The Letter to Pergamum
Revelation 2:12-17. Truth or Compromise?
Pergamum is the third church of Revelation. It was located about 55 miles from Smyrna, the second church of Revelation. Pergamum was some 15 miles from the Aegean coast, and a mile or two from the Caicus River. Beyond all other cities in Asia Minor, Pergamum was fitted by nature to be a royal city. It was planted at the foot of a magnificent, fortified rocky hill one thousand feet high, dominating the broad valley of the Caicus River. That great and massive rocky hill wore the look of size and strength, giving the city a bearing of both stability and authority.
Pergamum was the center of several distinctive types of pagan religion. These included the popular Asiatic worship of Dionysus and Asclepius, the cultured Greek worship of Zeus and Athena, the worship of Rome and the Emperor, of which Pergamum, as the capital of the Province, was the recognized center. It was also the stronghold of Balaamite and Nicolaitan teachers. It appears from this prevalence of religious superstition that antichrist was more evident in Pergamum than Christ.
CHRIST THE JUDGE AND PERGAMUM’S ENDURANCE
What had the Savior to say to a church oppressed by such influence? We hear the words of Christ the Judge in Revelation 2:12, “These things saith he which hath the sharp sword with the two edges” (Revelation 1:16, Hebrews 4:12, Isaiah 49:2, Ephesians 6:17).
The sword stands for judgment and the power of life and death. It is linked with the threat that the church was about to hear in Revelation 2:16. It was the symbol of the word of truth which he had spoken and is, “the sword of the spirit” (Ephesians 6:17). Christ’s words cut and penetrate deep; they are as piercing as a sharp sword; and this is the thought represented here.
The Pergamum church is commended for its endurance, “I know where you dwell, where Satan’s throne is.” It is commended for its faithfulness under pressure, “you hold fast my name and you did not deny my faith” (Revelation 2:13).
It is significant that Christ begins his letter to the church at Pergamum with the words “I know where you dwell.” He makes it clear that his intimate knowledge extends not only to the works his people do (as at Ephesus), and to the tribulations they endure (as at Smyrna), but to the environment in which they live (as in Pergamum).
He was well aware of the continuous pressure of a heathen environment. The word “dwell” is a mark of permanent residence; it was not as though they could all migrate elsewhere. They had to dwell in the city where the Lord had found them, and there was no escape from that situation. He was aware that the church was set in a non-Christian environment and that it felt the continuous pressure of pagan neighbors who surrounded them, holding forth different ideas, a different religion, and a different philosophy.
Christ knew that the church felt besieged and beleaguered. The church at Pergamum lived and worshiped and witnessed “where Satan dwells” and “where Satan’s throne is” (Revelation 2:13). The implication is clear. Satan was the source of the errors to which the church was exposed. Pergamum’s multitudinous temples, shrines and alters, its labyrinth of antichristian philosophies, its grant of refuge to antinomian Nicolaitans and Balaamites, all bore eloquent testimony to the dominion of the evil one — Satan. Possibly “Satan’s throne” refers to the massive altar to Zeus Soter, “which seemed to dominate the place from its platform cut in the Acropolis rock,” as Swete observed.
But the chief menace of Satan lay in the claims of the imperial religion. It was through a refusal to take part in this that Antipas had lost his life. It was here that Satan’s authority was most clearly seen. “I know where you dwell” are words full of encouragement to those who have no alternative. This was the city in which Satan had his seat or throne, put forth his power, and held his court. This phrase is thus used to describe “the primacy of Pergamum” as the center of the cult of Caesar-worship. It was the main seat of this cult in the east, just as Rome was in the west (Charles, R.H., A Critical and Exegetical Commentary on the Revelation of St. John, page 61). This makes it clear that the church had to dwell in a city that was, “the headquarters of resistance to Christ and his Gospel” (Trench, R.C., Commentary on the Epistles to the Seven Churches in Asia, page 123).
The Synagogue of Satan in the case of Smyrna represented religious enmity (Revelation 2:9), while the throne of Satan in the case of Pergamum represented political persecution. To confess “Jesus is the Lord” (1 Corinthians 12:3) would provoke a certain conflict with those who were bound to hold that Caesar was Lord or God. Thus, here in Pergamum a pitched battle was being fought in which the soldiers were not men but ideas. These were locked together in deadly combat. The issue was not only between good and evil, but also between truth and error.
LESSONS FROM PERGAMUM
The sense of this passage is that to know where men live does much to enable us to judge their character. It is easier 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 truth and virtue.
In like manner, in order to judge correctly of those who have embraced error, or to have been led into sin, it is necessary to understand what may have been in their circumstances that led to error and attracted them to sin. What situation in life exposed them to these influences; and what arguments were employed by the learned, the talented, and the plausible advocates of error to lead them astray.
