REVELATION

In This Section

REVELATION 2:5-7, 2:8-11, 2:12-17

REVELATION 2:5-7

In analyzing the sentences in Revelation that are used to create the foundation of the Not Eternally Saved Theory, we must first get a little bit of Background information on Revelation. Revelation is primarily an apocalyptic writing. What this means is that Revelation is the enlightenment, and warning prophecy of the apostle John that he received directly from God in a vision. John's Revelation letter opens with this,

"1 The Revelation of Jesus Christ, which God gave Him to show to His bond-servants, the things which must soon take place;" (Revelation 1:1)

The word, Revelation, here is, apokalypsis in the Greek. Apokalypsis, or apocalypse is a word that means: "to expose in full view what was formerly hidden, veiled, or secret." But, this does not mean that this revelation is only a record of things that are to come in the future. Certainly it is a revelation of some events that Christ told John were coming in the future, but it is also a divine revelation of the way things are existing among the world-culture at the exact time John is writing his epistle. Subsequently, Revelation contains writings that record some things that John had seen which had already transpired. The resurrected Christ told John in the beginning of John's vision,

"write the things which you have seen, ..." (Revelation 1:19)

[Those things, of course would be the past events that John as a disciple, and primary apostle, had witnessed. Christ goes on to instruct John, saying,]

"... and the things which are, ..." (Revelation 1:19)

[This is both the things John is familiar with (as seeing) at the exact moment he was receiving His revelation, and also what God is about to reveal to John concerning the state of the world around John in his time. Christ goes on and says,]

"... and the things which will take place after these things." (Revelation 1:19)

So, John is writing concerning the things that he had seen, the things that are, as well as the things that will take place after these things that are.

One distinctive characteristic of the Revelation letter, is that it is full of colorful metaphor, poetic descriptions, and symbolic language. This type of language is all the same kind of language that we typically find in other apocalyptic writings and ancient prophecies. Christ is described as having stars in his right hand and a sword coming out of His mouth in Revelation 1:16. In chapter 3, the church of Laodicea is described as also being there in Christ's mouth. Christ says in the message to the Laodiceans,

"I will spit you out of my mouth" (Revelation 3:16)

In Revelation 4:5, the seven churches are told that seven burning lanterns are really seven spirits. In Revelation 5:5-6. The seven churches are told that Christ is a lion, yet, at the same time, Christ appeared as a lamb standing as if slain. Further, Christ had seven horns, and seven eyes; and the seven horns, and seven eyes, are also seven spirits of God. There are horses with heads like lions. They have fire, brimstone, and smoke coming out of their mouths, and their tails are like snakes with heads on them, (cf. Revelation 9:17). This is apocalyptic language, which, as we see, is why it sounds so strange. There are more examples: there are two witnesses who are olive trees, and at the same time they are also lampstands (cf. Revelation 11:3-4). Jerusalem, where Christ was crucified, is a great city that is known as Sodom, and also Egypt, (cf. Revelation 11:8). There is a woman clothed with the sun, and the moon is under her feet, and on her head there is a crown of twelve stars, (cf. Revelation 12:1). In Revelation 12:3-4, there is a great red dragon, and his tail sweeps away a third of the stars of heaven. Later, in Revelation 12:14, wings are given to the woman so she can fly. Through the rest of chapter 12, we see that the serpent pours water out of his mouth like a river, and the earth even has its own mouth. This same type of colorful and bizarre apocalyptic language goes on and on through the rest of Revelation. The point is that Revelation is full of strange, and colorful, symbolic language.

The dictating source of this revelation is Christ. The witness and author is the apostle John, the son of Zebedee. This is the same apostle John who wrote the Gospel of John, 1 John, 2 John, and 3 John.

As we get into Revelation, there are four important things that are apparent in chapter one, which give us the flow and historic context.

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First, according to Revelation 1:9, we read that John received his vision from God while exiled to the island of Patmos for preaching the word of God and the testimony of Jesus.

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Secondly, there is a burning urgency concerning John's revelation from God; in writing it, and also in sending it out. John wastes no time in getting out the urgency of the apocalypse. He says in verse 1,

"1 The Revelation of Jesus Christ, which God gave Him to show to His bond-servants, the things which must soon take place;" (Revelation 1:1 emph. mine)

John knows that something is about to happen. So, we read in verse 3,

"3 Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it; because the time is near." (Revelation 1:3 emph. mine)

The time is close at hand, and so we read in verse 7,

"7 Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him;" (Revelation 1:7 emph. mine)

"Those who pierced Him," are those who crucified Him in Jerusalem who happen to still be alive at the time of the giving of this apocalypse. The same urgency, and immediacy is found throughout the rest of Revelation. In chapter 2, John writes to the Asian church in Smyrna,

"10 Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you will be tested," (Revelation 2:10 emph. mine)

To the Asian church at Pergamum, John writes that Jesus says,

"16 ... I am coming to you quickly," (Revelation 2:16 emph. mine)

