“Anyone with ears to hear must listen to the Spirit and understand what he is saying to the churches. To everyone who is victorious, I will give some of the manna that has been hidden away in heaven. And I will give to each one a white stone, and on the stone will be engraved a new name that no one understands except the one who receives it.” [1]
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7. The
Promise: to the Overcomers (v.17).[2] |
|
|
D. The Message to Pergamos: The Church That Is Corrupted &
Married to the World, 2:12–17 |
|
|
1. The
recipients a. The messenger of
the church b. The Pergamos
churchDS1 2. The
speaker: Jesus |
12 And
to the angel of the church in Pergamos write; These things saith he which
hath the sharp sword with two edges; |
|
3. The
commendation a. For loyalty to
Christ’s name b. For doctrinal
purity c. For facing
martyrdom |
13 I
know thy works, and where thou dwellest, even
where Satan’s seat is: and thou
holdest fast my name, and hast not denied my faith, even in those days
wherein Antipas was my faithful
martyr, who was slain among you, where Satan dwelleth. |
|
4. The
complaint: False doctrine & worldliness a. The teaching of
Balaam: False worship, idolatry & immorality, see Nu. 22–25 |
14 But
I have a few things against thee because thou hast there them that hold the
doctrine of Balaam, who taught Balac to cast a stumbling block before the
children of Israel, to eat things sacrificed unto idols, and to commit
fornication. |
|
b. The teaching of
the Nicolaitans: Demanding liberty without law, leading to license &
indulgence, v. 6 |
15 So
hast thou also them that hold the doctrine of the Nicolaitanes, which thing I
hate. |
|
5. The
counsel: Repent 6. The
warning: God will come, oppose, & execute judgment |
16 Repent,
or else I will come unto thee quickly and will fight against them with the
sword of my mouth. |
|
7. The Promise:
To the Overcomers a. The hidden manna, Christ Himself b. A white stone with a new name written on
it, a passport into the presence of God |
17 He 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 hidden manna
and will give him a white stone and in the stone, a new name written, which
no man knoweth saving he that receiveth it.[3]
|
7. The Charge (Revelation 2:17)
“He that hath an ear, let him hear what the Spirit saith
unto the churches” (Revelation2:17). This charge, as we noted in the previous letters to the churches,
is an appeal or charge made to all the churches. It is an appeal of the
stewardship that involves three things.
The capacity to hear. “He that hath an
ear.” Use the ability, assets, and advantages given to you by God to
honor God.
The character of hearing. “Let him hear.”
Be attentive, interested, and respectful.
The communication for hearing. “What the Spirit saith.” “What the Spirit saith” is the Word of God (Ephesians 6:17). Too many use their ears only to hear defiling things.
8.
The Compensation (Revelation 2:17)
The letter to the church in
Pergamos closes with the promised compensation to the overcomer. Every church
has a message for the overcomer which encourages believers to overcome evil
whether anyone else is doing it or not.
• The stipulation for the
compensation. “To him that overcometh” (Revelation 2:17). Unlike the attitude of many
today, you do not receive the reward unless you have done something worthy of
the reward.
• The sustenance in the
compensation. “Will I give to eat of the hidden manna” (Revelation 2:17). Manna was the food for Israel in
the wilderness. It speaks of both the Incarnate and Written Word of God. A jar
of manna was hidden away in the ark in the Tabernacle. The terminology implies
Divine revelation to the conqueror.
• The stone in the compensation. “Will give him a white stone, and in the stone, a new name written” (Revelation 2:17). The white stone speaks of favor. In court in those days, a black stone meant condemnation, and a white stone meant acquittal. The world is casting white stones for evil and black stones for Christianity. But God will set the record straight for the overcomers. The new name on the white stone reflected the new creation in Christ. Christ gave new names to converts, such as Simon, who was named Peter after he began following the Lord.[4]
7 (2:17) Overcomers—Promise: there is the Great Promise to the Overcomers. The promise is twofold.
