Apocalisse 2:13-16

DISCOURSE: 2488
EPISTLE TO PERGAMOS

Apocalisse 2:13. 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. 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. So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate. Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

IN this epistle we have a mixture of commendation and reproof; and, corresponding with each, a mixture of menace and encouragement. The promise, as before, we shall leave for a distinct and separate discourse. At present, the two points for our consideration are,

I. The fidelity commended—

This was doubtless eminent and praiseworthy—
[Great were the snares with which the godly were encompassed in that city: on the one hand were licentious professors, who indulged in and vindicated the vilest excesses; and on the other hand were cruel persecutors, who were ready to drag to prison and to death all who should approve themselves faithful to their God. In truth, to such a degree did both these characters prevail, that Satan might well be said to have placed his throne there.

Yet, in the midst of all these temptations, they would not either deny or dishonour their Divine Master. They had even seen Antipas, probably their pastor, sacrificed before their eyes; and knew not but that the same fate awaited them: yet would they not renounce their holy profession, or in any respect prove themselves dissemblers with God. This was a conduct highly pleasing to God; and the Lord Jesus Christ, who knew not their works only, but all the circumstances under which those works were performed, notes them in this epistle with special approbation.

]
The same fidelity God expects from us—
[We, through mercy, live in less trying times, and are in no danger of suffering martyrdom for our adherence to Christ. But we have temptations enough to prove us, whether we will serve our God in sincerity and truth. If Satan’s “throne” be not here, his habitation is: for, in truth, where is the place in which “he dwells” not? And to those who are exempt from greater evils, the smaller evils are great.

If we be not in danger of imprisonment and death for the faith of Christ, there are lighter kinds. of martyrdom to which we are exposed: hatred, and contempt, and persecution in a variety of ways, are the sure portion of those who will live godly in Christ Jesus: and these are not easy for flesh and blood to bear. But we must be willing to bear whatever cross may be laid upon us. We must even learn to “glory in tribulation,” for the Lord’s sake; and, like St.

Paul, to account the most cruel death a matter of congratulation rather than condolence, if endured for righteousness’ sake [Note: Romani 5:3.Filippesi 2:17.]. Our “faithfulness must extend even unto death, if ever we would enjoy a crown of life.”]

But our admiration of this Church is sadly lowered by,

II.

The unfaithfulness reproved—

However they might palliate their conduct, they deserved reproof—
[There were amongst them those who held the doctrine of the Balaamites, and of the Nicolaitanes; both of whom considered it lawful to conform to idolatrous practices, and to indulge themselves in licentious habits. The Balaamites, it should seem, were libertines; (for Balaam knew that his practices were evil, and would bring the wrath of God on those who followed them [Note: Numeri 25:1; Numeri 31:16.

]:) and the Nicolaitanes probably were Antinomians, who persuaded themselves that idolatrous concessions, and lewd indulgences, would consist with an adherence to the Gospel. But such persons should not have been tolerated: they should have been checked in their career: and, if they had persisted in their sentiments and habits, they should have been excommunicated. If such “leaven were not purged out,” what could be expected, but that the whole Church would in time be penetrated with its malignant influence? They should have felt a zeal for the honour of their God: they should have exercised more holy love towards the different members of their Church, and have laboured to screen them from the temptations to which they were thus exposed.

And of this supineness it became them to “repent.” They well knew how Eli had been punished for not expelling his own sons from the priesthood; and they should have exercised the authority that was vested in them by Christ himself [Note: Matteo 18:17.]: and, if they did not repent of this their wickedness, the Lord declared “he would come quickly, and fight against them with the sword of his mouth;” denouncing against them the judgments inflicted on the Israelites whom Balac had ensnared, of whom no less than twenty-four thousand fell in one day [Note: Numeri 25:9.]

Nor will it suffice for us to avoid sin ourselves, if we labour not also to prevent it in others—
[Persons will extol charity: but what has charity to do with the allowance of known and open sin? It is not charity to “call evil good, or good evil,” or to account sin to be no sin. Men will commend toleration also: but what has toleration to do with sin? Persons are to be tolerated; but not sins; and especially such sins, and more especially in the Church of God.

