(17) To him that overcometh.--The promise should run thus:--To him that conquereth will I give of the hidden manna, and I will give him a white stone, and upon the stone a new name graven, which no man knoweth, but he who receiveth it. On this promise we may notice (1) that it is appropriate: those who refused to indulge the fleshly appetite are promised gratifications far higher, and hidden from the gaze of sense; (2) the allusions are not all easy to understand. That to the manna is indeed obvious. Israel ate manna in the wilderness, and died; the Father gives the true bread from heaven that a man may eat thereof and not die. The Son is that Bread of Life. He that eateth Him, even he shall live by Him (John 6:35; John 6:48; John 6:57)--live, even though like Antipas he die; for a man's life consists not in the abundance of things which he possesses, but in the moral qualities which go to make up his character; and spiritual gifts are the food of these moral qualities, and these gifts are through Christ. But the promise is of hidden manna. Is the allusion to the pot of manna which had been laid up in the ark? There is no doubt that the Jews long cherished the belief that the ark and sacred treasures of the Temple had not perished. There was a fondly-held tradition that they had been buried by Jeremiah in a safe and secret spot on "the mountain where Moses climbed and saw the heritage of God, until the time that God shall gather His people again together, and show them His mercy" (2 Maccabees 2:4; 2 Maccabees 2:7). This "hidden manna," so longed for by an afflicted race, may have suggested the use of the word "hidden"; but the sacred writer would become anxious to bring out the spiritual truth that the fountains of Christian life are hidden (Colossians 3:3), the world knoweth us not. Like the fire in the Interpreter's house, men may try to quench it, but a hidden hand pours in secretly the food of the fuel. More difficult is the meaning of the white stone, graven with the new name. Some see in it an allusion to the Urim and Thummim; and therefore take it to indicate the "priestly dignity of the victorious Christian." In favour of this, it may be noted that it gives unity to the blessing. Manna and the precious stones worn by the high-priest are both wilderness and Jewish illustrations. Against it, however, must be set the fact that the word here rendered "stone" is never so applied, a different word being used both in the LXX. and in this book to denote a precious stone. Another suggestion, which is, perhaps, less encumbered with difficulty, is that the reference is to the stone or pebble of friendship, called tessera hospitalis, graven with some legend or device; and which gave to its possessor a claim of hospitality from him who gave it. Some such tickets admitted those invited into the heathen temples on festival days, when the meat which had been offered as a sacrifice formed part of the feast. The stone is called white; but the word does not imply that it is a stone of white colour, but that it is shining, glistering white. On the stone is graven a new name. The giving of new names is not uncommon in the Bible: for example, Abraham, Israel, Boanerges, Peter. The new name expressed the step which had been taken into a higher, truer life, and the change of heart and the elevation of character consequent upon it. Such are known in the world by their daily life, their business, their character; they are known above by the place they hold, and the work (the real character of which is quite unknown to the world) they are doing in the great war against evil. No man knoweth the characteristics of the growth of the character, the spiritual conflict in which the work is done, and the features of that change which has been, and is being wrought, except he who experiences the love, the grace, and the tribulation by which his spirit-life has grown.