1. The
overcomer is given the right to eat the manna or bread of heaven. This is a
reference to the manna that was used to feed the children of Israel during
their wilderness wanderings. God actually caused the manna or bread to be
rained down from heaven upon them (Ex. 16:4).
The point to note is that the manna was given by God to feed them and to keep
them alive during their wandering upon this earth. Now, what does the hidden manna
mean? What is the bread of heaven? It means Christ Himself. The overcomer is
given the right to feed upon Christ. This is exactly what Christ Himself said.
“Then Jesus said unto them, Verily,
verily, I say unto you, Moses gave you not that bread from heaven; but my
Father giveth you the true bread from heaven. For the bread of God is he which
cometh down from heaven, and giveth life unto the world” (Jn. 6:32–33).
“And Jesus said unto them, I am the
bread of life: he that cometh to me shall never hunger, and he that believeth
on me shall never thirst” (Jn. 6:35).
“I am the living bread which came down
from heaven: if any man eat of this bread, he shall live forever: and the bread
that I will give is my flesh, which I will give for the life of the world” (Jn. 6:51).
“This is that bread which came down
from heaven: not as your fathers did eat manna and are dead: he that eateth of
this bread shall live forever” (Jn. 6:58).
The bread or manna of God is not
physical and material bread: it is spiritual. God actually promises to provide
for the physical necessities of His
followers (Mt. 6:24–33). But physical
and material bread is not what Christ was talking about in this passage.
Physical and material bread lasts only for a short while. Once consumed, it is
gone. Its satisfaction passes, and man’s gnawing hunger arises again. But the
bread God gives is spiritual bread, that is, spiritual food for the soul (Ep. 1:3). It is the bread that man really needs
more than anything else on earth. It is the only bread that can permanently feed and meet the need of
man’s …
•
gnawing hunger
•
restlessness
•
emptiness
•
vacuum
•
loneliness
•
lack of purpose, meaning, and
significance
“This is the bread which cometh down
from heaven, that a man may eat thereof, and not die. I am the living bread
which came down from heaven: if any man eat of this bread, he shall live forever:
and the bread that I will give is my flesh, which I will give for the life of
the world” (Jn. 6:50–51).
“Then Jesus said unto them, Verily,
verily, I say unto you, except ye eat the flesh of the Son of man, and drink
his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my
blood, hath eternal life; and I will raise him up at the last day” (Jn. 6:53–54).
“As the living Father hath sent me, and
I live by the Father: so, he that eateth me, even he shall live by me. This is
that bread which came down from heaven: not as your fathers did eat manna and are
dead: he that eateth of this bread shall live forever” (Jn. 6:57–58).
The heavenly Bread, Christ
Himself, gives life to man. The very purpose of bread is to give life. Bread
gives life by …
• nourishing and sustaining
• satisfying
• energizing
• creating desire (the need) for more (Lu. 4:3–4; Neh. 9:15.)
• being eaten on a regular basis
Note that Jesus Christ Himself
gives life to the overcomer by doing the very same thing. Jesus Christ …
• nourishes and sustains
• satisfies
• energizes
• creates desire (the need) for more (Lu. 4:3–4. Neh. 9:15.)
• feeds us on a regular basis
The point is clearly seen: the
person who overcomes worldliness—who stops feeding upon the world—that person
will be given the food of heaven itself. He will be allowed to eat the eternal
bread of heaven. He will never die.
Note that manna is hidden. This simply means that Christ is hidden to the worldly people of the earth. The worldly do not see nor feed upon the bread of heaven. Christ is hidden from the worldly.
2. The
overcomer is given a white stone with a new name written on it. There are an
endless number of guesses about what this stone is. Only one thing is clear in
this reference to it, and it is best to stick to the Scripture. The white stone
is the means of being admitted into heaven, into God’s presence. The overcomer
is allowed into God’s presence because of the white stone. Note that a
new name is written upon the stone. This must mean either the name of Jesus
Christ or of the believer himself.