To the Asian church at Thyatira, we read Christ saying,

"... what you have, hold fast until I come." (Revelation 2:25 emph. mine)

In chapter 3, John warns the Asian church in Sardis,

"... if you do not wake up, I will come like a thief," (Revelation 3:3 emph. mine)

To the Asian church at Philadelphia--Christ says,

"10 Because you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell on the earth. 11 I am coming quickly; hold fast what you have, so that no one will take your crown." (Revelation 3:10-11 emph. mine)

We find the same sense of urgency and immediacy in chapter 22, where we read

"the God of the spirits of the prophets, sent His angel to show to His bond-servants the things which must soon take place. 7 And behold, I am coming quickly. Blessed is he who heeds the words of the prophecy of this book." (Revelation 22:6-7)

John declares in 22:10,

"10 And he said to me, 'Do not seal up the words of the prophecy of this book, because the time is near.'" (Revelation 22:10)

In 22:12,

"Behold, I am coming quickly," (Revelation 22:12)

And finally in 22:20, Jesus says,

"Yes, I am coming quickly." (Revelation 22:20)

So we see that John's prophetic Revelation carries apparent urgings and declarations of immediacy concerning his contemporary world.

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This, leads me to the third thing we must recognize, and that is that John is writing this with primarily an eternally spiritually saved audience in mind, though the unsaved will also be effected by the revelation. John indicates his primary audience in a kind of doxology of thankful recognition in verse 5, where he says,

"... Him who loves us and released us from our sins by His blood--6 and He has made us to be a kingdom, priests to His God and Father ..." (Revelation 1:5-6)

The primary audience that John is writing to have already been released from their sins by the blood covenant of Christ's atonement in propitiation for their sins. They have the righteousness of God imputed to them that nullifies any NEST philosophy. They are, in fact, once saved in eternal spiritual salvation (OSIESS), also known as once saved always saved (OSAS) perseverance of the saints, and eternal security. Additionally, it was not their work, in any shape or form, which made them to be a kingdom, and priests. It was all Christ's work for those whom He loves.

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This naturally leads to the fourth important point that we must recognize, and that is that John's immediate saved audience that he has received his revelation to record, and send to, is, in fact, seven actual churches that are in Asia, (which were but a few miles away, directly across the water from Patmos where John was exiled), in what is now modern Turkey. We read in the opening,

"4 John to the seven churches that are in Asia: ..." (Revelation 1:4 emph. mine)

The Lord has a revelation for these Asian people, and He wants His revelation written and sent to them (cf. Revelation 1:11). John is their contemporary. He says he is going through the tribulation with them,

"9 I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus." (Revelation 1:9 emph. mine)

We read John saying that the seven designated church audiences were appointed to Him by the Lord;

"10 I was in the Spirit on the Lord's day, and I heard behind me a loud voice like the sound of a trumpet, 11 saying, 'Write in a book what you see, and send it to the seven churches: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.'" (Revelation 1:10-11)

In the closing paragraph, at the end of the letter, we read,

"I, Jesus, have sent My angel to testify to you these things for the churches ["the churches," plural and specific]" (Revelation 22:16)

The word, "church," in New Testament usage, means the called out ones. It also means the gathered, or assembled called out ones who are saved. It is the Christian community. In John's day, churches were often associated with their standing city areas, and would be addressed that way, like for example, Paul's address to the called out and gathered communities in Corinth, where he says,

"the church of God which is at Corinth," (1 Corinthians 1:2)

The main consideration, with this fourth point, is that Christ's revelation to John is meant directly for seven actual and specific Asian churches that are associated with seven actual and specific cities (see footnote 1 below).

As we proceed to follow the flow of Revelation, we notice that John says that he has received a revelation from the Lord. Then, John gives us an enlightening fact in verse 12 that we will need to know as we continue. John says that he saw the risen Christ standing in the middle of seven golden lampstands. Then John explains what the lampstands are. He says,

"the seven lampstands are the seven churches." (Revelation 1:20)

We must keep this in mind as we go into our first text this morning, which has the first sentences in it that are misinterpreted by people who believe in the NEST. It starts in the very next verse, where John says in 2:1,

"To the angel of the church in Ephesus ..." (Revelation 2:1)

The word "angel" here, is also translated as messenger from the Greek. We see a demonstration of this in Luke 7:24, where the same Greek word is used to describe John's disciples, of Luke 7:19, that he sent to the Lord. John's disciples were not giant shining beings from heaven. They were people. This meaning of this Greek word, is why most commentators think that the angel here is the messenger of the church that operated as a missionary leader in a pastoral discipling ministry. So, rather than this letter being sent to some shining white ethereal being from heaven that is somehow there in each city waiting to receive the letter, most consider the messenger to be a missionary leader who was consequently responsible for the church. So, with this in mind, we read,

