppose that the word ten here is used to denote a few. Comp. Ge. xxiv. 55; 1 Sa. xxv. 38; Da. i. 12, 14. We are wholly ignorant how long the trial actually lasted; but the assurance was that it would not be long, and they were to allow this thought to cheer and sustain them in their sorrows. Why should not the same thought encourage us now? Affliction in this life, however severe, can be but brief; and in the hope that it will soon end, why should we not bear it without murmuring or repining? ¶ Be thou faithful unto death. Implying, perhaps, that though, in regard to the church, the affliction would be brief, yet that it might be fatal to some of them, and they who were thus about to die should remain faithful to their Saviour until the hour of death. In relation to all, whether they were to suffer a violent death or not, the same injunction and the same promise was applicable. It is true of everyone who is a Christian, in whatever manner he is to die, that if he is faithful unto death, a crown of life awaits him. Comp. Notes on 2 Ti. iv. 8. ¶ And I will give thee a crown of life. See Notes on Ja. i. 12. Comp. 1 Pe. v. 4; 1 Co. ix. 24–27. The promise here is somewhat different from that which was made to the faithful in Ephesus (ver. 7), but the same thing substantially is promised them—happiness hereafter, or an admission into heaven. In the former case it is the peaceful image of those admitted into the scenes of paradise; here it is the triumph of the crowned martyr.

11 He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the 110second death.

11. He that hath an ear, &c. See Notes on ver. 7. ¶ He that overcometh. See Notes on ver. 7. The particular promise here is made to him that should “overcome;” that is, that would gain the victory in the persecutions which were to come upon them. The reference is to him who would show the sustaining power of religion in times of persecution; who would not yield his principles when opposed and persecuted; who would be triumphant when so many efforts were made to induce him to apostatize and abandon the cause. ¶ Shall not be hurt of the second death. By a second death. That is, he will have nothing to fear in the future world. The punishment of hell is often called death, not in the sense that the soul will cease to exist, but (a) because death is the most fearful thing of which we have any knowledge, and (b) because there is a striking similarity, in many respects, between death and future punishment. Death cuts off from life—and so the second death cuts off from eternal life; death puts an end to all our hopes here, and the second death to all our hopes for ever; death is attended with terrors and alarms—the faint and feeble emblem of the terrors and alarms in the world of woe. The phrase, “the second death,” is three times used elsewhere by John in this book (ch. xx. 6, 14; xxi. 8), but does not occur elsewhere in the New Testament. The words death and to die, however, are not unfrequently used to denote the future punishment of the wicked.

The promise here made would be all that was necessary to sustain them in their trials. Nothing more is requisite to make the burdens of life tolerable than an assurance that, when we reach the end of our earthly journey, we have arrived at the close of suffering, and that beyond the grave there is no power that can harm us. Religion, indeed, does not promise to its friends exemption from death in one form. To none of the race has such a promise ever been made, and to but two has the favour been granted to pass to heaven without tasting death. It could have been granted to all the redeemed, but there were good reasons why it should not be; that is, why it would be better that even they who are to dwell in heaven should return to the dust, and sleep in the tomb, than that they should be removed by perpetual miracle, translating them to heaven. Religion, therefore, does not come to us with any promise that we shall not die. But it comes with the assurance that we shall be sustained in the dying hour; that the Redeemer will accompany us through the dark valley; that death to us will be a calm and quiet slumber, in the hope of awakening in the morning of the resurrection; that we shall be raised up again with bodies incorruptible and undecaying; and that beyond the grave we shall never fear death in any form. What more is needful to enable us to bear with patience the trials of this life, and to look upon death when it does come, disarmed as it is of its sting (1 Co. xv. 55–57), with calmness and peace?

THE EPISTLE TO THE CHURCH AT PERGAMOS.

The contents of this epistle (ver. 12–17) are as follows: (1) A reference, as is usual in these epistles, to some attribute of Him who addressed them, fitted to inspire respect, and adapted to a state of things existing in the church, ver. 12. That to which the Saviour here directs their attention is, that he has “the sharp sword with two edges”—implying (ver. 16) that he had the power of punishing. (2) A statement, in the usual form, that he was thoroughly acquainted with the state of the church; that he saw all their difficulties; all that there was to commend, and all that there was to reprove, ver. 13. (3) A commendation to the church for its fidelity, especially in a time of severe persecution, when one of her faithful friends was slain, ver. 13. (4) A reproof of the church for tolerating some who held false and pernicious doctrines—doctrines such as were taught by Balaam, and the doctrines of the Nicolaitanes, ver. 14, 15. (5) A solemn threat that, unless they repented, he would come against them, and inflict summary punishment on them, ver. 16. (6) The usual call upon all to hear what the Spirit says to the churches, and a promise to those who should overcome, ver. 17.