Ø If the
name is that of Christ, then the meaning is this: the name of Jesus Christ is
the only name accepted for entrance into heaven. A person must have the white
stone with Christ’s name written on it in order to be admitted into God’s
presence.
Ø If the
name is that of the believer, then the believer is given the white stone as his
ticket into heaven. The stone must have his name on it in order to be admitted.
Note: the
church member who has an ear must hear this message to the worldly church. He
can never overcome the attacks of worldliness unless he heeds this message.
Hearing and heeding is his only hope of ever conquering the seductive
worldliness of this earth.
“Jesus saith unto him, I am the way,
the truth, and the life: no man cometh unto the Father, but by me” (Jn. 14:6).
“For whosoever shall call upon the name of the Lord shall be saved” (Ro. 10:13).[5]
“Anyone who
is willing to hear should listen to the Spirit and understand what the Spirit
is saying to the churches. Everyone who is victorious will eat of the manna
that has been hidden away in heaven. And I will give to each one a white stone,
and on the stone will be engraved a new name that no one knows except the one
who receives it.” 2:17 NLT
This
closing calls upon readers to listen to
the Spirit and understand. Those who are victorious (faithful against compromise) will be given a reward
that here includes three symbols: hidden manna, a white stone, and a new name.
Being able to eat of the manna that has been hidden away
in heaven suggests spiritual nourishment that faithful believers will
receive for keeping their churches doctrinally pure. On the journey toward the
promised land, God provided manna from heaven to the Israelites for their
physical nourishment (Exodus 16:13–18). Then
God told Moses to place a jar of the manna in the ark of the covenant as a
reminder of God’s provision (Exodus 16:32–34;
Hebrews 9:4). Jewish tradition held that
this golden pot of manna still existed somewhere, hidden by Jeremiah at the
destruction of Jerusalem, it would be restored at the messianic age. The hidden
manna symbolizes the promises and blessings that will come with the arrival of
the Messiah. Jesus, the bread of life (John 6:51),
provides spiritual nourishment that satisfies our deepest hunger. Those who
were refusing to revel in the pagan feasts of Pergamum were promised the manna
that would satisfy hunger and bring blessing.
It is unclear what the white stones represent or what the names on each will be. Because these stones seem to relate to the hidden manna, they may be symbols of the believer’s eternal nourishment or eternal life. Small stones served many purposes in ancient times. Some were given to the poor to help them obtain food, like food stamps. Some were used as invitations to a banquet. The invited person would bring along the stone in order to be admitted. Each stone would have an invited person’s name on it. For those who refused to go to the pagan banquets, a place was reserved at the Messiah’s banquet in heaven. The stones may be significant because each will bear the new name of every person who truly believes in Christ. Alternately, the new name may be Christ’s name as it will be fully revealed (19:12). Or perhaps, because a person’s name represented his or her character, it may be that the new name signifies the believer’s transformed life and character because of Christ’s saving work. The new name may be the evidence that a person has been accepted by God and declared worthy to receive eternal life. In any case, we know that God will give believers new names and new hearts.[6]
12 “Write this letter to the leader of
the church in Pergamos:
“This
message is from Him who wields the sharp and double-bladed sword. 13
I am fully aware that you live in the city
where Satan’s throne is, at the center of satanic worship; and yet you have
remained loyal to Me and refused to deny Me even when Antipas, My faithful
witness, was martyred among you by Satan’s devotees.
14 “And yet I have a few things against you. You tolerate
some among you who do as Balaam did when he taught Balak how to ruin the people
of Israel by involving them in sexual sin and encouraging them to go to idol
feasts. 15 Yes, you have some of
these very same followers of Balaam d among you!
16 “Change your mind and attitude, or else I will come to you
suddenly and fight against them with the sword of My mouth.
17 “Let everyone who can hear, listen to what the Spirit is saying to the churches: Everyone who is victorious shall eat of the hidden manna, the secret nourishment from heaven; and I will give to each a white stone, and on the stone will be engraved a new name that no one else knows except the one receiving it.[7]
Vers. 12–17.—The words of Christ to the
congregation at Pergamos.