"To the angel [or messenger] of the church in Ephesus write: The One who holds the seven stars in His right hand, the One who walks among the seven golden lampstands, says this: 2 'I know your deeds and your toil and perseverance, and that you cannot tolerate evil men, and you put to the test those who call themselves apostles, and they are not, and you found them to be false; 3 and you have perseverance and have endured for My name's sake, and have not grown weary. 4 'But I have this against you, that you have left your first love. 5 'Therefore remember from where you have fallen, and repent [Greek, metanohson, ie. turn] and do the deeds you did at first; or else I am coming to you and will remove your lampstand out of its place--unless you repent [Greek, metanohshV, turn]. 6 'Yet this you do have, that you hate the deeds of the Nicolaitans, which I also hate. 7 'He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God.'" (Revelation 2:1-7)

There are various NEST opinions concerning this esoteric prophecy. Not every person who believes in the NEST, will adhere to each interpretation, but we will look at various NEST philosophies that are presented:

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First, there is the NEST assertion that Christ is telling the church at Ephesus that the church has left Christ. It is suggested that Christ Himself is the first love that is vacated, and so because of this kind of supposed apostasy, God will remove the lampstand, which is the church (cf. Revelation 1:22); which is the called out ones of the assembly of Christians. Those who believe in the NEST, interpret this to mean that God will damn the church in Hell. On the other hand, if they turn back to Christ, then, it is said that Christ will change His mind.

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Secondly, there is the NEST assertion that it is only those Christians who overcome by persevering in effort to be saved, and then go on to overcome by making themselves stay saved, that will actually eat of the tree of life eternally in the Paradise of God.

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Thirdly, there is the NEST assertion that it is only those Christians who overcome by persevering in effort to not sin, and then go on to overcome by making themselves not sin, that actually will eat of the tree of life eternally in this particular Paradise of God.

All such theories are wrong.

We will recognize why the above theories are wrong by considering that Christ says, concerning the Ephesus church of that time;

"3 you have perseverance and have endured for My name's sake, and have not grown weary." (Revelation 2:3)

In other words, the Ephesian church is actually persevering, and has indeed endured for Christ's name sake. Further, we must also consider that when Christ says, "that you have left your first love," Christ does not refer to Himself as the first love. It is vital that we do not ignore this glaring fact. To leave Christ, is to walk away from salvation, as unsaved people do everyday when they reject the gospel. Unsaved people walk away from their first hate, by rejecting Christ. The question, then, that arises, is what is the first love that God is talking about? The answer given to us by Jesus in the words of the text, is that He is referring to the first deeds. He says,

"4 But I have this against you, that you have left your first love. 5 Therefore remember from where you have fallen, and repent and do the deeds you did at first" (Revelation 2:4 emph. mine)

The first love deeds were either deeds they did at first to one another out of the love of Christ, like bearing one another's burdens and so forth, or the first deeds were deeds done out of love for Christ, such as evangelism. Either way, the first love that was left, were deeds that were done at first that were left. Nobody today really knows for sure what the first love deeds were, but the messenger, and the Ephesians apparently knew what the deeds were, and so they are being rebuked concerning the fact that they had apparently fallen from the original place in respect to those first love deeds.

Additionally, we must consider that Jesus is saying that if the Ephesian church in general, does not return to the first love deeds, then He, Christ, is going to remove the lampstand from its place. This is confusing language when thought of as directed at the whole church. Christ says, return to the first love deeds or I will remove your lampstand, and yet, the church itself actually is the lampstand of Ephesus. The church is the called out and gathered Christian community. Remember, Christ says that the seven churches are the seven lampstands in 1:20. We must interpret this to mean that God will remove the church out of its placement in Ephesus if repentance does not occur, because the church, is, in fact, the lampstand, (cf. Revelation 1:20). This can mean that God is warning that He will remove the Ephesus church from either:

1) its place of a position of respect and authority among the broader universal church;

or,

2) its geographic place.

This is important to understand from a clear perspective, because for God to take the Ephesian church community out its place of honor among the various churches of the universal church, or out of the actual city of Ephesus, does not imply in any manner that He is removing the eternal spiritual salvation of every Christian there. The point is that it is not a salvation reference, but rather it is a place of honor, or place of location and existence reference.

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Our fourth consideration has to do with "him who overcomes." This is the common punctuation statement that is meant for all seven churches. It is in the same pattern of punctuation that we see repeated at the end of each church's message through Revelation 2 and 3 (see footnote 2 below). This is important to recognize because Christ announces, in each of His seven postscripts, what happens to anyone who overcomes. We will look at each one of those as we go through the seven messages, but right here, we read that it is only,

"him who overcomes, that Christ will grant to eat of the tree of life which is in the Paradise of God." (Revelation 2:17)