Verse 17. - He that hath an ear (see notes on ver. 7). To him that overcometh. Again it is made clear that the individual can free himself from the corruption and condemnation of his Church. He may live in the very abode of Satan, and within hearing of damnable doctrines; yet if he overcomes the wiles of Satan, and listens to the Spirit rather than to the seducers, "he shall eat of the hidden manna which restores the spirit that the flesh pots of Egypt have weakened. He shall have the white stone of absolution, the true spiritual emancipation, which the Balaamite and Nicolaitan emancipation has counterfeited" (F.D. Maurice). "The manna, the hidden manna" (see notes on ver. 13), is differently explained: by the repetition of the article, the epithet "hidden" is made very distinct. There is probably some allusion to the manna stored up in the ark in the holy of holies (Exodus 16:33), and also to the true Bread from heaven, whose presence is now hidden from us; or the reference may be to the loss of the ark, with its contents, when Nebuchadnezzar took Jerusalem (2 Esdr. 10:22). There was a tradition that Jeremiah had hidden the manna, and that it would be brought to light again in the Messianic kingdom. A share in those things which eye saw not, and ear heard not, and to the heart of man never occurred (1 Corinthians 2:9), will be granted to the conqueror - a foretaste of them here, and a full participation hereafter (comp. Revelation 22:4 and 1 John 3:2). "To eat" (φαγεῖν) is an insertion into the true text borrowed from ver. 7. I will give him a white stone, and upon the stone (ἐπὶ τὴν ψῆφον) a new name written. "White" and "new," as Trench points out, are keywords in the Apocalypse; and it is natural that they should be so. White is "the livery of heaven," where white robes, white clouds, white horses, and white thrones abound (Revelation 1:14; Revelation 3:4, 5, 18; Revelation 4:4; Revelation 6:2, 11; Revelation 7:9, 13; Revelation 14:14; Revelation 19:11, 14; Revelation 20:11). And "new" is almost as frequent as "white" in the book which tells of a new heaven and a new earth, in which is the new Jerusalem; where the inhabitants have a new name, and sing a new song, and where all things are made new (Revelation 3:12; Revelation 5:9; Revelation 14:3; Revelation 21:1, 2, 5). But in spite of the familiarity and appropriateness of the two epithets, "white" and "new," a sure interpretation of the white stone with the new name upon it cannot be found. Trench's dictum, that "this book moves exclusively within the circle of sacred, that is, of Jewish imagery and symbols," and that an allusion to heathen or profane customs is inadmissible, is arbitrary and cannot be proved. As already shown, there may be references to the rites of Dionysus, to the games, and to the crown placed on the corpse of a victor. Here there may be an allusion to the white pebble of acquittal used in courts of justice, or to the lot used in elections; and the word ψῆφος favours these views. Or again, the reference may be to the tossers, or ticket, which the victor in the games received to admit him to the tables where he was fed at the public expense. Among Jewish symbols a reference to the "stone with seven eyes" (Zechariah 3:9) seems to be quite out of place. Nevertheless, Trench's explanation of the "white stone" as an allusion to the Urim and Thummim, which the high priest wore behind the square breastplate of judgment has much that is very attractive. This precious thing may well have been a diamond, for there was no diamond among the twelve stones of the breastplate. On each of these stones was written the name of a tribe; but what was written on the Urim none but the high priest knew. The usual supposition is that it was the sacred Tetragrammaton - the ineffable name of God. All this seems to fit in singularly well with the present passage. But if this explanation is to hold, "he that receiveth it" must mean he that receiveth the white stone, rather than he that receiveth the new name. The "new name" is not a fresh name for himself (Isaiah 62:2; Isaiah 65:15), but a fresh revelation of God's Name and nature, which only those who have received it can comprehend (comp. Revelation 14:1; Revelation 19:12). A variety of other explanations will be found in the 'Speaker's Commentary,' Smith's 'Dictionary of the Bible,' art. "Stones," in Alford, and elsewhere. Whatever the allusion maybe, the general sense is clear. He that overcometh shall be admitted to the heavenly holy of holies, and to a glory and knowledge incomprehensible to those who have not experienced it (1 Corinthians 2:9). He shall be made a priest unto God.

2:12-17 The word of God is a sword, able to slay both sin and sinners. It turns and cuts every way; but the believer need not fear this sword; yet this confidence cannot be supported without steady obedience. As our Lord notices all the advantages and opportunities we have for duty in the places where we dwell, so he notices our temptations and discouragements from the same causes. In a situation of trials, the church of Pergamos had not denied the faith, either by open apostacy, or by giving way so as to avoid the cross. Christ commends their stedfastness, but reproves their sinful failures. A wrong view of gospel doctrine and Christian liberty, was a root of bitterness from which evil practices grew. Repentance is the duty of churches and bodies of men, as well as of particular persons; those who sin together, should repent together. Here is the promise of favour to those that overcome. The influences and comforts of the Spirit of Christ, come down from heaven into the soul, for its support. This is hidden from the rest of the world. The new name is the name of adoption; when the Holy Spirit shows his own work in the believer's soul, this new name and its real import are understood by him.He that hath an ear, let him hear,.... See Gill on Revelation 2:7.

To him that overcometh; the Balaamites and Nicolaitans, and do not give in to the doctrines and practices of the one, or of the other, whatever persecution and trouble he meets with, and endures on that account:

will I give to eat of the hidden manna; in opposition to eating things sacrificed to idols, refused by him. The allusion is to the manna which the Israelites ate of in the wilderness, which may be called "hidden": either because they knew not what it was, when they first saw it; or because it was laid up in a golden pot, and put in the most holy place, where it was secret, and none but the high priest could see it, and who entered there but once a year: or rather, because it was at first, hidden under the dew; for according to the account the Jews give of it, a dew first fell upon the ground, then the manna upon that, and then another dew upon the manna; so that there was a dew under it, and a dew over it; insomuch that it was as if it was laid up, they say, in a box or chests (l); and they supposed the manna had respect to things future (m) and do expect it in the times of the Messiah. They say (n), as the first, so the last Redeemer will cause manna to descend from heaven; and the clouds are by them reckoned the mills which will grind manna for the righteous in the world to come (o): yea, they speak (p) of , "hidden manna", as the food of the righteous, the very phrase here used. Now this being the food of the children of Israel in the wilderness, is very fitly mentioned here; since the church, in this period of time, in which antichrist arose, was obliged to flee into the wilderness, and there abide during his reign, and where she is nourished with this hidden manna; by which may be meant the Gospel, which is soul quickening, comforting, strengthening, and satisfying food, by which the saints are nourished up unto everlasting life, and which is hid to the world, which the men of it know nothing of; and especially Jesus Christ, the sum and substance of it, may be meant, and that secret spiritual consolation enjoyed in communion with him, and by eating him, or feeding by faith upon him; in what respects Christ may be compared to manna; see Gill on John 6:32. And he may be said to be "hidden", because he is unknown to men, until revealed; and is wholly hidden from carnal and unregenerate men, and is enjoyed only by believers; and it may denote the private way, in which the true church of Christ had communion with him in his word and ordinances in the wilderness, and during the dark times of Popery. Philo the Jew (q) often interprets the manna by the "Logos", the Word of God, the most ancient Word of God,