Pergamos was a city in the southern part of Mysia, the capital of a kingdom of that name, and afterwards of the Roman province of Asia Propria. It was on the bank of the river Caicus, which is formed by the union of two branches meeting thirty or forty miles above its mouth, and watering a valley not exceeded in beauty and fertility by any in the world. The city of Pergamos stood about twenty miles from the sea. It was on the northern bank of the river, at the base and on the declivity of two high and steep mountains. About two centuries before the Christian era, Pergamos became the residence of the celebrated kings of the family of Attalus, and a seat of literature and the arts. King Eumenes, the second of the name, greatly beautified the town, and so increased the number of volumes in the library that they amounted to 200,000. This library remained at Pergamos after the kingdom of the Attali had lost its independence, until Antony removed it to Egypt, and presented it to Queen Cleopatra (Pliny, Hist. Nat. iii. 2). It is an old tradition, that, as the papyrus plant had not begun to be exported from Egypt (Kitto), or as Ptolemy refused to sell it to Eumenes (Professor Stuart), sheep and goat skins, prepared for the purpose, were used for manuscripts; and as the art of preparing them was brought to perfection at Pergamos, they, from that circumstance, obtained the name of pergamena (περγαμηνή) or parchment. The last king of Pergamos bequeathed his treasures to the Romans, who took possession of the kingdom also, and created it into a province by the name of Asia Propria. Under the Romans, it retained that authority over the cities of Asia which it had acquired under the successors of Attalus. The present name of the place is Bergamos, and it is of considerable importance, containing a population of about 14,000, of whom about 3000 are Greeks, 300 Armenians, and the rest Turks. Macfarlane describes the approach to the town as very beautiful: “The approach to this ancient and decayed city was as impressive as well might be. After crossing the Caicus, I saw, looking over three vast tumuli, or sepulchral barrows, similar to those on the plains of Troy, the Turkish city of Pergamos, with its tall minarets, and its taller cypresses, situated on the lower declivities and at the foot of the Acropolis, whose bold gray brow was crowned by the rugged walls of a barbarous castle, the usurper of the site of a magnificent Greek temple. The town consists, for the most part, of small and mean wooden houses, among which appear the remains of early Christian churches. None of these churches have any scriptural or apocalyptic interest connected with them, having been erected several centuries after the ministry of the apostles, and when Christianity was not an humble and despised creed, but the adopted religion of a vast empire. The Pagan temples have fared worse than these Christian churches. The fanes of Jupiter and Diana, of Æsculapius and Venus, are prostrate in the dust; and where they have not been carried away by the Turks, to be cut up into tombstones or to pound into mortar, the Corinthian and Ionic columns, the splendid capitals, the cornices and the pediments, all in the highest ornament, are thrown into unsightly heaps” (Visit to the Seven Apocalyptic Churches, 1832. Comp. Missionary Herald for 1839, pp. 228–230). The engraving represents the ruins of one of the ancient churches in Pergamos.

12 And to the angel of the church in Pergamos write; These things saith he which hath the 111sharp sword with two edges;

12. And to the angel of the church in Pergamos. See Notes on ch. i. 20. ¶ These things saith he which hath the sharp sword, &c. See Notes on ch. i. 16. Comp. He. iv. 12; Ec. xii. 11; Is. xlix. 2. Professor 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.

13 I112 know thy works, and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and 113hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.

