| Barnes' Notes on the Bible Repent - See Revelation 2:5. Or else I will come unto thee quickly - On the word "quickly," see the notes on Revelation 1:1. The meaning here is, that he would come against them in judgment, or to punish them. And will fight against them - Against the Nicolaitanes. He would come against the church for tolerating them, but his opposition would be principally directed against the Nicolaitanes themselves. The church would excite his displeasure by retaining them in its bosom, but it was in its power to save them from destruction. If the church would repent, or if it would separate itself from the evil, then the Saviour would not come against them. If this were not done, they would feel the vengeance of his sword, and be subjected to punishment. The church always suffers when it has offenders in its bosom; it has the power of saving them if it will repent of its own unfaithfulness, and will strive for their conversion. With the sword of my mouth - notes on Revelation 1:16; Revelation 2:12. That is, he would give the order, and they would be cut as if by a sword. Precisely in what way it would be done he does not say; but it might be by persecution, or by heavy judgments. To see the force of this, we are to remember the power which Christ has to punish the wicked by a word of his mouth. By a word in the last day he will turn all the wicked into hell.
Clarke's Commentary on the BibleWill fight against them with the sword of my mouth - See on Revelation 2:12 (note). He now speaks for their edification and salvation; but if they do not repent, he will shortly declare those judgments which shall unavoidably fall upon them.
Gill's Exposition of the Entire BibleRepent,.... This is said to those who were truly godly in those times, but still retained their communion with these corrupt men, and had not, as yet, separated from then; nor had they protested against these evil doctrines and practices, at least but very coldly, and had too much connived at them; and therefore are called upon to repent of their lukewarmness, negligence, and sinful compliances: or else I will come unto thee quickly: in a providential way, to rebuke and chastise for such remissness, indifference, and evil communication: and will fight against them with the sword of my mouth; of this sword; see Gill on Revelation 1:16. And it is observable, that Christ does not say, "I will fight against thee"; the true members of his mystical body, though lax and supine, for Christ does not fight against his people, but for them; but he says, "and will fight against them"; the Balaamites and Nicolaitans, for their idolatry and uncleanness.
Vincent's Word StudiesI will make war (πολεμήσω) The words war and make war occur oftener in Revelation than in any other book of the New Testament. "An eternal roll of thunder from the throne" (Renan).
Geneva Study BibleRepent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.
People's New Testament 2:16 Repent. This may save the sinner, whether an alien, or a church member. To repent one must leave off his sins. Will fight against them. Those who teach and practice these pernicious doctrines. With the sword of my mouth. See Re 1:16. With all the power of the word of God.
Wesley's Notes 2:16 If not, I come to thee - who wilt not wholly escape when I punish them. And will fight with them - Not with the Nicolaitans, who are mentioned only by the by, but the followers of Balaam. With the sword of my mouth - With my just and fierce displeasure. Balaam himself was first withstood by the angel of the Lord with his sword drawn, Num 22:23, and afterwards slain with the sword, Num 31:8.
Jamieson-Fausset-Brown Bible Commentary16. The three oldest manuscripts read, "Repent, therefore." Not only the Nicolaitanes, but the whole Church of Pergamos is called on to repent of not having hated the Nicolaitane teaching and practice. Contrast Paul, Ac 20:26. I will come-I am coming. fight against them-Greek, "war with them"; with the Nicolaitanes primarily; but including also chastisement of the whole Church at Pergamos: compare "unto THEE." with the sword of my mouth-resumed from Re 1:16, but with an allusion to the drawn sword with which the angel of the Lord confronted Balaam on his way to curse Israel: an earnest of the sword by which he and the seduced Israelites fell at last. The spiritual Balaamites of John's day are to be smitten with the Lord's spiritual sword, the word or "rod of His mouth."
Matthew Henry's Concise Commentary2:12-17 The word of God is a sword, able to slay both sin and sinners. It turns and cuts every way; but the believer need not fear this sword; yet this confidence cannot be supported without steady obedience. As our Lord notices all the advantages and opportunities we have for duty in the places where we dwell, so he notices our temptations and discouragements from the same causes. In a situation of trials, the church of Pergamos had not denied the faith, either by open apostacy, or by giving way so as to avoid the cross. Christ commends their stedfastness, but reproves their sinful failures. A wrong view of gospel doctrine and Christian liberty, was a root of bitterness from which evil practices grew. Repentance is the duty of churches and bodies of men, as well as of particular persons; those who sin together, should repent together. Here is the promise of favour to those that overcome. The influences and comforts of the Spirit of Christ, come down from heaven into the soul, for its support. This is hidden from the rest of the world. The new name is the name of adoption; when the Holy Spirit shows his own work in the believer's soul, this new name and its real import are understood by him.
Matthew Henry's Whole Bible CommentaryVerses 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 (ch. 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., v. 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 (v. 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., v. 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, v. 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. |
