I know thy works, and where thou dwellest, [even] where Satan’s seat [is: ] and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas [was] my faithful martyr, who was slain among you, where Satan dwelleth.
13. Satan’s seat ] Better, throne the word being the one so naturalised in English, and so translated in this book wherever used of the throne of God, Rev 3:21 &c. Why Satan’s throne and dwelling-place is localised at Pergamum is uncertain; two explanations have been given: that it was a seat of the worship of Asclepius or Aesculapius, whose traditional image held a serpent, and who in some of his shrines (but apparently not at Pergamum) was actually worshipped under the form of a serpent: and since recent excavations it has been suggested that the phrase was intended to refer to the great altar of Zeus Soter, carved with the wars of gods and giants, which Attalus set up to commemorate his victory over the Gauls the last great triumph of Hellenism over barbarism. No doubt, to a pious Jew or Christian the worship of the serpent might naturally and excusably seem more direct and avowed devil-worship than other idolatry, while the fame of the great altar might cause it to be treated as the chosen throne of the God of this world; but we may question whether an inspired Apostle, or rather the Lord Himself, would thus “look upon the outward appearance” both the worship of Asclepius and the thank-offering of Attalus belonged to the better side of heathenism. Perhaps therefore the meaning is only, that Pergamum was in a special sense a home of the Satanic spirit of persecution (cf. Rev 2:10).
even in those days wherein Antipas was ] Read simply in the days of Antipas, My martyr, (or “witness”) My faithful one. According to what seems the best text, the construction is not quite grammatically regular, but it is in accordance with the usage of this Book. A legend is given of the martyrdom under Domitian of Antipas Bishop of Pergamum: it can probably be traced up to the fifth or sixth century. But by that time the fashion had set in of the “invention” (half fraudulent, half imaginative) of relics and legends of martyrs: and it is more than doubtful whether anything authentic is known of Antipas except from this passage. Perhaps it is presumable that he was a Jew by birth: the name is a shortened form of Antipater. The latter, like Philip and other Macedonian names, had become common all over the Levant: but perhaps especially common among Jews, from its being borne by the father of Herod and (in this shortened form) by his son, the tetrarch of Galilee.
martyr ] The word “witness” is already used in its technical ecclesiastical sense of one who bears witness to the Faith with his life: cf. Rev 6:9, Rev 12:11 (“testimony”). So Rev 17:6; Act 22:20.
Fuente: The Cambridge Bible for Schools and Colleges
I know thy works – The uniform mode of addressing the seven churches in these epistles. See the notes on Rev 2:2.
And where thou dwellest – That is, I know all the temptations to which you are exposed; all the allurements to sin by which you are surrounded; all the apologies which might be made for what has occurred arising from those circumstances; and all that could be said in commendation of you for having been as faithful as you have been. The sense of the passage is, that it does much to enable us to judge of character to know where people live. It is much more easy to be virtuous and pious in some circumstances than in others; and in order to determine how much credit is due to a man for his virtues, it is necessary to understand how much he has been called to resist, how many temptations he has encountered, what easily-besetting sins he may have, or what allurements may have been presented to his mind to draw him from the path of virtue and religion. In like manner, in order to judge correctly of those who have embraced error, or have been led into sin, it is necessary to understand what there may have been in their circumstances that gave to error what was plausible, and to sin what was attractive; what there was in their situation in life that exposed them to these influences, and what arguments may have been employed by the learned, the talented, and the plausible advocates of error, to lead them astray. We often judge harshly where the Saviour would be far less severe in his judgments; we often commend much where in fact there has been little to commend. It is possible to conceive that in the strugglings against evil of those who have ultimately fallen, there may be more to commend than in cases where the path of virtue has been pursued as the mere result of circumstances, and where there never has been a conflict with temptation. The adjudications of the great day will do much to reverse the judgments of mankind.
Even where Satans seat is – A place of special wickedness, as if Satan dwelt there. Satan is, as it were, enthroned there. The influence of Satan in producing persecution is what is particularly alluded to, as is apparent from the reference which is immediately made to the case of Antipas, the faithful martyr.
And thou holdest fast my name – They had professed the name of Christ; that is, they had professed to be his followers, and they had steadfastly adhered to him and his cause in all the opposition made to him. The name Cristian, given in honor of Christ, and indicating that they were his disciples, they had not been ashamed of or denied. It was this name that subjected the early Christians to reproach. See 1Pe 4:14.
And hast not denied my faith – That is, hast not denied my religion. The great essential element in the Christian religion is faith, and this, since it is so important, is often put for the whole of religion.
Even in those days wherein Antipas was my faithful martyr – Of Antipas we know nothing more than is here stated. In the Acta Sanctorum (2, pp. 3, 4) is a martyrology of Antipas from a Greek ms.; but it is full of fable and fiction, which a later age had added to the original story (Prof. Stuart, in loco).
Who was slain among you – It would seem from this that, though the persecution had raged there, but one person had been put to death. It would appear also that the persecution was of a local character, since Pergamos is described as Satans seat; and the death of Antipas is mentioned in immediate connection with that fact. All the circumstances referred to would lead us to suppose that this was a popular outbreak, and not a persecution carried on under the authority of government, and that Antipas was put to death in a popular excitement. So Stephen Acts 7 was put to death, and so Paul at Lystra was stoned until it was supposed he was dead, Act 14:19.
Where Satan dwelleth – The repetition of this idea – very much in the manner of John – showed how intensely the mind was fixed on the thought, and how much alive the feelings were to the malice of Satan as exhibited at Pergamos.
Fuente: Albert Barnes’ Notes on the Bible
Verse 13. Where Satan’s seat is] Where Satan has his throne-where he reigns as king, and is universally obeyed. It was a maxim among the Jews, that where the law of God was not studied, there Satan dwelt; but he was obliged to leave the place where a synagogue or academy was established.
Thou holdest fast my name] Notwithstanding that the profession of Christianity exposed this Church to the bitterest persecution, they held fast the name of Christian, which they had received from Jesus Christ, and did not deny his faith; for when brought to the trial they openly professed themselves disciples and followers of their Lord and Master.