13. I know thy works. The uniform mode of addressing the seven churches in these epistles. See Notes on ch. ii. 2. ¶ And where thou dwellest. That is, I know all the temptations to which you are exposed; all the allurements to sin by which you are surrounded; all the apologies which might be made for what has occurred arising from those circumstances; and all that could be said in commendation of you for having been as faithful as you have been. The sense of the passage is, that it does much to enable us to judge of character to know where men live. It is much more easy to be virtuous and pious in some circumstances than in others; and in order to determine how much credit is due to a man for his virtues, it is necessary to understand how much he has been called to resist, how many temptations he has encountered, what easily-besetting sins he may have, or what allurements may have been presented to his mind to draw him from the path of virtue and religion. In like manner, in order to judge correctly of those who have embraced error, or have been led into sin, it is necessary to understand what there may have been in their circumstances that gave to error what was plausible, and to sin what was attractive; what there was in their situation in life that exposed them to these influences, and what arguments may have been employed by the learned, the talented, and the plausible advocates of error, to lead them astray. We often judge harshly where the Saviour would be far less severe in his judgments; we often commend much where in fact there has been little to commend. It is possible to conceive that in the strugglings against evil of those who have ultimately fallen, there may be more to commend than in cases where the path of virtue has been pursued as the mere result of circumstances, and where there never has been a conflict with temptation. The adjudications of the great day will do much to reverse the judgments of mankind. ¶ Even where Satan’s seat is. A place of peculiar wickedness, as if Satan dwelt there. Satan is, as it were, enthroned there. The influence of Satan in producing persecution is that which is particularly alluded to, as is apparent from the reference which is immediately made to the case of Antipas, the “faithful martyr.” ¶ And thou holdest fast my name. They had professed the name of Christ; that is, they had professed to be his followers, and they had steadfastly adhered to him and his cause in all the opposition made to him. The name Christian, given in honour of Christ, and indicating that they were his disciples, they had not been ashamed of or denied. It was this name that subjected the early Christians to reproach. See 1 Pe. iv. 14. ¶ And hast not denied my faith. That is, hast not denied my religion. The great essential element in the Christian religion is faith, and this, since it is so important, is often put for the whole of religion. ¶ Even in those days wherein Antipas was my faithful martyr. Of Antipas we know nothing more than is here stated. “In the Acta Sanctorum (ii. pp. 3, 4) is a martyrology of Antipas from a Greek MS.; but it is full of fable and fiction, which a later age had added to the original story” (Professor Stuart, in loco). ¶ Who was slain among you. It would seem from this, that, though the persecution had raged there, but one person had been put to death. It would appear also that the persecution was of a local character, since Pergamos is described as “Satan’s seat;” and the death of Antipas is mentioned in immediate connection with that fact. All the circumstances referred to would lead us to suppose that this was a popular outbreak, and not a persecution carried on under the authority of government, and that Antipas was put to death in a popular excitement. So Stephen (Ac. vii.) was put to death, and so Paul at Lystra was stoned until it was supposed he was dead, Ac. xiv. 19. ¶ Where Satan dwelleth. The repetition of this idea—very much in the manner of John—showed how intensely the mind was fixed on the thought, and how much alive the feelings were to the malice of Satan as exhibited at Pergamos.

14 But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, 114who taught Balac to cast a stumbling-block before the children of Israel, to 115eat things sacrificed unto idols, and to 116commit fornication.