“And
to the angel of the Church in Pergamos,” etc. “Few, if any, parts of the
world present greater attractions than Pergamos to the student of nature,
history, or art. It is associated with memorable names and wonderful exploits.
It is the native land of Homer, the oldest of the world’s poets, and of
Herodotus, the father of history, and “three of the seven wise men here began
their life. Among the wonders of the world, it boasted its Temple at Ephesus,
its Mausoleum in Caria, and its Colossus at Rhodes. The finest work of art, the
celebrated Venus, is attributed to this people.” Pergamos is not the least
attractive spot in this important district of the globe. It is about a three-day
journey from Smyrna, on the banks of Caicus, in the province of Mysia, a little
river famed in classic stories. It stands under the modern name of Bergama. Though it has fallen from its
original grandeur, it has not become a desolation or an abode for wild beasts.
In the passage before us, we have the record of the language which Christ, from the deep silence of eternity, addressed to a congregation of his professed disciples there. In looking into this language, we discover (1) a tone of authority; (2) a discrimination of character; (3) a reformative demand; and (4) a promise of blessedness. Here we have—
I. A tone of authority. “These things saith he which hath the sharp sword with two
edges.” A sword is an emblem of authority; a “two-edged one” may express
authority as well as terrible force. In ver. 16
of ch. 1 it is said, “Out of his mouth went a sharp two-edged sword.” It
is a moral, not a material sword-the
sword of truth; a sword that inflicts
no wounds upon existence but upon the errors
and wrongs of existence.
Two remarks are suggested. 1. Christ’s truth is authoritative. The sword is an emblem of authority. In every utterance of his, we have it. “Thus saith the Lord.” It comes not for mere study or speculation but with a binding force. It is not merely to be studied but obeyed. 2. Christ’s truth is mighty. It is a “two-edged sword.” It cuts in all directions and cuts to the central roots of error. What battles it has fought! what victories it has won! It destroys all wrong thoughts, all corrupt passions, and all wicked resolves. “It brings into captivity every thought to the obedience of Christ.”
II. A discrimination of character. “I know thy works.”
The passage suggests 1.
That Christ is fully acquainted with
circumstances under which all moral character is formed. Christ
describes exactly the moral position in which the Church lived. “And where thou dwellest, even
where Satan’s seat is.” “Satan’s seat” was there. It was the metropolis
of a heathen divinity—Æsculapius, the god of healing. “In his honor, a living
serpent was kept and fed in the temple, while the serpent worship was so marked
a characteristic of the place, that we find this reptile engraved on many of
its coins. Again, the practice of the priests of Æculapius consisted much in
charms and incantations, and crowds resorted to his temple, where lying
miracles of healing were vaunted to be performed, which were doubtless used by
Satan to obstruct and counterfeit the work of the apostles and the gospel”
(Rev. H. B. Tristram, LL.D., F.R.S.). Here, too, we are told that in this city
was held the “doctrine of Balaam, who taught Balac to cast a stumbling-block before the
children of Israel, to eat things sacrificed
unto idols, and to commit fornication.”
Also the “doctrine of the Nicolaitanes.” The
people holding these doctrines taught the people to eat things sacrificed to
idols, and to commit fornication. “The eating of idol meats would, in such a
city as Pergamos, be as great a stumbling block as caste at the present day in
India. To refuse to partake of things offered to idols was not only to renounce
idolatry, but it was also more, it was to abstain from almost every public and
private festivity, to withdraw, in great measure, from the social life of the
place.” Here, too, we are informed that Antipas, Christ’s faithful martyr, was
slain. Such was the Satanic scene in which the disciples of Christ lived and
wrought in Pergamos. Here they formed their character and accomplished whatever
good they did.