Antipas was my faithful martyr] Who this Antipas was we cannot tell. We only know that he was a Christian, and probably bore some office in the Church, and became illustrious by his martyrdom in the cause of Christ. There is a work extant called The Acts of Antipas, which makes him bishop of Pergamos, and states that he was put to death by being enclosed in a burning brazen bull. But this story confutes itself, as the Romans, under whose government Pergamos then was, never put any person to death in this way. It is supposed that he was murdered by some mob, who chose this way to vindicate the honour of their god AEsculapius, in opposition to the claims of our Lord Jesus.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I know thy works, and where thou dwellest; God knows all his peoples circumstances, where they dwell, as well as what they do, and how they behave themselves in their habitations.
Even where Satans seat is; where the devil rules by his pagan deputies and antichrists officers.
And thou holdest fast my name; the word of my truth, by which I am known, as a man by his name.
And hast not denied my faith; neither by the words of thy mouth, nor by any apostacy from this profession, notwithstanding the temptations thou hast had from suducers and from persecutors, and the sight of those who have been put to death for their profession.
Even in those days wherein Antipas was my faithful martyr: it is much no ecclesiastical history makes mention of this martyr Antipas, which argueth him to have been a person but of an obscure note in the world; but Christ seeth and taketh notice of those little ones who belong to him, though the world overlooks them. Our being able from no history to give an account of this martyr, hath inclined some to think this epistle wholly prophetical, and that Antipas signifieth not any particular person, but all those that have opposed the pope, as if it were Antipapa. But certainly there was such a martyr as Antipas belonging to the church at Smyrna at that time, who suffered for the truth, though we do not allow this church to have been typical of all the gospel churches for many years.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. I know thy worksTwooldest manuscripts omit this clause; one oldest manuscript retainsit.
Satan’s seatrather asthe Greek is translated all through Revelation, “throne.”Satan, in impious mimicry of God’s heavenly throne, sets up hisearthly throne (Re 4:2).sculapius was worshipped there under the serpent form; and Satan,the old serpent, as the instigator (compare Re2:10) of fanatical devotees of sculapius, and, through them, ofthe supreme magistracy at Pergamos, persecuted one of the Lord’speople (Antipas) even to death. Thus, this address is an anticipatorypreface to Re 12:1-17;Note: “throne . . . the dragon, Satan . . . warwith her seed,” Rev 12:5;Rev 12:9; Rev 12:17.
even in those daysTwooldest manuscripts omit “even”; two retain it.
whereinTwo oldestmanuscripts omit this (then translate, “in the days of Antipas,My faithful witness,” or “martyr”); two retain it. Twooldest manuscripts read, “My witness, MY faithful one”; tworead as English Version. Antipas is another form forAntipater. SIMEONMETAPHRASTES has apalpably legendary story, unknown to the early Fathers, that Antipas,in Domitian’s reign, was shut up in a red-hot brazen bull, and endedhis life in thanksgivings and prayers. HENGSTENBERGmakes the name, like other apocalyptic names, symbolical, meaning onestanding out “against all” for Christ’s sake.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Re 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.
Fuente: John Gill’s Exposition of the Entire Bible
Where (—). is interrogative adverb used here in an indirect question as in Joh 1:39. H is relative adverb referring to . Satan’s throne ( ). Satan not simply resided in Pergamum, but his “throne” or seat of power of king or judge (Matt 19:28; Luke 1:32; Luke 1:52). The symbol of Asklepios was the serpent as it is of Satan (Rev 12:9; Rev 20:2). There was, besides, a great throne altar to Zeus cut on the Acropolis rock, symbol of “rampant paganism” (Swete) and the new Caesar-worship with the recent martyrdom of Antipas made Pergamum indeed a very throne of Satan.
Holdest fast my name ( ). Present active indicative of , “dost keep on holding,” as in Rev 2:25; Rev 3:11. This church refused to say (Martyrd. Polyc. 8f.) and continued to say (1Co 12:3). They stood true against the emperor-worship.
Didst not deny ( ). First aorist middle second person singular of . Reference to a specific incident not known to us.
My faith ( ). Objective genitive, “thy faith in me.”
Of Antipas (). Indeclinable in this form. It is possible that (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus).
My witness ( ). Nominative in apposition with a genitive as in 1:5 (with ablative), common solecism in the Apocalypse. “Witness” as Jesus had said they should be (Ac 1:8) and Stephen was (Ac 22:20) and others were (Re 17:6). The word later (by third century) took on the modern meaning of martyr.
My faithful one ( ). Nominative also, with also. Jesus gives Antipas his own title (Swete) as in Rev 1:5; Rev 3:14. Faithful unto death.
Was killed (). First aorist passive indicative of , this passive form common in the Apocalypse (?2:13; 6:11; 5:9,13; 13:10,15; 18, 20; 19:21?).
Among you ( ). By your side. Proof of the throne of Satan, “where Satan dwells” ( ), repeated for emphasis.
Fuente: Robertson’s Word Pictures in the New Testament
Dwellest [] . See on Luk 11:26; Act 2:5.
Seat [] . Rev., rightly, throne, which is a transcript of the Greek word. Better than seat, because it is intended to represent Satan as exercising dominion there. The word is used in the New Testament of a kingly throne (Luk 1:32, 52; Act 2:30) : of the judicial tribunal or bench (Mt 29:28; Luk 22:30) : of the seats of the elders (Rev 4:4; Rev 11:16). Also, by metonymy, of one who exercises authority, so, in the plural, of angels (Col 1:16), thrones belonging to the highest grade of angelic beings whose place is in the immediate presence of God.
Holdest fast [] . See on Mt 7:3; Act 3:11.
My name. See on 1Jo 1:7.
My faith. See on Act 6:7.
Antipas. There is no other record of this martyr.
Fuente: Vincent’s Word Studies in the New Testament
1) “I know thy works, and where thou dwellest,” (oida pou katoikeis) “I perceive (recognize) where thou dwellest; the location and physical, and civil, and religious conditions of their field of witnessing, where they lived, Heb 6:10.