Questions concerning this statement immediately arise; such as, what are we to make of this statement? Is Christ talking about an award for a certain group of Christians? (as something called the partaker, or overcomer theory, posits). Certainly Christ rewards Christians in eternity, in accordance to God's sovereign knowledge of what He accomplished through them individually in ministry while they are on earth; but is that what is being said here? Additionally, is Christ talking about losing salvation, earning salvation, or maintaining salvation by effort? Further, how does anyone know for sure if they have overcome or not? NEST philosophies certainly do not explain it because they are biblically unsound, as has been demonstrated throughout this entire book. Reward theories, like the particular kind that come from the partaker, or overcomer philosophy of earning eternal prizes of compensation, do not fit here either because the reward view does not take into account the actual blessing that those who overcome receive in all seven promises. The eternal blessings describe something that all saved people will necessarily partake in as overcomers (ibid. see footnote 2 below). If such be the case, are we then left with our own theories to figure out what John means? The answer is no; we do not need to resort to theories, because Christ has given more detailed revelation to John in other instances concerning what He means. In fact, John, has already revealed to the church what Christ means in John's earlier gospel, and letters, that he sent out, which communicate more revelations from Christ. The good news is that we are going to discover, from this same apostle John, that all saved people overcome, and the reason is because Christ overcomes. It is Christ Who saves us, keeps us, and empowers all saved people as overcomers and partakers in Him. John first gives us a glimpse in His gospel, where He records Jesus saying,

"33 These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world." (John 16:33 emph. mine)

Paying close attention to the unity of Christ's revelation to John we see that here in John 16:33, Christ is expressing that He has already overcome the world. It is in Him, (the great overcomer), that we who are, and will be, truly saved, are to have peace and courage in tribulation. Continuing, we see more unity of Christ's revelation out of John's first epistle,

"2 By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God; 3 and every spirit that does not confess Jesus is not from God; ... 4 You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world." (1 John 4:2-4)

A KEY

John is giving us a primary New Covenant truth here. It is He who is in us Who is the great overcomer, and because Christ overcomes as the one Who is greater in us, we overcome. It is here in our text under study, and also in 1 John 5:4-5 that John gives the illuminating point that all the churches of Asia would be more than familiar with. It is John's doctrinal key, and we need to take special notice. John continues on in 1 John 5, and says of he who overcomes,

"4 For whatever is born of God overcomes the world; and this is the victory that has overcome the world--our faith. 5 Who is the one who overcomes the world, but he who believes that Jesus is the Son of God?" (1 John 5:4-5 emph. mine)

Truly born-again people, (meaning those who have been regenerated by the person of the Holy Spirit in a miracle in salvation by grace through faith) overcome the world. The "victory" that has overcome the world is the faith of all saved people that make up God's church, whether in Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea, San Antonio Texas, or anywhere. The one who overcomes the world, John says, is he who believes that Jesus is the Son of God. Overcoming is not merely a possibility for saved people. Overcoming is the state of being of all saved people. Additionally, John, once again, confirms this at the beginning of Revelation when he says,

"9 I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, ..." (Revelation 1:9 emph. mine)

Overcoming and persevering is what a Christian partakes of, and effectually accomplishes, in Jesus. The ESV renders it as "the patient endurance" that is in Jesus. The NKJ renders it as the "patience of Jesus Christ." In other words, we overcome, endure, and persevere, because He overcomes, endures, and perseveres in us. Salvation is more than a concept. It is a miracle of the life giving life of Christ. This truth permeates John's revelations. It also permeates Paul the apostle's epistles. Paul proclaims the same principle that occurs in salvation,

"37 But in all these things we overwhelmingly conquer through Him who loved us." (Romans 8:37)

"14 But thanks be to God, who always leads us in triumph in Christ, ..." (2 Corinthians 2:14 emph. mine)

This is a beautiful truth of surety in security for us (who are saved) to recognize. Since John says that our faith is the victory that has overcome the world, and since we are the ones who overcome the world because we believe in the Son of God, and since we already persevere, and "overwhelmingly" conquer "through" Him; and since God "always" leads us to triumph "in" Christ, then Christ will indeed grant to us to eat of the tree of life which is in the Paradise of God. We find this whole guarantee of overcoming further demonstrated from three passages here in Revelation, where we first see how there are a great number which could not be counted from every nation, and all tribes and peoples and tongues, standing before the throne and before the Lamb, and they were clothed in white robes. Next, we see how they made their robes white,

"They have washed their robes and made them white in the blood of the Lamb." (Revelation 7:14)

How does this make the people, of Revelation 7:14, overcomers and partakers? How does this have anything to do with being granted "to eat of the tree of life" of Revelation 2:7? The answer is given later when John reveals the grand finale, (our great hope) where we see what happens to those who have clothes whitewashed by Christ's blood. John says,

"14 Blessed are those who wash their robes, so that they may have the right to the tree of life, and may enter by the gates into the city." (Revelation 22:14)

Those people are the partakers right there in Revelation 22:14. They "have the right to the tree of life." They are everyone who has been purchased in the business deal of the cross in Certain Redemption, where Christ was both atonement, and propitiation, through His cleansing blood. It is His work alone, by His grace alone, through faith alone. It is Once Saved In Eternal Spiritual Salvation (OSIESS); Once Saved Always Saved (OSAS), perseverance of the saints, and eternal security.

Understanding these things, then, we recognize that Revelation 2:5-7 does not remotely suggest that one can lose one's eternal salvation, nor must apply self generated effort to attain, or keep one's eternal salvation secure that one already has by grace through faith.

