(13) I know thy works.--Here, as in Revelation 2:9, some MSS. omit "thy works," and read, "I know where thou dwellest--even where Satan's seat is." The word is translated elsewhere "throne," and should be here, "Where the throne of Satan is." But why should this pre-eminence in evil be assigned to Pergamos? The answer is difficult. Some leave it unsolved, saying that in the absence of any historical notice, it must remain one of the unsolved riddles of these epistles. Prof. Plumptre suggests that the general character of the city, its worship and customs, in addition to the persecutions which the Christians had encountered, may well account for the description. 'sculapius was worshipped as the "Preserver," or "Saviour." The symbol of the serpent must have been conspicuous among the objects of adoration in his temple. Curious arts were practised; lying wonders were claimed; persecution had extended to death. Such evil in such a city may have led to its being regarded as the very head-quarters of the enemy.

Hast not denied.--Better, Thou didst not deny My faith in the days in which Antipas My faithful witness, was slain, &c.

Antipas.--Short for Antipater. (Comp. Lucas and Silas, short for Lucanus and Silvanus.) Nothing is known of Antipas. There are later traditions respecting him, but these are probably fancy-drawn.

Verse 13. - I know where thou dwellest. The words, "thy works and," are certainly an insertion here - both external and internal evidence are against them. Even where Satan's throne is. We must translate θρόνος "throne" here, as in Revelation 1:4; Revelation 3:21; Revelation 4:2, 3, 5, 6, 9, 10, etc. Throughout the Apocalypse heaven and hell are set over against one another; and as God has his throne, so also has Satan. The Authorized Version inconsistently alternates between "seat" (Revelation 11:16; Revelation 13:2; Revelation 16:10; Luke 1:52) and "throne," even in the same verse (Revelation 4:4). "The throne of Satan" has perplexed commentators. It probably refers to the infamous idolatry practised at Pergamum, which had a cluster of temples to Zeus, Apollo, Athene, Dionysus, Aphrodite, and AEsculapius. These all lay together in a beautiful grove called the Nicephorium, the pride of Pergamum, as the temple of Artemis was the pride of Ephesus. Some have thought that the mention of Satan points to the serpent, which is so prominent in the cultus of Aesculapius. But the context leads us rather to understand the abominations connected with the worship of Dionysus and Aphrodite. Others, again, think that "the throne of Satan" indicates the persecuting judgments pronounced against Christians; for Pergamum was a great judicial centre. We must be content to leave the question open. Thou holdest fast my Name. We have the same expression (κρατεῖν with the accusative) three times in this epistle and again in ver. 25 and Revelation 3:11. Just as in the literal sense κρατεῖν, with the accusative means "to seize" a man, i.e. his whole person (Matthew 14:3; Matthew 18:29; Revelation 7:1; Revelation 20:2), as distinct from laying hold of a part (Matthew 9:25; Mark 5:41), so in the figurative sense κρατεῖν with the accusative is "to hold fast" the whole of (Mark 7:3, 4, 8; 2 Thessalonians 2:15), as distinct from keeping a share in a possession common to many (Hebrews 4:14; Hebrews 6:18). On the emphatic repetition obtained by denying the opposite, "holdest fast and didst not deny," see notes on Revelation 3:8. The Greek text in what follows is a good deal confused, and cannot be determined with certainty; but the general sense is clear. In any case, "my witness, my faithful one" (Revised Version), is more accurate than "my faithful martyr" (Authorized Version). The reduplication of the article is frequent in St. John's writings, but in some cases it produces clumsiness to reproduce it in English: ὁ μάρτυς ὁ πιστός occurs here of Antipas, and in Revelation 1:5 of Christ; compare ἡ ἀγάπη ἡ πρώτη (Revelation 2:4), ὁ θάνατος ὁ δεύτερος (Revelation 2:11; Revelation 20:14; Revelation 21:8), ἡ ῤομφαία ἡ δίστομος (Revelation 2:12), τὸ μάννα τὸ κεκρυμμένον (Revelation 2:17), ὁ δεσπότης ὁ ἅγιος (Revelation 6:10), with John 4:9, 11; John 5:30; John 6:38, 42, 44, 50, 51, 58; John 6:38; 7:68; 8:16; 12:26; 14:15, 27; 15:9, 11; 17:13, 24; 18:36; 1 John 2:7 2John 13. Of Antipas nothing is known. The name is a shortened form of Antipater, as Nicomas of Nicomedes, Artemas of Artemidorus, Hermes of Hermodorus, Zenas of Zenodorus, Menas of Menodorus, Lucas of Lucanus, Domas of Demetrius; and therefore is not derived from ἀντί and πᾶς. Much mystical trifling has been expended over the name Antipas, which no doubt is the actual name of a once well-known sufferer for the truth. Probably of the Pergamene confessors, Antipas was the only one who was called upon to suffer death. The silence of Church history respecting a martyr thus honoured in Scripture is strange. Attalus, one of the chief martyrs of Lyons, was of Pergamum (Eusebius, 'Hist. Eccl.,' V. 1:17; comp. IV. 15:48). The repetition of "where Satan dwelleth" emphasizes this point, like the repetition of "repent" in ver. 5. It rather confirms the view that by "Satan's throne" is meant the judgment throne where the martyrs were condemned.