2) “Even where Satan’s seat is,”(hopou hothronostou Satana) “Even where the throne of Satan exists; Here was the legal center of the district of Asia Minor and a center of Emperor worship with Satan enthroned, where Augustus and the goddess Romana were worshipped; Such is idolatry, condemned, Psa 115:1-9; 1Co 10:14.
3) “And thou holdest fast my name,” (kai krateis to onoma mou) “And thou dost hold my name,” with fervency, as Peter and John did, Act 4:12; Act 5:29; And as Paul did, Rom 1:16; Col 3:17.
4) “And hast not denied my faith,” (kai ouk erneso ten pistin mou) “And thou didst not and hast not denied my faith,” or the faith, the system of my teachings, the teaching of Christ, Jud 1:3.
5) “Even in those days wherein Antipas was my faithful martyr,” (kai en tais hemerais Antipas, ho martus mou ho pistos mou) “Even in the days of Antipas, my faithful witness,” one who was “martyred for the faith;”
6) “Who was slain among you,” (hos apektanthe par’ humin) “Who was killed (slain) among you all,” Whose painful death you all well know, though shut up in a red hot brazen bull, he ended his life in praise and prayer.
7) “Where Satan dwelleth,” (hopou ho Satans katoikei) “Where Satan camps,” or dwells – Satan’s throne area; one day he shall be finally dethroned from all worship cast into the Lake of fire, Rev 20:10.
Fuente: Garner-Howes Baptist Commentary
(13) I know thy works.Here, as in Rev. 2:9, some MSS. omit thy works, and read, I know where thou dwellesteven where Satans 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. And where thou dwellest A touch of sympathy and palliation for shortcomings.
Satan’s seat is No contemporary history exists to tell us what rendered Pergamos the home of the Satanic throne; for throne the word seat should have been rendered. Wordsworth notes, that the emblem of Esculapius was the serpent, who is represented on the Pergamene medals as “Pergameus Deus,” the Pergamene god; and this temple may have been the seat of Satan. Great numbers resorted to the Esculapian shrine for cures; and the cures were supposed to be effected by the miraculous power of the god. Hence it appears quite a probability that this temple, like that of Diana at Ephesus, was the source of violent persecution to the Church, rendering the city the stronghold of a violent pagan fanaticism.
The terms holdest fast, hast not denied, are delightful endorsements of the patience of the Church in that trying hour.
Even What heightens the firmness.
Antipas Is said by Eusebius to have been slain, in a tumult, by the Esculapian priests. He is supposed to have been bishop of Pergamos, and to have been martyred in the time of Domitian. The Greek Church dedicates April 11 as his day. Hengstenberg, by a preposterous etymology, makes Antipas mean “against all,” giving the last syllable its Greek meaning of all. This meaning of the whole name he likens to antichrist, against Christ, and anticosmos, against the world. To this Alford objects, that Antipas is a contraction of Antipater, and so cannot bear such a meaning. (See our biography of Luke, prefixed to his Gospel.) Trench, however, as absurd as Hengstenberg, while not accepting his meaning of Antipas, condemns Alford’s objection, averting that Antipas has all the rights of a word however formed. But surely if Antipas is merely a shortened form of Antipater, (meaning, instead of a father, pro-father,) the last syllable cannot mean all. When it is maintained by some that Antipas is an allegorical. and not a real character, because Balaam and Jezebel are here used allegorically, we reply that neither designates an unreal person in this book.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘I know where you live, even where Satan’s throne is.’
Compare Rev 13:2. This refers to the first Temple to Roma and the Emperor, built there by Caesar Augustus in 29 BC, the centre of semi-official emperor worship which would later become official. Its existence would ensure that Christians in Pergamum came under the most stringent scrutiny whenever the emperor’s supposed divinity was being emphasised.
In the advance of history this parallels the building of the first Temple to Satan at Babel (Genesis 11). There was first established what would become ‘Babylon the Great’, so that Babylon was ever the symbol of man’s ultimate rebellion against God, summing up in itself all idolatry and occult practises, and any ruling city in rebellion against God could be thought of as ‘Babylon the Great’. Thus Pergamum is an aspect of Babylon the Great (see Revelation chapters 17-18).
Fuente: Commentary Series on the Bible by Peter Pett
‘You hold fast my name, and did not deny my faith (your faith in me), even in the days of Antipas my witness, my faithful one, who was killed among you where Satan dwells.’
‘You hold fast my name’ – compare Rev 11:18 and contrast Rev 13:17. Pergamum has already suffered some persecution in times when fervency for the Emperor and for Rome has raised the passions of the people against Christians. But they had not wavered.
‘Did not deny my faith.’ The aorist tense suggests that this refers to some particular period of persecution which they would all remember, when the church emerged triumphant
‘The faith of me’ contains an objective genitive and means ‘your faith in me’. Antipas is unknown to us but was clearly well known then. The importance of the mention of the name is that it reminds them that God knows us each by name. God will hold fast the names of those who hold fast the name of Jesus. Indeed Antipas mirrors Jesus as a faithful witness (compare Rev 1:5). So the members of the church at Pergamum have already proved their readiness to suffer for Christ’s sake.
Notice the continual reference to Satan. He is working through Jews, he is working through Romans, he is working through officialdom. Pergamum appears to be especially the target of Satan.