Here is one of the million
proofs that man’s moral character is not
necessarily formed by external circumstances, however antagonistic those
circumstances may be. Our benevolent Maker has invested all moral minds with
the power not only to rise above external circumstances, but to subordinate the
most hostile to their advantage.
2. That the eye of Christ recognizes every part of a man’s character, whether good or bad. In all characters, even the best, there is a mingling of the good and bad, and the elements of each are recognized. Mark what is here said concerning the good of the Church at Ephesus. “Thou holdest fast my Name, and hast not denied my faith.” Mark also what is said concerning the evil in them. It would seem that they did not sufficiently resist the wrong. “I have a few things against thee because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.” It would seem from this that they might have done more than they did in expelling by moral force such base and pernicious characters from their midst. So far as they failed, they were defective in faith, zeal, and courage. Thus Christ marks the evil and the good in the character of his disciples, approving the one and reproving the other.
III. A reformative demand. “Repent, or else I will
come unto thee.”
1. Repentance
is moral reformation. It is not a
mere change in theological belief, in outward conduct, or in ecclesiastical
relations and rituals, but in the heart, in the master disposition of the soul.
It is the turning of the whole from the selfish to the benevolent, from the
wrong to the right. It is, moreover, a law binding on all men. His word
commands man everywhere to “repent.” It is the necessity of all men. “Unless ye repent, ye
shall all likewise perish.”
2. Repentance is an urgent necessity. “Repent, or else I will come unto thee quickly.” I will come in retributive justice, and that quickly—quick as the lightning. “I will fight against them with the sword of my mouth.” Not a material sword but a moral. His word has the power to destroy as well as to save. A word of his can annihilate the universe. He has only to will, and it is done. His word carries fatal pestilences, devastating storms, and blighting famines. What an argument of terror is this urging the duty of moral reformation!
IV. A promise of blessedness. “He 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 hidden
manna and will give him a white stone and in
the stone a new name written, which no man
knoweth saving he that receiveth it.” The promises here made by the Spirit
are to a certain class—those who have conquered. Who are the conquerors in
life’s battles? Not those who, by sword or bayonet or any deadly
instruments, have destroyed the mortal lives of men. Such are not the victors
but victims of their own vanity, ambition,
greed, and brutal passions. The real conquerors in life’s battle are those
who conquer all the evils in their own
nature and get mastery over all their impulses and passions. He is the
sublimest conqueror who has crushed most of the wrongs and evils of life.
Two blessings are here promised
to such. 1. The choicest
nourishment. The “hidden manna.” “I will
give to eat of the hidden manna.” Though they absent themselves from the
sumptuous feasts of idolatry, referred to in the previous verses, they shall
have food far better—the “hidden manna.” Food fulfills two functions—it
satisfies and strengthens. The best food is that which supplies the most
happiness and the most vigor. This “hidden manna,” which is Christ, does this.
(1) His doctrines are bread to
the intellect. They are full of
nourishment for the mental powers. (2) It is fellowship—bread to the heart.
Loving intercourse with him will develop, strengthen, and gladden all the
sympathies of the heart. (3) His spirit
is bread to the whole life. To
partake of his spirit, the spirit of supreme love to God, consecration to the
true and the right, and universal sympathy with man, is to get that which will
invigorate every faculty and fiber of our being. His spirit is indeed the
strength of humanity. It is the moral wine that gives at once the highest
elevation to the soul and the strongest character. “He that eateth me”—my moral
spirit—“even he shall live by me.”
It promises 2. The highest distinction. (1)
The sign of distinction. “A white
stone.” “Perhaps,” says Dr. Tristram, “the white stone, the pure and sparkling
diamond, may be placed in contrast with the charms supplied to the votaries of
Æsculapius, with the cabalistic characters inscribed on them, and which were
worn as amulets to protect them from disease. This spiritual stone, inscribed
like the Urim, with a name which no man knew, may set forth the revelation
which the Lord will make to his faithful people, of mysteries hidden before
from kings and prophets, like the hidden manna and the Urim, seen by the high
priest alone, but which revelation of the glory of God can only be known by
those who have received him.”