St. Paul, in reference to heresies, as well as to open lusts, gives us the most explicit direction: “An heretic, after the first and second admonition, reject; knowing that he that is such, is subverted, and sinneth, being condemned of himself [Note: Tito 3:10. See also Romani 16:17.

2 Tessalonicesi 3:6; 2 Tessalonicesi 3:14 and 2 John, ver. 10.].” Doubtless we must be careful not to brand for heresy that which is not manifestly declared to be so in the word of God: and we must “receive in the spirit of meekness a brother that has been overtaken with a fault [Note: Galati 6:1.

],” even as the incestuous Corinthian was received after his penitence had been duly manifested to the satisfaction of the Church [Note: 2 Corinzi 2:6.]. But still our duty is clear: we must not only “have no fellowship with the unfruitful works of darkness, but must rather reprove them [Note: Efesini 5:11.

];” “looking diligently lest any root of bitterness spring up to trouble us, and thereby many be defiled [Note: Ebrei 12:15.]. Nor are we to beguile ourselves with the specious name of candour. Candour has respect to motives, rather than to acts. In relation to open sin, we must act towards the body of Christ as we would towards a diseased member of our own body: we should suffer the amputation of one member, for the purpose of preserving the whole body from disease and death: and on the same principle must the Church inflict its censures, even to excommunication, on any member, which will not be healed, and cannot be retained without danger to the whole body.

And if we, through indifference, will sanction such persons, by forbearing to put them out of the Church, we must expect that Christ will manifest his displeasure against us, and inflict on us the judgments threatened in his word. If we will thus “be partakers of other men’s sins, we must expect that God will also make us partakers of their plagues [Note: Apocalisse 18:4.].”]

Two things, then, from this subject, I would earnestly recommend:
1.

Be firm—

[Decision of character well becomes every child of God. In matters of smaller moment we can scarcely be too complying: but when “either sins or errors solicit our indulgence, we cannot be too firm:” we must “hate even the garment spotted by the flesh [Note: Jude, ver. 23.].” Perhaps in the Church you have little power to testify your abhorrence of sin: but you have in your families, and amongst your friends: and whatever influence you have, you should exert it for God.

We are expressly told, “Thou shalt in any wise reprove thy brother, and shalt not suffer sin upon him [Note: Levitico 19:17.].” And if you be threatened by any, on account of your adherence to Christ, your path is plain: “Fear not those who can only kill the body, and after that have no more that they can do: but fear Him who can destroy both body and soul in hell: yea, I say unto you, Fear Him [Note: Luca 12:4.

].” Tell me, I pray you, Does Antipas at this moment regret the sufferings he endured, and the sacrifice he made, even of life itself, for Christ’s sake? The very name here given him, “My faithful martyr,” is a pledge, that neither you, nor any who shall follow his steps, will ever regret their fidelity to such a Master. “Save your life by unfaithfulness, and you will lose it: but lose it for your Lord’s sake, and you shall save it for ever [Note: Matteo 10:39.].”]

2. Be consistent–

[You would surely have thought, that they who had braved death itself for Christ’s sake could not have any thing to deplore. But here are the saints at Pergamos called to “repent” of their inconsistency, lest the heaviest judgments should be inflicted on them. Know, then, your whole heart and your whole soul must be under the regulation of a divine principle, and an entire consistency pervade your whole life.

Religion must be carried into every thing. Religion must be in the soul what the soul is in the body. The souls sees in the eye, hears in the ear, speaks in the tongue, and actuates every member of the body: there is not a single motion which is not under its influence. Thus must every action of your life be regulated by a religious principle, and “every thought of your heart be brought into captivity to the obedience of Christ.

” Then will you have nothing to fear from the two-edged sword of Christ; but be approved by him, in the day that he shall judge the world in righteousness and truth. “He knows your works;” and will be as glad to testify of them to your honour, as ever you can be to receive from him this token of his approbation.]