Fuente: Commentary Series on the Bible by Peter Pett
Rev 2:13. Even where Satan’s seat is: Satan’s throne; the place where he has great power. It is probable, that the Heathens were there particularly furious against the Christians. Now, where there are persecutions, there Satan dwelleth and reigneth. See ch. Rev 12:10. The church of Pergamos, to incite them to future fidelity and a holy conduct, is here commended for things which they had done; for having courageouslymaintained their faith in the time of persecution, which is here pointed at by a particular instance; namely, when Antipas suffered martyrdom. It is likely that many of that church suffered then, andthat Antipas their bishop, by his death, put an end to the persecution, as Polycarp did afterwards.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 2:13 . The . is immediately afterwards described more accurately: . . . This in itself does not contain a commendation, but serves as a commendation only as the church remains faithful although dwelling where Satan’s seat is, which is communicated by the more emphatic and explicit repetition at the close of . . [1113] It is a matter of importance, however, that the Lord first of all simply testifies, for its consolation, to his knowledge of the nature of his church’s abode: . At all events, this [1114] points to the city of Pergamos as the place of the church; and hence the explanation is incorrect, according to which the godless enemies of Christ and his believers are represented [1115] as Satan’s throne. [1116] There is nothing to support the opinion [1117] that Satan’s throne was in Pergamos as the chief abode of the worship of Aesculapius, whose symbol was the serpent; for if, on account of his serpent, John would have desired to designate Aesculapius directly as the Devil [1118] (which would have been inappropriate, as, according to 1Co 10:20 , that particular can be only one among many), he would at least have indicated it by . . We must first, with Andreas, [1119] think of a remarkable flourishing of idol-worship in general, if the remark of And. that Perg. was (given to idolatry above all Asia) would have an historical foundation. That Perg. is called the seat of Satan as the abode of heathen and Nicolaitans, [1120] is partly too general, and partly contrary to the meaning of Rev 2:14 . The only correct view is the reference, understood already by N. de Lyra, to the persecution of the church, ascribed also in Rev 2:10 to the Devil; [1121] decidedly in favor of this explanation is the . in its connection with . Only in Perg. had Satan been able to proceed so far as to shed the blood of martyrs. Whether this was caused by the adherence of the heathen with special fanaticism to their Aesculapius; [1122] or the fact that Perg., as the seat of supreme jurisdiction, [1123] most readily offered a theatre for persecutions; [1124] or, finally, that only particularly hostile individuals [1125] to be sought among the heathen, because not further designated, [1126] were present in Perg., it is not possible to decide.
, . . . The holding fast [1127] of Christ’s name, which continues still to the present ( , pres.), has already approved itself on some special opportunity ( , aor.). As the corresponds to the contrasted , so is parallel with . The former is the objective, and the latter the subjective nature. Christ’s which is held fast by believers is not “the profession of doctrine delivered by Christ” [1128] or the confession of his name, [1129] but the name of Christ appears as something in itself objective, so that one may have, hold, and lose, confess and deny it, yea, even, it may work, [1130] as the name of Christ comprises the true objective person of Christ together with his riches and glory. The occurs in the sense of this passage, of course, only by faithful, frank confession, but not simply “in life and faith.” [1131] The corresponding inner item (Rom 10:10 ) is faith in the Lord: . . , objective genitive. [1132]
, . . . The correct text, with which the Vulg. in the critical recension agrees, [1133] i.e., in which before neither nor nor is to be read, but on the contrary before . there is a , [1134] is not explicable by the conjecture that the gen. may have stood originally in the text, [1135] nor by the idea that is used as indeclinable, and the form here is intended as genitive; [1136] for both conjectures, in themselves having little probability, are made doubly difficult by the nominative appos. . ., since here it is hard to accept the explanation which is in place in Rev 1:5 , where what is said, is of Christ himself. Grotius assumes an ellipsis and a transposition by thus analyzing the sentence: . . ,
. Ebrard, who, however, reads before ., explains the anacoluthon in the sentence by the supposition that the originally intended construction
was abandoned, because the chief verb . is added as an explanation of the words . . ., and thus a relative sentence originated which contains the verb properly belonging to . But even the latter explanation does not naturally appear in the simple members of which the entire sentence consists. Primas, N. de Lyra, C. a Lap., and other catholic expositors, [1137] have correctly hit the sense by following the explanatory reading of the Vulg. “in diebus illis ,” for if also the mere article cannot have directly the force of a demonstrative, yet it marks the precise days in which the church did not deny the faith: “ and in the day Antipas ” (namely: was) “ my faithful witness who ,” etc. It is designedly that the commendation of the church is still further enhanced by the circumstance especially added ( ), that one witness, in the days when the whole church faithfully gave its testimony, was faithful even unto death. The reference to the . . is indicated also by the expression . , [1138] as then also the and the repeated . in this connection are significant.
Of the martyr Antipas, nothing historical is known. Whether his martyrdom, noticed by Andreas, were related already perhaps from the account, contained in the later martyrologies and menologies, viz., that Antipas as bishop of Pergamos under Domitian was put to death in a glowing brazen ox, we do not know. The interpretations of the name as – , i.e., “Against all,” therefore, child of God, and hence enemy of the whole world, [1139] or Anti-papa, [1140] are wrecked by grammar, which teaches that is similar to . [1141] Coccejus, for this reason, wants to find in Antipas the confessor of Athanasianism, since resembles , and this again . Vitringa adds, yet, that the mystical Pergamos where this mystical Antipas was slain, viz., again mystically, by banishment, or, in general, by hinderance of confession, is Alexandria, the residence of Athanasius.
[1113] Thus with regard to .
[1114] Cf. the and . .
[1115] Primas, Zeger.
[1116] The opinion of P. Zornius (in Wolf) is a curiosity; viz., that John had in view the Pergamean museum, and the empty speeches of the sophists.
[1117] Grot., Wetst., M. Rossal and Ph. Hasus in the Bibl. Brem ., iii. pp. 94, 104. Cf. also Eichh., Heinr.
[1118] Rev 12:3 ; Rev 12:9 .
[1119] Aret., Pric., Beng., etc.
[1120] C. a Lap., Calov.
[1121] Ew., De Wette, Hengstenb., Ebrard.
[1122] In connection with which, we must remember that the idol, because of its epithet , formed a manifest opposition to the Saviour; we may also think of miraculous cures in the temple of Aesc., and the interests connected therewith. Cf. Act 19:24 sqq., Rev 16:19 sqq.
[1123] Kliefoth.
[1124] In connection with which, relations acknowledged in Plin., Ep . 97, and the apologists, and even indicated in Acts, may be recalled.
[1125] Hengstenb.
[1126] Ewald.
