Opening the Book of Revelation – part 10 Listen to Audio

                                    July 15, 2009

 

  Having viewed 2:12-13, we now turn to the Lord’s “few things against you”.

2:14- note “doctrine of Balaam”- which turns our attention back to Numbers 25:1-13 where Israel involved herself with idolatry of the Moabites and immorality as well due to the influence of the prophet, Balaam.  The seriousness of the sin is witnessed in the anger of the LORD in vs.3 and the subsequent plague in vs.8.  The doctrine [Gk.=didachan] would appear to be one of licentiousness (abuse of grace by immorality and compromise with what is forbidden)—see Jude 4, II Peter 2:14-15, 18-19.  The Gnostics of the first century twisted “grace” into a license by distorting the principle that believers were not under law (Rom.6:14).  Note the similarity in Rev.2:20 at Thyatira.

   The issue of meats offered to idols had previously been a source of difficulty

in churches—see I Cor.8:4-13 and Rom.14:14-21.  Frequently, meat was placed as dedicated to a pagan god; believers struggled with how their use of such meat postured them as giving token agreement to idolatry.  Caution had to be taken, as the line of appropriated separation was not always easy to mark.   Somehow, believers at Pergamos had developed a teaching that led them to participation in actual idolatry (I Cor.10:14).

    Further, the Greco-Roman culture was marred by a tolerance for low morality with believers needing to resist this low standard. Church leaders (in Pergamos) had compromised moral standards by tolerating immorality—note the frequency of addressing immorality –Rom.12:8-9, 13:13; I Cor. 6:18; Gal.5:19; Eph.5:3; Col.3:5; I Thess.4:3-4; I Tim.4:12, 5:22; II Tim.2:22; Titus 2:4-7; Heb. 13:4; James 4:4; I Peter 4:2-3; II Peter 2:13-14; I John 3:3-4.  Paul makes clear

marriage was intended to eliminate such immorality –I Cor.7:1-2.

 

2:15- added to this calamity was “the doctrine of the Nicolaitanes”—see notes on part 7.  What earlier was a “deed” was now formalized doctrine.

Pergamos has sinned through doctrinal compromise joined with immorality

and the surrender of each believer’s priesthood to a “clergy” of power.

The legitimate practice of Christianity was threatened by this adaptation

to pagan morals, worship and hierarchical power.

 

2:16- once again, Christ calls for a church to “repent”—there must be an immediate and deliberate correction of these problems.  If not, then “I will come to you quickly and fight against them…”  It is assumed that the identity of “them” are the believers involved in the sins of vs.14-15.  Spiritual

decay may occur slowly, but correction must be done immediately.  There is no slow process of repentance, but a choice followed by action.  If not corrected,

then divine discipline is in order—Heb.12:5-13.

 

2:17- again, the warning or caution is given to the churches to hear and respond to the Lord’s rebuke.  This verse issues a promise to those who

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“overcome” by offering “hidden manna”—which connects with Israel

in the wilderness—see Exodus 16:14-35—the food whereby the LORD sustained them during their journey to the Promised Land.   Added to this is the promise of a “white stone, and on the stone a new name written which no one knows…”.  Together, the “manna, white stone and new name” express a

exceptional privilege to those who overcome. 

1) In John 6, Christ Himself is compared to this earlier manna of Israel; thus,   

  “hidden manna” may relate to intimacy or fellowship with the Victorious One,

  who is Christ (1:17-18)   Overcomer status allows for unique fellowship with the

  Ultimate Overcomer, Christ.

2) The white stone/name indicates a superior identity or access—similar

  concepts are found in 3:12.  Light or white stones were used to indicate

  acquittal in court (non-guilt).  The “new name” may be a way of showing

  that the believer who is faithful (although viewed as weak and base by the

  world- I Cor.1:27-28) has a new identity in the reign of Christ- see Rev.20:4, 6-

  he/she possesses a superior position and privilege due to their faithfulness

  to Christ.

Also, note that although the letters are written to address collective or group sin by the churches, the promises are entirely to individuals, who rise above the group and achieve superior obedience in the midst of difficulty.