Pergamos
THE state of things in this Church is very 4, different to that which has just occupied us in Smyrna. Here no mention is made of tribulation or poverty: on the contrary, the Church was “dwelling” where Satan’s throne is. So long as there was pressure and trial from outside, it only had the effect of purifying and detaching from the world; but now where this has ceased, the Church has settled down into the world and dwells where Satan rules. To accept honor and position from the world, as Lot did, is a very different thing from going through the world as a pilgrim and a stranger, like Abraham, passing on in the energy of faith to the heavenly rest above. Yet the special characteristic of the Church is that she is united to a heavenly Christ, and all her hopes and aspirations are where He has gone. Alas! this is easily forgotten, present things exercise a power over the soul, and the people of God get caught in the world in some way or other.
Another thing here was the allowance of evil doctrine. Bad doctrine is even more subtle and dangerous than bad practice, and its effects are more far-reaching. If the supply of water to one dwelling in a city becomes tainted, the result may be serious; but how much more so if the supply should become vitiated in its very source and spring.
There were those who held the doctrine (it does not say they taught it, possibly they did, but they held it) of Balaam. Balak hired the false prophet to curse the people of God, but this only brought out what the people were in God’s thoughts, and Satan’s efforts were turned into a blessing. If Balaam could not succeed in this way, he did so only too well by seduction. It was Balaam who suggested to Balak to cast a snare before the children of Israel, for “through the counsel of Balaam” the people were caused to “commit trespass against the Lord in the matter of Peor”: (Num. 31:16). Caught in this snare, they fall into the ways of the world both in religious and moral evil. There were also amongst them those who held the doctrine of the Nicolaitanes — very different this to the Church at Ephesus, where they hated even the “deeds” of the Nicolaitanes. Whatever this doctrine may have been, whether it was abuse of free grace (as some have thought) or not, we know that it was hateful to Christ.
The aspect in which the Lord is presented to this Church is more distinctly judicial than either of the preceding ones; it is as “He which hath the sharp sword with two edges.” Here it is in connection with judgment in the Church, and in chapter 19:15 we have the same symbol in connection with the judgment of the world. Historically, the state of things here indicated was that which ensued after the cessation of the persecution which took place under the heathen emperors, when the Church was applauded and caressed by the world, leading to increasing darkness and evil of every kind.
It has been remarked by writers on Church history that it would be a mistake to suppose that, when corruptions and errors came into the early Church, individual voices were not raised against them. They were, such voices were plainly heard, but they were lost and drowned in the general decline and darkness that was coming in; the world, in one shape or another, was swamping everything in the Church. Nevertheless the Lord recognizes what He can that is good — the fruit of His own grace indeed — as He always does. They held fast His name and had not denied His faith. Thus it was no small mercy that in spite of all the efforts of Satan in raising up such men as Arius, Neorius, and many others about this very period, and in the face of abounding corruption and evil, the great fundamental truths as to the Person of Christ as very God and very man, two natures united in one Person, were strongly asserted and maintained.
God in His infinite grace overruled in such a way, and raised up witnesses for the truth, so that these great cardinal truths should remain, however deep the darkness which clouded and hid from view the superstructure of the Christian faith.
“Repent,” He says to this Church also, “or else I will come unto thee quickly, and will fight against them with the sword of my mouth.” He does not say, I will fight against thee, but against them; for, however He may chasten, those whom He cuts off are not His own, but the evildoers.
The promise to the overcomer here is particularly precious and in keeping with the state of the Church. “To him that overcometh will I give to eat of the hidden manna:” the manna was a type of Christ, the true Dread come down from heaven to be fed upon by faith. Moreover Moses was commanded to “take a pot, and put an omer of manna therein, and lay it up bore the Lord,” so it was laid up “before the testimony.” Thus the hidden manna typified Christ; but Christ, we may say, under the immediate eye of God, as understood and appreciated by Him. The One over whom, at His baptism, when taking His place in infinite grace amongst the repentant remnant of His people, the heavens could open as a worthy object, and the Father’s voice could own as “My beloved Son.”
What a reward it is, then, to the overcomer here to eat of the hidden manna — to have counion with the Father, with God Himself in His thoughts about His beloved Son! If the world was swamping everything in the Church, is it not a blessed reward for the faithful ones to be permitted to enter into God’s thoughts, His appreciation of Christ, in the secrecy of counion with Him outside the world?
Then there was another individual mark of approval. He would give a white stone, with a new name inscribed which no one knows but he who receives it. Christ Himself, as we see Him revealed in warrior-judgment in chapter 19, has a “name written that no man knew but Himself.” Being the Infinite, none could comprehend His Being: but here in chapter 2, He who has authority to give, gives in His sovereign grace a new name unknown to any but the one who receives it. There are many joys and privileges which Christians have in common, in fellowship with one another; but there is also that which is personal between the soul and Christ, and here it is that personal, individual reward which is peculiar to him who receives it.
Thyatira
The address to Thyatira, which is the fourth of the seven churches, indicates a still darker and more corrupt state of things than that which has occupied us hitherto. The character in which the Lord is presented is as “the Son of God, who hath His eyes like unto a flame of fire, and His feet are like fine brass.” Nothing escapes Him, He sees, discerns, and judges unsparingly all that is passing in the Church. At the same time He recognizes all He can that is good, and these were works, love, faith, service, and patience; and the last works were more than the first. The very darkness and corruption around made the devotedness to Him all the more precious where it was found.