[1127] Cf. Rev 2:1 ; Rev 3:11 .
[1128] Grot.
[1129] De Wette.
[1130] Cf. Act 2:21 ; Act 3:16 ; Act 9:14 ; Joh 1:12 .
[1131] N. de Lyra.
[1132] Rev 14:12 ; Rom 3:22 ; Eph 3:12 . Winer, p. 175.
[1133] “Et in diebus Antipas, testis meus fidelis, qui occisus est,” etc. Lach., Tisch.
[1134] See Critical Remarks.
[1135] Ewald.
[1136] Bleek.
[1137] Cf. also Treg.
[1138] Beng.
[1139] Aretius, Hengstenb., who understand thereby Timothy.
[1140] Ed. Schmidt.
[1141] Winer, p. 97.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2488
EPISTLE TO PERGAMOS
Rev 2:13-16. I know thy works, and where thou dwellest, even where Satans seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate. Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.
IN this epistle we have a mixture of commendation and reproof; and, corresponding with each, a mixture of menace and encouragement. The promise, as before, we shall leave for a distinct and separate discourse. At present, the two points for our consideration are,
I.
The fidelity commended
This was doubtless eminent and praiseworthy
[Great were the snares with which the godly were encompassed in that city: on the one hand were licentious professors, who indulged in and vindicated the vilest excesses; and on the other hand were cruel persecutors, who were ready to drag to prison and to death all who should approve themselves faithful to their God. In truth, to such a degree did both these characters prevail, that Satan might well be said to have placed his throne there. Yet, in the midst of all these temptations, they would not either deny or dishonour their Divine Master. They had even seen Antipas, probably their pastor, sacrificed before their eyes; and knew not but that the same fate awaited them: yet would they not renounce their holy profession, or in any respect prove themselves dissemblers with God. This was a conduct highly pleasing to God; and the Lord Jesus Christ, who knew not their works only, but all the circumstances under which those works were performed, notes them in this epistle with special approbation.]
The same fidelity God expects from us
[We, through mercy, live in less trying times, and are in no danger of suffering martyrdom for our adherence to Christ. But we have temptations enough to prove us, whether we will serve our God in sincerity and truth. If Satans throne be not here, his habitation is: for, in truth, where is the place in which he dwells not? And to those who are exempt from greater evils, the smaller evils are great. If we be not in danger of imprisonment and death for the faith of Christ, there are lighter kinds. of martyrdom to which we are exposed: hatred, and contempt, and persecution in a variety of ways, are the sure portion of those who will live godly in Christ Jesus: and these are not easy for flesh and blood to bear. But we must be willing to bear whatever cross may be laid upon us. We must even learn to glory in tribulation, for the Lords sake; and, like St. Paul, to account the most cruel death a matter of congratulation rather than condolence, if endured for righteousness sake [Note: Rom 5:3. Php 2:17-18.]. Our faithfulness must extend even unto death, if ever we would enjoy a crown of life.]
But our admiration of this Church is sadly lowered by,
II.
The unfaithfulness reproved
However they might palliate their conduct, they deserved reproof
[There were amongst them those who held the doctrine of the Balaamites, and of the Nicolaitanes; both of whom considered it lawful to conform to idolatrous practices, and to indulge themselves in licentious habits. The Balaamites, it should seem, were libertines; (for Balaam knew that his practices were evil, and would bring the wrath of God on those who followed them [Note: Num 25:1-3; Num 31:16.]:) and the Nicolaitanes probably were Antinomians, who persuaded themselves that idolatrous concessions, and lewd indulgences, would consist with an adherence to the Gospel. But such persons should not have been tolerated: they should have been checked in their career: and, if they had persisted in their sentiments and habits, they should have been excommunicated. If such leaven were not purged out, what could be expected, but that the whole Church would in time be penetrated with its malignant influence? They should have felt a zeal for the honour of their God: they should have exercised more holy love towards the different members of their Church, and have laboured to screen them from the temptations to which they were thus exposed. And of this supineness it became them to repent. They well knew how Eli had been punished for not expelling his own sons from the priesthood; and they should have exercised the authority that was vested in them by Christ himself [Note: Mat 18:17.]: and, if they did not repent of this their wickedness, the Lord declared he would come quickly, and fight against them with the sword of his mouth; denouncing against them the judgments inflicted on the Israelites whom Balac had ensnared, of whom no less than twenty-four thousand fell in one day [Note: Num 25:9.].]
Nor will it suffice for us to avoid sin ourselves, if we labour not also to prevent it in others
[Persons will extol charity: but what has charity to do with the allowance of known and open sin? It is not charity to call evil good, or good evil, or to account sin to be no sin. Men will commend toleration also: but what has toleration to do with sin? Persons are to be tolerated; but not sins; and especially such sins, and more especially in the Church of God. St. Paul, in reference to heresies, as well as to open lusts, gives us the most explicit direction: An heretic, after the first and second admonition, reject; knowing that he that is such, is subverted, and sinneth, being condemned of himself [Note: Tit 3:10-11. See also Rom 16:17. 2Th 3:6; 2Th 3:14 and 2 John, ver. 10.]. Doubtless we must be careful not to brand for heresy that which is not manifestly declared to be so in the word of God: and we must receive in the spirit of meekness a brother that has been overtaken with a fault [Note: Gal 6:1.], even as the incestuous Corinthian was received after his penitence had been duly manifested to the satisfaction of the Church [Note: 2Co 2:6-8.]. But still our duty is clear: we must not only have no fellowship with the unfruitful works of darkness, but must rather reprove them [Note: Eph 5:11.]; looking diligently lest any root of bitterness spring up to trouble us, and thereby many be defiled [Note: Heb 12:15.]. Nor are we to beguile ourselves with the specious name of candour. Candour has respect to motives, rather than to acts. In relation to open sin, we must act towards the body of Christ as we would towards a diseased member of our own body: we should suffer the amputation of one member, for the purpose of preserving the whole body from disease and death: and on the same principle must the Church inflict its censures, even to excommunication, on any member, which will not be healed, and cannot be retained without danger to the whole body. And if we, through indifference, will sanction such persons, by forbearing to put them out of the Church, we must expect that Christ will manifest his displeasure against us, and inflict on us the judgments threatened in his word. If we will thus be partakers of other mens sins, we must expect that God will also make us partakers of their plagues [Note: Rev 18:4.].]