And will give him a white stone. The phrase, "to add a white stone", with the Latins, is used to give one's approbation of anything; and could it be applied here, might signify the approbation Christ gives of his church and people here, amidst the testimonies they bear, and the persecutions they endure for his name's sake, and that which he will give of them before his Father, angels, and men, at the last day: white stones were used on various accounts. The Grecians used them to mark good or lucky days with them, as they called them; and could the allusion be thought to be to this custom, the sense would be, that Christ promises, to his people that overcome, happy days, after the times of Popish darkness and persecution were over: white stones were also given to the conquerors in the Olympic games, with their names upon them, and the value of the prize they won; and, here applied, may respect the crown of life and glory given to them who are more than conquerors through Christ, with their right and title to it, and the excellency of it. The Romans in judgment used to give their suffrages for condemnation by casting black stones into the urn, and for absolution white stones; to which Ovid has respect, when he says (r),

"Mos erat antiquis, niveis atrisque lapillis, His damnare reos, illis absolvere culpa.

And this is thought by many to be referred to here, and may denote, that though the pure members of Christ, and who abhorred and protested against the abominations of the church of Rome, were charged with heresy and schism, and what not, yet Christ would absolve them, and justify them from all those charges. But rather the allusion is to a custom among the Jews, who used to examine the priests and Levites before they went to their service, or to the sanhedrim, to judge and pass sentence, whether their ways and works were right; and if they were as they should be, they gave them , "the stone of the sanctuary": if not, they might not enter on business, as it is said; "and of Levi he said, thy Urim and thy Thummim be with thy Holy One", Deuteronomy 33:8 (s). Now on the Urim and Thummim, the stones in the high priest's breastplate, were engraven the names of the children of Israel; and, as the Jews say, the name Jehovah, to which reference may be had in the following clause; and may denote that the church, though in the wilderness, is regarded by Christ, is bore upon his heart and cared for by him; and also its spotless purity in him, and justification by him,

And in the stone a new name written, which no man knoweth, saving he that receiveth it; by this name may be meant, either the name of "Jehovah" our righteousness, which is the name both of Christ, and of his church, Jeremiah 23:6, or the name of a child of God, sometimes called a new name; see Isaiah 56:5; and so designs the blessing of adoption; this may be said to be a new name, because renewed, manifested to, and put upon the people of God, when they are made new creatures, though provided in predestination, and in the covenant of grace from eternity; and because a renowned and excellent one, better than that of the sons and daughters of the greatest prince on earth; and because a wonderful one, being an instance of amazing love and grace; and is what "no man knoweth", but the receiver of it; the Father of these adopted ones is unknown to natural men; and so is Christ, through whom this blessing is bestowed; and the Spirit of God also, who witnesses to it; and the persons that enjoy it, and the blessing itself, and the inheritance to which they are adopted: and this new name being on the white stone, may show that the blessings of justification and adoption, though they are two distinct ones, yet they are inseparable: they go together, and both give a right to the heavenly inheritance; and they are also, as well as the hidden manna, gifts of free grace, and not owing to the works and merit of men, and are given by Christ, and in and through him. At Rome, some white stones have been dug up, some lesser, some greater, with names and letters, and other engravings upon them, which Pignorius (t) has given the figures of; and to such some have thought the allusion here is, and may serve to illustrate this passage. The Ethiopic version, instead of a "white stone", reads, a "famous book",

(l) T. Bab. Yoma, fol. 75. 2. Jarchi in Exodus 16.13, 14. Mitzvot Tora, pr. affirm. 30. (m) Tzeror Hammor, fol. 38. 4. (n) Midrash Shirhashirim, fol. 11. 2. Midrash Ruth, fol. 33. 2. & Midrash Kohelet, fol. 63. 2. Pesikta in Yalkut Simeoni, par. 2. fol. 75. 4. (o) Raya Mehimna in Zohar in Numb. fol. 96. 2. Yalkut Simeoni, par. 2. fol. 68. 4. (p) Zohar in Numb. fol. 88. 1.((q) Alleg. l. 2. p. 93. Quod det. potior. p. 176. Quis rer. divin. Haeres. p. 491, 492. & Leg. Alleg. l. 3. p. 1103. (r) Metamorphos. l. 15. fol. 1.((s) Zohar in Lev. fol. 8. 1.((t) De Servis, p. 342.