2:12-17 The word of God is a sword, able to slay both sin and sinners. It turns and cuts every way; but the believer need not fear this sword; yet this confidence cannot be supported without steady obedience. As our Lord notices all the advantages and opportunities we have for duty in the places where we dwell, so he notices our temptations and discouragements from the same causes. In a situation of trials, the church of Pergamos had not denied the faith, either by open apostacy, or by giving way so as to avoid the cross. Christ commends their stedfastness, but reproves their sinful failures. A wrong view of gospel doctrine and Christian liberty, was a root of bitterness from which evil practices grew. Repentance is the duty of churches and bodies of men, as well as of particular persons; those who sin together, should repent together. Here is the promise of favour to those that overcome. The influences and comforts of the Spirit of Christ, come down from heaven into the soul, for its support. This is hidden from the rest of the world. The new name is the name of adoption; when the Holy Spirit shows his own work in the believer's soul, this new name and its real import are understood by him.I know thy works,.... Both good and bad, and which in that pure part of this church, which opposed the growing corruptions of antichrist, were for the most part good,

And where thou dwellest, even where Satan's seat is. Pergamos was a city very much given to idolatry, here Satan reigned while it was Pagan, and so was a fit emblem of the idolatrous church of Rome. Pausanias says (a), the country the Pergamenes inhabited was sacred to the Cabiri, the chief gods of the Heathens. And the same writer (b) observes, that Aesculapius particularly was worshipped at Pergamos; and hence he is called by Martial (c) the Pergamean god; to his temple here, men used to go from different parts of the world for cure of diseases; hither Antoninus the emperor went for such a purpose, as Herodian (d) relates; and this being a common thing, hence Lucian (e) scoffingly says, that Aesculapius had an apothecary's shop at Pergamos. As Rome, and its dominions, were the principal seat of the church in this period of time, it may well be called Satan's seat or throne; not only because it had been the seat of the Roman emperors, the ten horned and seven headed beast, Revelation 13:2; but because it was the seat of antichrist, which the great dragon Satan gave him, whose coming was after the working of Satan, and he was influenced by him; and who, like Satan, exalted himself above all that is called God; yea, placed himself in the temple of God, the church, as God, showing himself to be God, assuming that power to himself which only belonged to God. Moreover, he may be called so for his enmity and malice against the saints, and for his art and subtlety, and insidious methods to ensnare and destroy them. Now to dwell where such an one has his seat, his throne, has a kingdom, power, and authority, must be very uncomfortable, as well as dangerous; and required great care, circumspection, and prudence how to behave: and yet to the commendation of this church it is said,

and thou holdest fast my name, and hast not denied my faith: the pure members of this church are the two witnesses, which rose up at the beginning of the apostasy of Rome, and bore their testimony against it, and for the truth; and continued to do so amidst all the corruptions and persecutions of that state: these are the two olive trees, that, through the golden pipes of the word and ordinances, emptied the golden oil of Gospel truths out, of themselves, pure and incorrupt, and the two candlesticks that held forth the light of the Gospel in the darkest times of Popery; these held fast the name of Christ, or the Gospel, and denied not, but confessed the doctrine of faith in the worst of times. They had the truths of the Gospel in their possession, which were dear and valuable to them; and whereas there was danger of losing them, they held them fast, with great courage, magnanimity, and strength, though the greater number was against them, and they were attended with reproach and persecution:

even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. Antipas is the proper name of a man; so a son of Herod was called (f), even he that beheaded John, and mocked Christ: and there might be a man of this name at Pergamos, that might suffer martyrdom for the Gospel of Christ; and who was an emblem of the confessors, witnesses, and martyrs, that suffered for Christ, in this period of time, through their opposition to the popes of Rome; for Antipas is the contraction of Antipater, and is the same with Antipapas, or Antipappas, which signifies one that is against the pope, an opposer of that holy father; and so intends all those that made head against him, upon his rising and revelation, and when he assumed the power he did to himself; such as the Waldenses and Albigenses particularly, who set themselves against him, openly declared that the pope was antichrist, and that his government was tyrannical, and his doctrines the doctrines of devils, abominable and fabulous. They bore a faithful testimony against all his corruptions and innovations, and became martyrs in the cause of Christ, many thousands of them being slain for his sake within the dominions of this firstborn of Satan. The Alexandrian copy reads "Anteipas"; and his name is left out in the Syriac and Arabic versions,

(a) L. 1. sive Attica, p. 8. (b) L. 3. sive Laconica, p. 215. (c) L. 9. Epig. 14. (d) Hist. l. 4. c. 14. (e) In Icaro Menippo. (f) Joseph. Antiqu. l. 17. c. 1. sect. 3. De Bello Jud. l. 1. c. 28. sect. 4.