Two things, then, from this subject, I would earnestly recommend:
1.
Be firm
[Decision of character well becomes every child of God. In matters of smaller moment we can scarcely be too complying: but when either sins or errors solicit our indulgence, we cannot be too firm: we must hate even the garment spotted by the flesh [Note: Jude, ver. 23.]. Perhaps in the Church you have little power to testify your abhorrence of sin: but you have in your families, and amongst your friends: and whatever influence you have, you should exert it for God. We are expressly told, Thou shalt in any wise reprove thy brother, and shalt not suffer sin upon him [Note: Lev 19:17.]. And if you be threatened by any, on account of your adherence to Christ, your path is plain: Fear not those who can only kill the body, and after that have no more that they can do: but fear Him who can destroy both body and soul in hell: yea, I say unto you, Fear Him [Note: Luk 12:4-5.]. Tell me, I pray you, Does Antipas at this moment regret the sufferings he endured, and the sacrifice he made, even of life itself, for Christs sake? The very name here given him, My faithful martyr, is a pledge, that neither you, nor any who shall follow his steps, will ever regret their fidelity to such a Master. Save your life by unfaithfulness, and you will lose it: but lose it for your Lords sake, and you shall save it for ever [Note: Mat 10:39.].]
2.
Be consistent
[You would surely have thought, that they who had braved death itself for Christs sake could not have any thing to deplore. But here are the saints at Pergamos called to repent of their inconsistency, lest the heaviest judgments should be inflicted on them. Know, then, your whole heart and your whole soul must be under the regulation of a divine principle, and an entire consistency pervade your whole life. Religion must be carried into every thing. Religion must be in the soul what the soul is in the body. The souls sees in the eye, hears in the ear, speaks in the tongue, and actuates every member of the body: there is not a single motion which is not under its influence. Thus must every action of your life be regulated by a religious principle, and every thought of your heart be brought into captivity to the obedience of Christ. Then will you have nothing to fear from the two-edged sword of Christ; but be approved by him, in the day that he shall judge the world in righteousness and truth. He knows your works; and will be as glad to testify of them to your honour, as ever you can be to receive from him this token of his approbation.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
13 I know thy works, and where thou dwellest, even where Satan’s seat is : and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.
Ver. 13. Even where Satan’s seat is ] There was the court of King Attalus ( discedat ab aula Qui velit esse pius; ” flee thee away, O thou seer, for this is the king’s court,” Amo 7:13 ), and there was afterwards the seat of the Roman persecuting proconsuls, Qui ab ascensore suo Satana perurgebantur, as Bernard hath it. Such a seat of Satan is both old and new Rome. At Constantinople (which was called new Rome) Arius, that arch-heretic, sedens in latrina effudit intestina, voided his entrails at the stool, and left Mahometism there behind him as his excrement. Yet, as at Pergamos also God had a Church, so hath he still even at Constantinople; the patriarch whereof, Cyril, hath lately set forth a confession of the faith of those Eastern Churches, agreeable in all points almost to the Protestant religion, but diametrically opposite to Popery.
Thou holdest fast ] , as with tooth and nail, or by main strength.
Who was slain ] An honour not granted to the angels of heaven, as Latimer was wont to say.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 2:13 . Two features in the local situation menaced Christianity. Pergamos, besides forming a legal centre for the district (ad earn conueniunt Thyatireni aliaeque inhonorae ciuitates, Plin. ver 33), was an old centre of emperor-worship in Asia Minor; in 29 B.C. a temple had been erected to the divine Augustus and the goddess Roma, and a special priesthood had been formed ( ). Another feature, shocking to early Christian feeling, was the local cult of Aesculapius ( cf. Zahn, 73, note 2), whose favourite symbol ( e.g. , on coins) was a serpent (“the god of Pergamos, Mart. Rev 9:17 ); so Pausan. Cor. 27, (3:402), , . In addition to these fashionable cults, a magnificent throne-like altar to Zeus Soter towered on the Acropolis (Paus. ii. 73, 75, iii. 556, 557) commemorating the defeat of the barbarian Gauls by Attalus two centuries earlier, and decorated by a famous frieze of the gods warring against the giants (the latter, a brood of vigorous opponents, having often human bodies and serpentine tails, cf. below, Rev 9:19 ). No wonder Pergamos was called “a throne of Satan” by early Christians who revolted against the splendid and insidious paganism of a place where politics and religion were firm allies. Least of all at this cathedral centre of the Imperial cultus could dissent be tolerated. The Asiarch, e.g. , who condemns Polykarp is the local high priest of the altar, and the animus against Csar-adoration which pervades the Apocalypse easily accounts for the last phrase . . ., particularly as the symbol of the serpent in the Aesculapius cult would come vividly home to pious Jewish Christians in the church, as a reminder of Satan ( e.g. , Rev 12:9 and passim ). The priesthood of this cult, “a vast college, believed to be in possession of certain precious medical secrets,” came “nearest, perhaps, of all the institutions of the pagan world, to the Christian priesthood,” its rites being “administered in a full conviction of the religiousness, the refined and sacred happiness, of a life spent in the relieving of pain” (Pater, Marius the Epicurean , i. 30; see Usener’s Gtternamen , 1896, pp. 147 f., 350, and Dill’s Roman Soc. from Nero to M. Aur. 459 f.). , . . ., “And the magistrate pressed him hard, saying, ‘Swear the oath [by the genius of Csar] and I will release thee; curse the Christ.’ But Polykarp replied, ‘For eighty-six years I have served him, and he has never injured me. How then can I blaspheme my King, who has saved me?’ ” ( Mart. Polyc. ix. Jewish analogies in 2Ma 8:4 , Ass. Mos. viii. etc.). Some definite outburst of persecution at Pergamos is in the writer’s mind ( ). To disown or abjure faith in Jesus, saying , implies here as in the gospels the moral fault of cowardice, elsewhere ( e.g. 1 John, Jud 1:4 , 2Pe 2:1 ) erroneous doctrine. The circumstances and surroundings of the local church are taken into account, as usual, in the prophet’s estimate; they either claim some allowance to be made, or reflect additional credit and lustre on the particular community. , . . . He is faithful who retains his faith. Antipas (= , Jos. Ant. xiv. 1, 3; the name occurs in a third century inscription of Pergamos, Deissm. 187), is mentioned by Tertullian ( adv. Gnost. scorp. 12); otherwise he is unknown. His Acts appear to have been read by Andreas and Arethas, and, according to Simon Metaphrastes, he was an old, intrepid bishop of Pergamos whose prestige drew upon him the honour of being burned to death in a brazen bull during Domitian’s reign. The sober truth is probably that he formed the first prominent victim in the local church, possibly in Asia Minor, to the demands of the Imperial cultus. Carpus, Papylus, and Agathonik, the other martyrs of Pergamos named by Eusebius ( H. E. , iv. 15, 48), died at a later period. On the whole verse see Ep. Lugd., “then did the holy martyrs endure indescribable torture, Satan eagerly striving to make them utter ”. The textual variants arose from a failure to to see that (or – ) was a genitive and that was in characteristic irregular apposition to it. The name is neither a personification nor typical.