(a) This may be a sign of acquittal.
In the ancient Greek courts of justice, it was customary to signify the
judgment pronounced upon the accused by throwing a stone into an urn; the black stone expressed condemnation and the
white acquittal. Thus Socrates was
convicted and condemned. There will be a public expression on the last day of
the acquittal of those who have won the battle.
(b) This may be a sign of qualification.
It seems that before the Levites and the priests under the Law were allowed to
minister at the altar, they were examined in order to ascertain whether they
were ceremonially clean or not. Ritualistic purity was regarded as the
necessary qualification for office. Those who were found to have this
qualification had a “white” stone presented to them. He who came forth from the
examination bore this sign of fitness for his sacerdotal vocation. Thus the
“white stone” here may mean that he who wins the moral battle of life will be
regarded as fit for the high services of the celestial world.
(c) This may be a sign of public
honor. It was customary in the Grecian games to give a “white stone” to
him who had won the victory. He who held this stone was entitled to be
supported at the public expense, had free access to all the festivities of the
nation, and was regarded as illustrious in all great gatherings. Thus he who
wins the moral battle of life shall be publicly honored. “A crown of glory is
prepared for him, which the Lord, the righteous Judge, shall give unto him on
that day.”
He will have free admission into all the honors of eternity. (2) The character of the distinction. What is the character? It is something new—it is a new name. “In the stone, a new name is written, which no man knoweth saving he that receives it.” What is this new name, the knowledge of which is entirely a matter of individual consciousness with him who has it? This is it, “sons of God.” No one knows anything of this sonship but he who is the subject of it.—D. T.[8]
“Anyone with ears to hear must listen to the Spirit and understand what He is saying to the churches. To everyone who is victorious, I will give some of the manna that has been hidden away in heaven. And I will give to each one a white stone, and on the stone will be engraved a new name that no one understands except the one who receives it. [9]
Multiple Pics Provided by Ansel Adams Gallery
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Revelation 2:17 “To Everyone Who Is Victorious, I Will Give Some of The Manna That Has Been Hidden Away in Heaven.”
[1] Tyndale House Publishers. 2015. Holy Bible: New Living Translation. Carol Stream, IL: Tyndale House Publishers.
v. verse
[2] Leadership Ministries Worldwide. 1996. Revelation.
The Preacher’s Outline & Sermon Bible. Chattanooga, TN: Leadership
Ministries Worldwide.
DS Deeper Study
[3] Leadership Ministries Worldwide. 1996. Revelation. The Preacher’s Outline & Sermon Bible. Chattanooga, TN: Leadership Ministries Worldwide.
[4] Butler, John G. 2010. Analytical Bible
Expositor: Revelation. Clinton, IA: LBC Publications.
[5] Leadership Ministries Worldwide. 1996. Revelation.
The Preacher’s Outline & Sermon Bible. Chattanooga, TN: Leadership
Ministries Worldwide.
NLT Scripture quotations marked NLT are taken from the Holy Bible, New Living Translation,
copyright © 1996. Used by permission of Tyndale House Publishers, Inc.,
Wheaton, Illinois 60189. All rights reserved.
[6] Barton, Bruce B. 2000. Revelation.
Edited by Grant R. Osborne. Life Application Bible Commentary. Wheaton, IL:
Tyndale House Publishers.
d 2:15
Balaam, literally,
“Nicolaitans,” Greek form of “Balaamites.”
[7] Taylor, Kenneth Nathaniel. 1997. The Living Bible,
Paraphrased. Wheaton, IL: Tyndale House.
D. T. D. THOMAS
[8] Spence-Jones, H. D. M., ed. 1909. Revelation.
The Pulpit Commentary. London; New York: Funk & Wagnalls Company.
[9] Tyndale House Publishers. 2015. Holy Bible: New
Living Translation. Carol Stream, IL: Tyndale House Publishers.
1 comment:
Perfect addition to my bible study on the 7 churches! Thank you.
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