SEV Biblia, Chapter 2:12
¶ Y escribe al ngel de la Iglesia que est en Prgamo: El que tiene la espada aguda de dos filos, dice estas cosas:
Clarke's Bible Commentary - Revelation 2:12
Verse 12. The angel of the Church in Pergamos] See the description of this place, chap. i. 11. Which hath the sharp sword] See on chap. i. 16. The sword of the Spirit, which is the word of God, cuts every way; it convinces of sin, righteousness, and judgment; pierces between the joints and the marrow, divides between the soul and spirit, dissects the whole mind, and exhibits a regular anatomy of the soul. It not only reproves and exposes sin, but it slays the ungodly, pointing out and determining the punishment they shall endure. Jesus has the sword with the two edges, because he is the saviour of sinners, and the Judge of quick and dead.
John Gill's Bible Commentary
Ver. 12. And to the angel of the church in Pergamos write , etc.] Of the city of Pergamos, (see Gill on Revelation 1:11). In it was a church of Christ, but when it begun, and how long it lasted, is not certain. Antipas, who is mentioned, ( Revelation 2:13); is thought, by some, to have been the pastor of it. Though, according to the Apostolical Constitutions f66 , Caius was the first bishop of it; and it appears, that in the second century there were several in this place that suffered martyrdom for Christ, as Carpus, Papulus, and a woman whose name was Agathonice f67 . Attalus, the martyr, who suffered in the same century, was also a native of this place f68 . In the fifth century there was a bishop of Pergamos in the council at Ephesus; and in the sixth century, there was one in the fifth synod at Constantinople; and in the seventh century, Theodorus, bishop of the church here, was in the sixth synod held at the same place; and in the eighth century one Pastilas was bishop of Pergamos; and in the same age, Basil, bishop of this place, was in the Nicene synod f69 ; and the Christian name now is not wholly, though almost extinct; for when our countryman, Dr. Smith f70 , was there, there was a little church called St. Theodore's, whither a priest was frequently sent from Smyrna, to perform divine service, there being but a very few Christian families in it. This church represents the church from the time of Constantine, and onward, rising up to, and enjoying great power, riches, and honour Pergamos signifies high and lofty; things that were sublime and lofty, were, by the Greeks, called ta pergama , and also all high and lofty towers f71 . It was built under a very high and steep mountain, upon the top of which a tower was erected, by the lords of the lesser Asia, which still continues f72 . The church it represents had its principal seat at Rome, where Satan dwelt, ( Revelation 2:13); which signifies exalted likewise; and it introduces the man of sin, antichrist, the popes of Rome, who exalted themselves above all that is called God, princes, kings, and emperors; whom they excommunicated, dethroned, trod upon their necks, kicked off their crowns, and obliged them to hold their stirrups while they mounted their horses, with other haughty action, too many to name. These things, saith he, which hath the sharp sword with two edges : of which (see Gill on Revelation 1:16); This title is used partly to show, that the only weapon this church, and the true ministers and members of it had, to defend themselves against the growing corruptions of antichrist, who in this interval rose up by degrees, and was revealed, and came to the height of his power, was the word of God, the Scriptures of truth; and partly to show, that in process of time, though not in this period, the man of sin should be destroyed, with the breath of Christ's mouth, and the brightness of his coming; of which his fighting against the Nicolaitans, with the sword of his mouth, ( Revelation 2:16); is an emblem.
Matthew Henry Commentary
Verses 12-17 - The word of God is a sword, able to slay both sin and sinners. It turn and cuts every way; but the believer need not fear this sword; yet thi confidence cannot be supported without steady obedience. As our Lor notices all the advantages and opportunities we have for duty in the places where we dwell, so he notices our temptations an 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 an 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 i 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' soul, this new name and its real import are understood by him.
Greek Textus Receptus
και 2532 τω 3588 αγγελω 32 της 3588 εν 1722 περγαμω 4010 εκκλησιας 1577 γραψον 1125 5657 ταδε 3592 λεγει 3004 5719 ο 3588 εχων 2192 5723 την 3588 ρομφαιαν 4501 την 3588 διστομον 1366 την 3588 οξειαν 3691
Vincent's NT Word Studies
12. Pergamos. The proper form of the name is Pergamum. It was situated in Teuthrania in Mysia, in a district watered by three rivers, by one of which it communicated with the sea. The original city was built on a lofty hill, which afterward became the citadel as houses sprang up around its base. The local legends attached a sacred character to the place, which, together with its natural strength, made it a place of deposit for royal treasure. The city was mainly indebted to Eumenes II. (B.C.197-159) for its embellishment and extension. In addition to walks and public buildings, he founded the library, which contained two-hundred-thousand volumes, and was second only to that of Alexandria. The kingdom of Pergamum became a Roman province B.C. 130; but the city continued to flourish, so that Pliny styled it by far the most illustrious of Asia. All the main roads of Western Asia converged there. Pergamum was celebrated for the manufacture of ointments, pottery, tapestries, and parchment, which derives its name (charta Pergamena) from the city. It contained a celebrated and much-frequented temple of Aesculapius, who was worshipped in the form of a living serpent fed in the temple. Hence Aesculapius was called the God of Pergamum, and on the coins struck by the town he often appears with a rod encircled by a serpent. The great glory of the city was the Nicephorium, a grove of great beauty containing an assemblage of temples. The city has been described as a sort of union of a pagan cathedral-city, a university-town, and a royal residence, embellished during a succession of years by kings who all had a passion for expenditure and ample means of gratifying it. The streams which embraced the town irrigated the groves of Nicephorium and of Aesculapius, in which flourished the licentious rites of pagan antiquity. The sacred character of the city appears in coins and inscriptions which described the Pergamenes by the title claimed by the worshippers of Diana at Ephesus, newkoroi temple-sweepers or sacristans.
The sharp sword with two edges. See on chapter i. 16.