Fuente: The Expositors Greek Testament by Robertson
thy works, and. The texts omit.
dwellest, dwelleth. Greek. katoikeo, to take up abode. See Act 2:5.
seat = throne. Compare Rev 13:2, Rev 16:10.
holdest fast. Same as hold, Rev 2:1.
hast . . . denied = didst . . . deny.
denied. Greek. arneomai. First occurrence Mat 10:33.
My faith. See Rev 14:12.
faith. See App-150.
wherein. Most texts omit.
Antipas. A witness in future who will be faithful unto death. Mentioned proleptically.
faithful. App-150.
martyr = witness. See Rev 1:5.
among. Greek. para. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 2:13. ) To this the cognate word presently afterwards answers.- ) See App. on this passage.[32]- ) that is, . The Menologia say, that Antipas was slain under Domitian: the Martyrologia, that he was cast into a heated brazen bull.
[32] AC Vulg. Memph. prefixes before . B Syr. omit it.-E.
Fuente: Gnomon of the New Testament
know: Rev 2:2, Rev 2:9
Satan’s: Rev 2:9, Rev 2:10, Rev 2:24, Rev 3:9
thou holdest: Rev 2:25, Rev 3:3, Rev 3:11, 1Th 5:21, 2Ti 1:13, Heb 3:6, Heb 10:23
my name: Rev 3:8, Mat 24:9, Luk 21:17, Act 9:14, Jam 2:7
denied: Mat 10:23, 1Ti 5:8, 2Ti 2:12, Jud 1:3, Jud 1:4
was: Act 22:20
Reciprocal: Psa 120:5 – Woe Pro 4:13 – Take Pro 24:10 – thou Pro 28:20 – faithful Isa 37:28 – I know Isa 66:18 – I know Dan 6:10 – as he Dan 11:33 – yet Mat 10:32 – confess me Mat 13:21 – for Mat 24:45 – is Mar 4:17 – when Mar 13:9 – take Luk 12:8 – Whosoever Luk 21:16 – and some Joh 7:13 – spake Joh 10:14 – know Joh 17:6 – they Rom 10:10 – and with 1Co 4:17 – faithful 1Co 8:3 – is Eph 1:1 – which 1Th 3:3 – moved 2Ti 2:19 – Let Heb 12:4 – General 2Pe 2:1 – denying 1Jo 5:18 – keepeth Rev 2:19 – know Rev 6:9 – slain Rev 12:9 – and Satan Rev 12:11 – they loved not Rev 17:6 – the martyrs
Fuente: The Treasury of Scripture Knowledge
Rev 2:13. I know thy works. (See comments at Rev 2:2.) Know is used in the sense of approval with regard to the works in this verse. Where Satan’s seat is. Pergamos was in one of the worst centers of idolatry, making the temptation all the greater. This church as a whole withstood the influence of heathendom, holding fast to the name of Christ as the true person to worship. Not denied my faith denotes that they maintained the basis of that faith or system of religion which was the Gospel. Not much is said elsewhere about this Antipas further than what is said here. He is referred to as a “martyr” even as it is in our passage. However, the reason for so classifying him is an error, namely, because it is said that he was slain for his faith. He was a martyr before being slain because death is not what makes a man a martyr; it only proves that he was a martyr. That term is from the same Greek word as “witness” and it means the same. It is the word for “witness” in Heb 12:1 where we know Paul is speaking about the faithful servants of God enumerated in the preceding chapter. We also know that some of those “witnesses” (martyrs) did not die, for they “wandered in deserts and in mountains.” Hence a martyr is one who is true to the testimony of the Lord come what may, whether it be death or loss of goods or banishment like the case of John. Accordingly in the case of Antipas; he went to his death because he had been a true and faithful martyr for Christ.
Comments by Foy E. Wallace
Verse 13
2. “Where Satan’s seat is”–Rev 2:13.
The stronghold of Satan consisted in the pagan and Jewish oppositions, which were combined in Pergamos into deadly threats against the church. The Pergamos church had been weakened by the heathen surroundings of Mysia, known for its famous temples, dedicated to Zeus, Minerva, Apollo, Venus, Bacchus, and Aesculapius. The figure, Satan’s seat, denotes the wickedness of these idolatrous temples and the nuptials to these gods. The name Pergamos meant the “place of nuptials.” It was a fitting figure of Satan’s seat.
3. “In those days wherein Antipas was my faithful martyr”–Rev 2:13.
There is a traditional claim that Antipas was once a bishop of the Pergamos church, but history does not identify him. In this book of symbols and code, the same reason for not mentioning other persons by name, such as Nero, the emperor, would also argue against the reality of these names. It is more consistent with the character of the book for Antipas to be a symbolic designation and representative for martyrdom. The word Antipas is derived from antipater: “anti,” against; and “pater,” father, or paternal–and its meaning was, against the gods: hence, symbolic of faithfulness to Christ to the extent of “against all” gods of paganism. It therefore stood for all who would become victims of martyrdom in the persecutions to follow.
Fuente: Combined Bible Commentary
Rev 2:13. As in the Epistle to Smyrna, the words thy works do not belong to the true text Three particulars in the state of the church are noted;(1) Its outward position. It dwelt where Satans throne is. The word used is not seat, but distinctly and intentionally throne (comp. Psa 94:20), the purpose of the writer being to contrast the throne of Satan with the throne of God, of which it is the evil and mocking counterpart, and thus to point with peculiar emphasis to the temptations and dangers which the Christians of Pergamos had to encounter. Very different opinions have been entertained with regard to the reasons which may have determined the Lord of the Church to describe Pergamos by this language. Some have traced it to the circumstance that the chief worship of the place was that of AEsculapius, and that the symbol of that divinity was a serpent. The explanation is fanciful. Others have attributed it to the idea that Pergamos was more given over to idolatry than other cities. There is no proof that such was the case. Others, again, have sought an explanation in the fact that Pergamos was under the Roman power, and that thus, representing the heathen persecutors of the Church, it might be said with more than ordinary force to hold the throne of Satan. This explanation also fails, for Satan is in the Apocalypse distinguished from the world-power. The true explanation seems to be that of one of the oldest commentators on the Apocalypse, that in Pergamos persecution first culminated, reaching even to the shedding of Christian blood. In Rev 2:10 Satan had persecuted to the point of imprisonment; here he kills; and the repetition of the closing words of the verse, where Satan dwelleth, in immediate connection with the putting of Antipas to death, is obviously designed to associate the thought of Satans dwelling-place with the thought of this last extremity of his rage. In a city, where science itself was the very pillar of witchcraft and idolatry, Satan had been enabled to put forth against the bodies of the Christians every evil which envy at their souls escape from him suggested. He had been permitted even to reign over their bodily life; for, whereas he had once been commanded to spare the life of Job, he had now succeeded in putting Antipas to death. Even in such a city, however, the church had been found faithful, for it is said to it, (2) Thou boldest fast My name. The word name is used here, as elsewhere in the writings of St. John, for the fulness of that revelation of the Father which is given in the Son; and the use of the verb hold fast instead of the simple have, may be determined, as in chap, Rev 3:11, by the peculiar difficulties of the situation in which the church was placed. At the same time, it is the answer of faith to the holding fast predicated of Jesus in Rev 2:1.(3) And didst not deny my faith, not the confession of Christs faith, but faith of which Jesus was Himself the direct object and the substance. The mention of this faith is made still more emphatic by the fact that it had been maintained even in days when persecution reached to death. Who the Antipas spoken of was it is impossible to say, any notice of him in the martyrologies being founded on this passage. There is even a high probability, when we consider the general structure of the Apocalypse, that there was no such person. The name may be symbolical, although it is at once to be allowed that every attempt hitherto made to point out its symbolical signification has failed.
Fuente: A Popular Commentary on the New Testament
Verse 13
Where Satan’s seat is. This expression implies that idolatry or corruption, or the spirit of persecution, held unusual sway at Pergamos. The allusion at the close of the verse seems to refer to the latter of these sins.–Who was slain among you, &c. No information in respect to this case, excepting what is contained in this allusion to it, has been preserved.
Fuente: Abbott’s Illustrated New Testament
2:13 {12} I know thy works, and where thou dwellest, [even] where Satan’s seat [is]: and thou holdest fast my name, and hast not denied my faith, even in {e} those days wherein Antipas [was] my faithful martyr, who was slain among you, where Satan dwelleth.
(12) The proposition of praise is in this verse, of reprehension in the two following, and of exhortation joined with a conditional threat Rev 2:16 . Now this Antipas was the angel or minister of the church of Pergamos, as Aretas writes.
(e) The faith of those at Pergamos is so much the more highly commended, because they remained constant even in the very heat of persecution.
Fuente: Geneva Bible Notes
2. Commendation 2:13
The Pergamum Christians had held firmly to their commitment to Jesus Christ and their witness for Him even though they lived in one of Satan’s strongholds.
"Antipas is said to have been a dentist and a physician, but the Aesculapiades suspected that he was propagating Christianity secretly and they accused him of disloyalty to Caesar. He was condemned to death and was shut up in a brazen (or copper) bull, which was then heated until it was red-hot." [Note: Frederick A. Tatford, The Patmos Letters, p. 75.]
Satan’s throne may be an allusion to one or more of the pagan temples in the city, most likely the Aesculapium. [Note: For information about the temples in John’s seven cities of Asia, see R. Larry Overstreet, "The Temple of God in the Book of Revelation," Bibliotheca Sacra 166:664 (October-December 2009):446-53.] The Aesculapium was a complex of buildings devoted to the god of healing. This made Pergamum "the Lourdes of the Province of Asia." [Note: Charles, 1:60.] Some have thought that this throne was the altar of Zeus, which was very prominent in the town. [Note: E.g., Adolf Deissmann, Light from the Ancient East, p. 281, footnote 3.] Another possibility is that Satan’s throne refers to emperor worship that was stronger in Pergamum than elsewhere. [Note: Beale, p. 246.]
"The city was a leader in this form of worship, which was relatively new to the province of Asia . . ." [Note: Thomas, Revelation 1-7, p. 184. Cf. Mounce, p. 96; and Ladd, p. 46.]
". . . it appears that the ’throne of Satan’ should be identified not with a specific architectural feature of Roman Pergamon (in part because so little is actually known about first-century Pergamon) but rather with the Roman opposition to early Christianity, which the author of Revelation 2-3 perceived as particularly malevolent in that city." [Note: Aune, pp. 183-84.]
Swete referred it to the rampant paganism of Pergamum that included emperor worship. [Note: Swete, pp. 34-35.]