14. But I have a few things against thee. As against the church at Ephesus, ch. ii. 4. The charge against this church, however, is somewhat different from that against the church at Ephesus. The charge there was, that they had “left their first love;” but it is spoken in commendation of them that they “hated the deeds of the Nicolaitanes,” ch. ii. 6. Here the charge is, that they tolerated that sect among them, and that they had among them also those who held the doctrine of Balaam. Their general course had been such that the Saviour could approve it; he did not approve, however, of their tolerating those who held to pernicious practical error—error that tended to sap the very foundation of morals. ¶ Because thou hast there them that hold the doctrine of Balaam. It is not necessary to suppose that they professedly held to the same opinion as Balaam, or openly taught the same doctrines. The meaning is, that they taught substantially the same doctrine which Balaam did, and deserved to be classed with him. What that doctrine was is stated in the subsequent part of the verse. ¶ Who taught Balac to cast a stumbling-block before the children of Israel. The word stumbling-block properly means anything over which one falls or stumbles, and then anything over which anyone may fall into sin, or which becomes the occasion of one’s falling into sin. The meaning here is, that it was through the instructions of Balaam that Balak learned the way by which the Israelites might be led into sin, and might thus bring upon themselves the Divine malediction. The main circumstances in the case were these: (1) Balak, king of Moab, when the children of Israel approached his borders, felt that he could not contend successfully against so great a host, for his people were dispirited and disheartened at their numbers, Nu. xxii. 3, 4. (2) In these circumstances he resolved to send for one who had a distinguished reputation as a prophet, that he might “curse” that people, or might utter a malediction over them, in order, at the same time, to ensure their destruction, and to inspirit his own people in making war on them: in accordance with a prevalent opinion of ancient times, that prophets had the power of blighting anything by their curse. Comp. Notes on Job iii. 8. For this purpose he sent messengers to Balaam to invite him to come and perform this service, Nu. xxii. 5, 6. (3) Balaam professed to be a prophet of the Lord, and it was obviously proper that he should inquire of the Lord whether he should comply with this request. He did so, and was positively forbidden to go, Nu. xxii. 12. (4) When the answer of Balaam was reported to Balak, he supposed that he might be prevailed to come by the offer of rewards, and he sent more distinguished messengers with an offer of ample honour if he would come, Nu. xxii. 15–17. (5) Balaam was evidently strongly inclined to go, but, in accordance with his character as a prophet, he said that if Balak would give him his house full of silver and gold he could do no more, and say no more, than the Lord permitted, and he proposed again to consult the Lord, to see if he could obtain permission to go with the messengers of Balak. He obtained permission, but with the express injunction that he was only to utter what God should say; and when he came to Balak, notwithstanding his own manifest desire to comply with the wish of Balak, and notwithstanding all the offers which Balak made to him to induce him to do the contrary, he only continued to bless the Hebrew people, until, in disgust and indignation, Balak sent him away again to his own land, Nu. xxii., xxiii., xxiv. 10, seq. (6) Balaam returned to his own house, but evidently with a desire still to gratify Balak. Being forbidden to curse the people of Israel; having been overruled in all his purposes to do it; having been, contrary to his own desires, constrained to bless them when he was himself more than willing to curse them; and having still a desire to comply with the wishes of the King of Moab, he cast about for some way in which the object might yet be accomplished—that is, in which the curse of God might in fact rest upon the Hebrew people, and they might become exposed to the divine displeasure. To do this, no way occurred so plausible, and that had such probability of success, as to lead them into idolatry, and into the sinful and corrupt practices connected with idolatry. It was, therefore, resolved to make use of the charms of the females of Moab, that through their influence the Hebrews might be drawn into licentiousness. This was done. The abominations of idolatry spread through the camp of Israel; licentiousness everywhere prevailed, and God sent a plague upon them to punish them, Nu. xxv. 1, seq. That also this was planned and instigated by Balaam is apparent from Nu. xxxi. 16: “Behold these [women] caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord, in the matter of Peor, and there was a plague among the congregation of the Lord.” The attitude of Balaam’s mind in the matter was this: I. He had a strong desire to do that which he knew was wrong, and which was forbidden expressly by God. II. He was restrained by internal checks and remonstrances, and prevented from doing what he wished to do. III. He cast about for some way in which he might do it, notwithstanding these internal checks and remonstrances, and finally accomplished the same thing in fact, though in form different from that which he had first prepared. This is not an unfair description of what often occurs in the plans and purposes of a wicked man. The meaning in the passage before us is, that in the church at Pergamos there were those who taught, substantially, the same thing that Balaam did; that is, the tendency of whose teaching was to lead men into idolatry, and the ordinary accompaniment of idolatry—licentiousness. ¶ To eat things sacrificed unto idols. Balaam taught the Hebrews to do this—perhaps in some way securing their attendance on the riotous and gluttonous feasts of idolatry celebrated among the people among whom they sojourned. Such feasts were commonly held in idol temples, and they usually led to scenes of dissipation and corruption. By plausibly teaching that there could be no harm in eating what had been offered in sacrifice—since an idol was nothing, and the flesh of animals offered in sacrifice was the same as if slaughtered for some other purpose, it would seem that these teachers at Pergamos had induced professing Christians to attend on those feasts—thus lending their countenance to idolatry, and exposing themselves to all the corruption and licentiousness that commonly attended such celebrations. See the banefulness of thus eating the meat offered in sacrifice to idols considered in the Notes on 1 Co. viii. ¶ And to commit fornication. Balaam taught this; and that was the tendency of the doctrines inculcated at Pergamos. On what pretence this was done is not said; but it is clear that the church had regarded this in a lenient manner. So accustomed had the heathen world been to this vice, that many who had been converted from idolatry might be disposed to look on it with less severity than we do now, and there was a necessity of incessant watchfulness lest the members of the church should fall into it. Comp. Notes on Ac. xv. 20.