REVELATION 2:8-11

8 "And to the angel [messenger] of the church in Smyrna write: The first and the last, who was dead, and has come to life, says this: 9 'I know your tribulation and your poverty (but you are rich), and the blasphemy by those who say they are Jews and are not, but are a synagogue of Satan. 10 'Do not fear what you are about to suffer unto death. Behold, the devil is about to cast some of you into prison, so that you will be tested, and you will have tribulation for ten days. Be faithful unto death, and I will give you the crown of life. 11 'He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt by the second death.'" (Revelation 2:8-11)

What is typically asserted by those who believe in the NEST is that the church at Smyrna runs the risk of not persevering under trial of suffering and martyrdom, and so if they do not persevere and keep faith in Christ, they lose their eternal spiritual salvation and are damned and hurt forever in the second death.

The NEST, is wrong.

As we analyze why the NEST is wrong, we start out recognizing that these blessed Christians of Smyrna may have been poor, but, they are rich. This is probably a reference to the fact that they are poor materially, yet Christ is telling them that He knows that they are rich spiritually. So it is with this edifying hug and pat on the back, so to speak, that they are all told that some of them are going to be cast into prison so that they will be tested by the devil. Christ says, "Do not fear what you are about to suffer." What they are about to suffer are fearful kinds of things, like being cast into prison, testing by the devil, tribulation, and even death. The tribulation will last for ten days, which may be apocalyptic language for a length of time that either may, or may not actually be 10 literal 24 hour days. The main point with this, is that we see that this is a message of encouragement, rather than a message of warning of God's wrath, in that Christ is encouraging those who are going to be imprisoned and martyred, to not fear, but, to be full of faith, bravery, and encouragement as they approach the disheartening fate of martyrdom, and the reason for facing all of this coming pain with lifted spirits, is because of their comforting hope. Their comforting hope is that they "will" receive the crown of life. Christ is encouraging the Christian martyrs who are "rich" spiritually, with this wonderful truth. He is telling them to expect pain, but He is reminding them of their glorious future, and so this is why they should not fear persecution unto death. Christ says,

"Be faithful unto death, and I will give you the crown of life." (Revelation 2:10)

It is a statement of fact for all who are truly saved. The crown of life awaits all Christians when they die. It is not a warning where Christ is supposedly saying something like,

"If you are spiritually regenerated, but you lose your faith and you become faithless, then you will not get a crown of life."

No, it is not a statement given in the fashion that becoming faithless is even an issue. This is the encouragement for those saved ones who will face execution in Smyrna. James repeats the same principle in the only other place that a crown of life is mentioned in the New Testament, saying,

"Consider it all joy, brothers, when you encounter various trials, 3 knowing that the testing of your faith produces endurance. 4 And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing. ... 12 Blessed is a man who endures under trial; for once he has stood the test he will receive the crown of life, which the Lord has promised to those who love Him." (James 1:2-4 & 12)

Persecution, trial, and testing of faith, produces endurance. So, blessed is a man who endures under trial. Once he has gone through it all, and stood the test that will come and go, the man will get something better. The point is that in the end, when the harsh trials of this Christian persecuting world are left behind, there is the glorious crown of life awaiting those who love Him. All Christians will be in a place where persecution will be but a distant memory. And of course, God says to the church in Smyrna, basically what He said to Ephesus, "He who overcomes will not be hurt by the second death." From John's prior revelation in 1 John 5:4-5, we know what this means;

"whatever is born of God overcomes the world; and this is the victory that has overcome the world--our faith. 5 Who is the one who overcomes the world, but he who believes that Jesus is the Son of God?" (1 John 5:4-5 emph. mine)

We also know that we persevere in Christ because we partake in His perseverance, (cf. Revelation 1:9). So, we true Christians do escape the second death by overcoming, because all who are truly saved, by their very natures, overcome. It is just as a sugar crystal and a diamond may look exactly alike, but when both of them are placed in water, we realize that the true diamond overcomes dissolving in the end. The sugar was never a diamond in the first place, though it looked like one during its brief lifetime. This whole point is reflective of what John says will happen to true believers in Revelation 20:6, where he says,

"6 Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God ..." (Revelation 20:6)

So, we see that the message to the church at Smyrna is not remotely teaching that one can lose one's eternal salvation, earn it by meritorious works, or maintain keeping it secure my meritorious works.

REVELATION 2:12-17

"12 And to the angel of the church in Pergamum write: The One who has the sharp two-edged sword says this: 13 'I know where you dwell, where Satan's throne is; and you hold fast My name, and did not deny My faith even in the days of Antipas, My witness, My faithful one, who was killed among you, where Satan dwells. 14 'But I have a few things against you, because you have there some who hold the teaching of Balaam, who kept teaching Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols and to commit acts of immorality. 15 'So you also have some who in the same way hold the teaching of the Nicolaitans. 16 'Therefore repent; or else I am coming to you quickly, and I will make war against them with the sword of My mouth. 17 'He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, to him I will give some of the hidden manna, and I will give him a white stone, and a new name written on the stone which no one knows but he who receives it.'" (Revelation 2:12-17)

According to the typical interpretation by those who believe in the NEST, what is suggested concerning this message to the church in Pergamum, is that the Christians there are involved with syncretism, (which is the sinful practice of mixing pagan worship with Christianity). So, if the Pergamum Christians do not repent, then Christ will make war against the Pergamum church.

