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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 Alexander's 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 Christian's 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.)

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

WEB: "To the angel of the assembly in Pergamum write: "He who has the sharp two-edged sword says these things: