2:16 “Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.”
“Repent; or else ...” ～ By and large, the letters to the seven churches are a call to repentance. To all the churches, except two (Smyrna and Philadelphia), the Lord demanded a change of attitude and deeds. Here, to the Pergamenians, He says outright “Repent; or else.” The admonitions of Christ are never empty threats. There is always an “or else.” It is comforting to think of a compassionate, merciful, and forgiving Sovereign, but make no mistake, our Lord God is a stern Judge who does, indeed, issue ultimatums.
Before we examine the “or else” of Christ, we should look to the word—“repent.” Preaching on repentance in the modern church is out of vogue. Even when it is given honorary mention; even when it does make a cameo appearance in our pulpits (or maybe we should say—upon our stages), it is introduced in such an ambiguous and benign way, so as not to offend, that its power to persuade persons to movement is very nearly totally lost.
The words metaneō, translation—repent, and metanoia—repentance, stand as the centerpiece of the disciples’ relationship with God.
“To change one’s mind, i.e. to repent (to feel sorry that one has done this or that, Jon iii.9), of having offended someone ... used especially of those who, conscious of their sins and with manifest tokens of sorrow, are intent on obtaining Gods pardon; ... to change one’s mind to the better, heartily to amend with abhorrence of one’s past sins: Mt iii.2; iv.15 (... i.e. conduct worthy of a heart changed and abhorring sin).” (Thayer)
The call to “repent” demanded a change of mind, on the disciples’ part, concerning the Nicolaitans and the doctrine of Balaam. And, further, required a termination of their fornicating, and eating of those things offered unto idols. It is further interesting that the command to repent is issued to all those who name the name of Christ in Pergamos. But the consequences for a failure to repent, He said, were to come upon “them.” There seems to be an important principle taught here: Since the congregation at Pergamos had “allowed” the doctrine of Balaam to be taught without opposing it, and since the leaders of the church, especially the angel (presbyter) of the church, allowed the Nicolaitans to exist, the whole congregation, especially the leaders, must repent. However, when retribution comes it will be focused on “them;” that is—on those who hold the doctrine of Balaam, and the Nicolaitans, themselves.
“I will come unto thee quickly, and will fight against them with the sword of my mouth.” ～ The retribution—the, “or else”—will take the form of a war against the offenders. The Lord said literally, “kai pole mēoō met autōn, translated—“and I will make war with them” (NASB) The word “war” or “make war” occurs more often in the Apocalypse than in any other book of the Bible. The weapon will be the “sword” from the Lord’s mouth. This can hardly be any other thing except the preaching of the word of God by Christ’s anointed ministers. This sword is introduced in 1:16. The word of God is called the “sword of the Spirit” (Eph 6:17), and is said to be sharper than a two-edged sword (Heb 4:12). For more on the two-edge sword and the word of God see the commentary on 1:6. The imagery found in 19:11-60 is that of the Word of God riding on a white horse, going forth conquering by preaching the Gospel of the Kingdom.
“And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.” (19:15)
Compare to here:
2:16 “ Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.”
The Lord Jesus informs the church at Pergamos that unless they repent, the Word of God would be unleashed against them. They (though themselves holding true to the faith, see v13) were permitting, perhaps through their silence, the gospel to be undermined. Here the Lord warns them of a firestorm of teaching and preaching that was about to be directed at the wrongdoers. When the Scripture speaks of the Christ, or God, or the Lord, or Jesus (or any like term) fighting with the sword of His mouth (here, 1:16; 19:15), one should understand the indwelling presence of the Spirit in the believers declaring the true gospel to the world. It is this very idea conveyed in 14:6-7,
“And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, 7 Saying ..., Fear God, ...; for the hour of his judgment is come:”
To fight against the Balaamites and Nicolaitans with the sword of His mouth is most likely a reference to Balak’s request for Balaam to verbally pronounce a curse on God’s people.
When the Lord wanted to pronounce judgment upon a people, He often did so through a prophet. Some ready examples are Elijah as the warrior in God’s “war” against Ahab (1 Kgs 17: 1ff); Nathan as God’s mouthpiece against David (2 Sam 12:1ff); Jonah had Yahweh’s campaign against the Ninevites (the book of Jonah), and Jeremiah was the fifth column against Jerusalem (the book that bears his name, but especially 16:10-13, 20; 22:9; 32:29; 44:2-3, 8,17–19, 25; 44:23). When God goes to war with His word, who can stand? At its resonance His universe leapt into existence (Gen 1:1); and, again, at its modulation, that universe will melt with a fervent heat (2 Pet 3:10, 12). The words of Yahweh were trumpeters sounding the charge (Ex 19:16, 19) which brought His people up out of Egypt, and propelled them as a conquering army into a promised land. The words of Yahweh are infinite thunder (John 12:29), rumbling from His throne—destroying all opposition. And in that day when He wars with the words of His mouth … In the great day of his wrath … who shall be able to stand? (6:17)
Apostolically Speaking
☩ Jerry L Hayes
If you are enjoying this commentary you would appreciate owning "The Apocalypse" from which our commentary is excerpted.
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Companion to "The Apocalypse" is "Letters to My Children on Apostolic Kingdom Theology."
After spending over forty years in the dispensational doctrine, and having raise my children in that theological framework, I became a convinced adherent to a "kingdom" theology that recognizes the Church as the Israel of God, and that the first century actually saw the fulfillment of most of Matthew chapter 24. "Letters to My Children on Apostolic Kingdom Theology" is a compilation of twenty four letters written to my children explaining my journey. These "Letters" provide a systematic approach to Apostolic Eschatological study of Scripture. It is sure to interest all students of Scriptures
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