The NEST is wrong.

This wrong interpretation is quickly cleared up when we recognize that Christ says to turn from your wrong action, in verse 16,

"or else I am coming to you quickly, and I will make war against them ..." (Revelation 2:16)

A KEY

Notice that Christ is saying "or else I am coming to you," but that He will make war with, "them." It is vital that we do not miss this important fact that there is a "you," and there is a "them." Herein lies the key to understanding the whole message to the Pergamum church. Let us keep the "you" and "them" in mind as we quickly survey the message. Starting out, we see that Christ identifies Himself as the one who has the sharp two edged sword. This is what Christ is going to use to make war against those He calls "them" of Revelation 2:16. The full consequence goes like this,

"or else I am coming to you quickly, and I will make war against them with the sword of My mouth." (Revelation 2:16)

John saw this sharp two edged sword coming out of Jesus' mouth back in Revelation 1:16. The question that we need to ask is, "what is this sword of Christ's mouth?" Some scholars think that this is a reference to the word of God. The word of God is described as the sword of the Spirit in Ephesians 6:17. Added to this, is the fact that we find the word of God being described as being sharper than any two edged sword, in Hebrews 4:12. Though the word of God is not blatantly called a sword in Hebrews 4:12 like it is in Ephesians 6:17, it is described as dividing bone and marrow, thus indicating that the metaphor is valid. Others think that the two edged sword could be a reference to Christ's power to physically destruct, as may be expressed in Revelation 19:15, where we read,

"15 From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty." (Revelation 19:15)

This is apocalyptic language, and so the sword coming out of Christ's mouth may represent destructive power, but then again, it may also mean the word of God here too; in other words, both, as is expressed in Isaiah 49:2,

"He has made My mouth like a sharp sword, ..." Isaiah 49:2

These identifications would make sense as going hand in hand, because after all, Christ can strike down the nations with His decree, which, of course is the very word of God. When used in this way, the word of God is a very sharp sword indeed. Additionally, just one sentence earlier, in verse 13, Christ Himself is actually called the word of God,

"13 He is clothed with a robe dipped in blood, and His name is called The Word of God." (Revelation 19:13)

The main point is that Christ is coming with the sharp two edged sword protruding out of His mouth, which is probably the word of God, and Christ is going to do battle with the outsiders who have come in among the church.

Christ also says He knows that Satan dwells in the city of Pergamum. This is a reference to the pagan idolatry that was going on there. Pergamum, was a central worship center that housed four significant pagan temples for the area. There was the huge temple of Zeus, there was the temple of Athena, there was the temple of Asclepius (the snake god of healing), and there was the one for Dionysus, also called Bacchus. Pergamum was also immersed in emperor worship. The first temple in the Roman empire that was built to worship Augustus Caesar was built in Pergamum in AD 29. Consequently, the people of this city persecuted Christians harshly. Antipas, a faithful witness, was martyred there, verse 13. Christ says Antipas was martyred, "among you." In spite of all of the persecution, the messenger, and true Christians who comprise the authentic church,

"did not deny Christ's faith," (Revelation 2:13)

In fact, Christ says,

"you hold fast my name," (Revelation 2:13)

Christ is saying that the messenger, and true church, hold fast His name right then when this message was given, which clarifies the "you" reference here as being the truly saved. Nevertheless, Christ has a few things against the truly saved of the church, and we are going to look at what they are, but first, we need to be mindful of the pronouns again. "You" is whoever is truly saved. You that are truly saved dwell in Pergamum, (cf. Revelation 2:13). You that are truly saved hold fast my name, (cf. Revelation 2:13). Antipas, Christ's faithful one, was among you that are truly saved--even martyred among you that are truly saved, (cf. Revelation 2:13). We must keep this in mind, because Christ says,

"14 'But I have a few things against you, [the truly saved] because you [the truly saved] have there ["there" meaning among your church community] some [which are a particular group] who hold the teaching of Balaam, who kept teaching Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols and to commit acts of immorality." (Revelation 2:14)

Notice that the Christians have "some" "there" "among" them, (but not everyone there among them), who hold the teaching of Balaam. In other words, some of the unsaved idolators of Pergamum who hold the teaching of Balaam, have come into the Christian community from outside the church, and now they are inside the community, and are influencing some of the Christians with their pagan beliefs. This is the same thing that Peter warned was going to happen in 2 Peter. It is the same thing that Jude said is happening in the epistle of Jude, and it is the same problem that had reeked so much havoc, that this same John who wrote Revelation, addressed in 1 John, and 2 John.

We know that they are outsiders, and not part of the true church, because of Christ's analogy. Christ uses an Old Testament history reference of Balaam the prophet in Numbers 22-25, who counseled Balak, (the king of the pagan Moabites), to put a stumbling block before God's people of old. Balaam's counsel, according to Numbers 31:16, is what the Moabite women (who were all outsiders) used in seducing Old Covenant Israelites in harlotry. The outsider Moabite women, according to the plan of Balaam and Balak, who were also outsiders, was to get inside among the Israelites, commit harlotry with them, invite Israelites to the sacrifices of their false Moabite gods, which would result in Israelites eating and bowing down to the Moabite gods, particularly Baal of Peor, (cf. Numbers 25:1-3). The plan worked. Israelites did fornicate with the Moabite women, and eventually bowed down to the Moabite Gods. So, in similar manner, there are some Christians in Pergamum who comprise the true church, and they are listening to false teachers who are outsiders who have come inside, and so the outsiders, like harlots, are telling the disciples of the true church that it is OK to take part in sinful things that are associated with idolatry. Christ does not stop there. He gives them further explanation, saying,

"15 So you also have some who in the same way hold the teaching of the Nicolaitans." (Revelation 2:15)

The truly saved church in Ephesus, hated the deeds of the Nicolaitans, which God hates too (Revelation 2:6). Nobody today knows who the Nicolaitans were. There are a lot of good theories, but the bottom line is that nobody really knows. What we do know, though, is that evidently, the enticing false teachers there in Pergamum who are acting like Balak who was influenced to seduce God's people by Balaam, who also hold to Nicolaitan doctrine, are infiltrating the Christian community. So, what Christ says to do about this horrible situation, is that the true church must turn away from the wicked people and their influence. That is what the word, repent (metanohson in the Greek) means. It means to turn, particularly to turn away. Christ says,

"16 Therefore repent [turn away]; or else I am coming to you quickly, and I will war against them with the sword of My mouth." (Revelation 2:16)

Christ is saying "therefore," which is a word that points back to the true church allowing those who hold to the instruction of Balaam, and the teaching of the Nicolaitans, to be among them with their insidious influences. So, Christ says therefore turn from them, and if you do not, I am coming quickly. Not only is Christ going to come quickly, but He will also make war against those same "them," people who are the problem. Christ does not say that He is going to make war against the true church. The church is not Christ's enemy. Christ is our advocate who fights for us--not against us. Remember Christ's other revelation to John, where John writes,

"My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous." (1 John 2:1)

Christ does not ever say that true Christians can become enemies and antichrists who are in battle against Him. Here in Revelation, He is talking about making war against those who have gotten in among His church, which would be A) false teachers, and B) false Christians. They are the false corrupting teachers following the course prescribed by Balaam; they are the false Nicolaitan teachers. They are any unsaved ones who are among the church in Pergamum, who refuse the true gospel after John delivers this warning. Christ will make war against "them," and He will use the sword of His mouth, which is probably the word of God. The true church is once saved always saved as Christ's ally in His kingdom. The fakes are made evident in the fact that they continue in their paganism, and lust, to influence the true Christians with their lies, even after being warned.

Along this line of God's cleansing work, we must recognize that whenever true Christians need to repent, then Christ comes with the word of God, and chastises them for their actions, (cf. Revelation 3:19). He cleanses His people (saved people), through discipline, for their own good. On the other hand, whenever false Christians and false teachers get visited by the Lord in warfare, it is for wrath, like what happened to Jerusalem in AD 70, after rejecting Christ. The word of God is indeed sharper than any two edged sword. So we see that this section does not remotely suggest that a truly saved person can lose one's salvation, or must apply effort to gain, or keep, salvation secure.

Finally, Christ gives that same type of assurance to the church in Pergamum that He has given to Ephesus and Smyrna, of what happens to the overcomers which are the Once Saved In Eternal Salvation people. He says,

"To him who overcomes, to him I will give some of the hidden manna, and I will give him a white stone, and a new name written on the stone which no one knows but he who receives it.'" (Revelation 2:17)

This is a wonderful passage of encouragement, because John has previously discipled the churches concerning him who overcomes in 1 John 5:4-5, where John says that,

"whatever is born of God overcomes the world; and this is the victory that has overcome the world--our faith. 5 Who is the one who overcomes the world, but he who believes that Jesus is the Son of God?" (1 John 5:4-5 emph. mine)

A diamond (Christian) by its very nature, overcomes and is made manifest in the end as that which did not dissolve away. On the other hand, sugar crystal fakes, dissolve away. They, by their very nature, do not, and can not, overcome. When John adds that saved people are partakers in Christ's patient endurance in Revelation 1:9, we see that this passage does not remotely suggest that one can lose one's eternal salvation, gain eternal salvation through self-effort, nor keep salvation secure through self effort.

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FOOTNOTES:

(1) No scholar today really knows why Christ only had messages for seven Asian churches. There are 9 city named churches of Asia recorded in the New Testament. Scholars who think John was written at a late date (from around AD 95 to 96) give an explanation for this, being, that Christ simply did not have a message for the other two recorded churches in Asia, which were Colossae, and Hierapolis, so Christ simply did not have one for them. Further, it is suggested, that Christ wanted the letter to be sent to the seven addressed churches, along with the distinctly personal revelations to them in the first three chapters, but Christ also intended for the letter to be passed on to Colossae, and Hierapolis in the form of a circular letter. Scholars who give John an early date of writing in the mid 60's AD, on the other hand, give at least one possible explanation for the absence of Colossae and Hierapolis, by pointing out that there probably were only seven churches associated with standing cities at the time that this revelation was given. They suggest that the reason for this, would be that there is a small gap in the historic timeline in which there would be only seven of the nine recorded churches in Asia that are associated with the names of standing cities. The singular time frame in which there could only be seven churches of the nine Biblically identified cities in Asia is in the early 60's AD. Apparently, three of the nine Asian cities were destroyed in a great earthquake at about the year 60 AD. The three cities were Laodicea, Hierapolis, and Colossae. With those 3 destroyed, there were only six left standing in 60 AD. The fact that Laodicea was an extremely wealthy city, and did not suffer complete ruin, enabled it to make a quick comeback. In fact, the emperor Nero offered to help pay to rebuild Laodicea, but the Laodiceans were so wealthy that they refused, and paid for the reconstruction themselves. Hierapolis, (which accepted money from Rome for reconstruction), on the other hand, took many years to rebuild. Unfortunately, Colossae never fully recovered. Additionally, no one knows for sure whether any Christians survived, or remained in ruined Heirapolis or Colossae immediately after the quake. In the meantime, Laodicea bounced back rather quickly, and thrived with the other six cities during a brief period where there would be seven churches with standing cities. Some who suggest an early dating for the writing of Revelation (Somewhere between AD 64 and the death of Nero in AD 68) point out that the gap in time that this occurred was the time just before, and directly through the Christian tribulation that took place under Nero in AD 64, the same tribulation which they see John experiencing according to verse 9, "9 I, John, your brother and fellow partaker in the tribulation" This same gap of time is also the time coming into, and through the war which started with the Jewish rebellion in AD 66, and finally culminated in the total destruction of Jerusalem, the temple, and any Old Covenant remnant of the obsolete age in AD 70. Ultimately, the city of Hierapolis was revived over the years following its destruction. Philip later went there and was martyred in AD 80. Colossae, on the other hand, continued, but as a small town, and eventually died out. Either way, no scholar of any view today really knows for sure why Christ only had messages for seven churches in Asia.

(2) We see it here at the end of the Ephesus message, Christ says,
"7 'He who has an ear, let him hear what the Spirit says to the churches [It is to all seven churches]. To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God.'" (Revelation 2:17 emph. mine)

Next at the end of the Smyrna message, Christ says,

"11 'He who has an ear, let him hear what the Spirit says to the churches [It is to all seven churches]. He who overcomes will not be hurt by the second death.'" (Revelation 2:11)

Next at the end of the Pergamum message, Christ says,

"17 'He who has an ear, let him hear what the Spirit says to the churches [It is to all seven churches]. To him who overcomes, to him I will give some of the hidden manna, and I will give him a white stone, and a new name written on the stone which no one knows but he who receives it.'" (Revelation 2:17)

Next at the end of the Thyatira message, Christ says,

"26 'He who overcomes, and he who keeps My works until the end, TO HIM I WILL GIVE AUTHORITY OVER THE NATIONS; 27 AND HE SHALL RULE THEM WITH A ROD OF IRON, AS THE VESSELS OF THE POTTER ARE BROKEN TO PIECES, as I also have received authority from My Father; 28 and I will give him the morning star. 29 'He who has an ear, let him hear what the Spirit says to the churches [It is to all seven churches].'" (Revelation 2:26)

Next at the end of the Sardis message, Christ says

"5 'He who overcomes will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father and before His angels. 6 'He who has an ear, let him hear what the Spirit says to the churches [It is to all seven churches].'" (Revelation 3:1-6)

Next at the end of the Philadelphia message, Christ says

"12 'He who overcomes, I will make him a pillar in the temple of My God, and he will not go out from it anymore; and I will write on him the name of My God, and the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God, and My new name. 13 'He who has an ear, let him hear what the Spirit says to the churches [It is to all seven churches].'" (Revelation 2:12-13)

Finally, at the end of the Laodicea message, Christ says
"21 'He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne. 22 'He who has an ear, let him hear what the Spirit says to the churches [It is to all seven churches].'" (Revelation 2:21-22)

This is important to recognize because Christ is stating what happens to any Christian who overcomes, which are all Christians (Not an artificial class of Christians called "Partakers" in an equivocation among a forced theory). Additionally, the comprehensiveness suggests that Christ is not stating what will happen in degrees, such as rewards, based on some particular esoteric type or degree of overcoming.