Do we often judge harshly where the Savior would be far less severe in his judgments? Conversely, do we often commend when, in reality, there has been less to commend because the path of truth and virtue has been pursued as the result of circumstances free from temptation? Surely, only the final judgment of Christ will bring these things to light.
FAITHFULNESS UNDER PRESSURE
Christ commends faithfulness under pressure. The exalted Christ is deeply concerned for the preservation and propagation of the truth. This whole letter is devoted to this theme and he commends the church because, “you hold fast my name and you did not deny my faith” (Revelation 2:13, RSV).
The church stood its ground despite their hostile environment. There were two great virtues in the life of this church linked to my name and faith. The first points to a fact in the present, and the second to a trial in the past. The phrase “my name” stood for Himself, who He is and what He has done, and to holding fast or clinging to Him, with a tenacity that would not let go. In contrast, “my faith” stood for their faith in Him, in His person and work. The Pergamum Christian grasp of these truths evidently had stood firm even through severe testing.
One of their number, in the heat of the persecution, had been faithful even unto death. His name was “Antipas.” We know nothing about him except what may be gathered here.
View of Pergamos at the base of the rock massif
It has been suggested that Antipas may derive from “anti papa,” i.e., pope. He dared to stand against the enemies of Christ. His courage to stand for the truth cost him his life; and Jesus refers to him affectionately. Those who say that it does not matter what you believe so long as you live a moral life and love all should inwardly digest this epistle to the church at Pergamum and gain the mind of the Lord Jesus Christ on this.
It would not be hard to reconstruct the scene that probably saw the death of Antipas. Known to be a Christian, he was summoned before the Proconsul of the Province. This civil leader was also chief priest of the imperial cult. A bust of the emperor was set on a base (plinth) and sacred fire burned before it. To sacrifice to the “genius” or guiding spirit of Rome and the “divine” emperor was a simple matter. All he had to do was to sprinkle a few grains of incense on the fire and speak the Greek phrase, “Kurios Kaisar,” meaning “Caesar is Lord.” Then he would be released.
But how could Antipas deny Christ’s name and faith? Had he not affirmed his faith in the simple words, “Jesus is Lord,” or in Greek, “Kurios Iesous” (customary at baptism)? Had God not exalted Jesus to his own right hand and set him far above all principalities and power, and every name that is named, and given him a name that is above every other name — the Father excepted — that at the name of Jesus every knee should bow, and that every tongue should confess that Jesus Christ is Lord, to the glory of the Father? Was this not true both now and in due time? Had his teachers not assured him that to say “Jesus is Lord” was a sign of the holy Spirit’s inspiration, whereas no man can say “Jesus be cursed” when speaking by the Spirit of God? (Ephesians 1:20, 21, Philippians 2:9-11, 1 Corinthians 12:3).
On these questions Antipas was given grace to stand firm, to hold fast Christ’s name and not deny Christ’s faith. He would indeed render to Caesar the things that were Caesar’s, — but he must also render to God the things that were God’s. He could not bring himself to give to Caesar the title that belonged to Christ. Christ was his Lord, not Caesar, even if it meant death.
Thus Antipas joined the noble army of “martyrs” as a faithful witness, and sealed his testimony with his blood. The thought of the Greek word “martyr,” literally a “witness,” meaning one who was slain for his unwavering faith, came to have this sense by the mid-second century. Revelation makes it clear that all God’s servants must be willing, should the need arise, for their witness to be sealed with blood; they will triumph by their testimony, and they will not refuse to die (Revelation 12:11, 17:6, 6:9-11).
REBUKE OF PERGAMUM
Nevertheless, the Church was rebuked for their toleration of false doctrine. “You have there some who hold to the teaching of Balaam” (verse 14, Numbers 22-25). “… You also have some who hold the teaching of the Nicolaitans” (verse 15). Pergamum tolerated behavioral compromise, food sacrificed to idols, and the practice of sexual immorality. At this there is a change of voice, and the accent of praise passes into that of solemn rebuke. The phrase “a few things” stands for one thing — in spite of steadfast patience under trial and persecution, they allowed teachers of false doctrine to take root in their midst. The church that withstood all the pressure of the imperial cult faltered before pernicious heresy. They tampered with truth and found ways and means to condone what was evil, for this is what Balaam as the prototype of false teachers pictures. Balaam found he could not curse those whom God chose to bless, but greed made him plot their downfall as a result of his wicked counsel. He taught Balak how to entice Israel into the sins of idolatry and fornication. The daughters of Moab were thrown into their arms so as to bring this about. “Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the LORD in the matter of Peor” (Numbers 31:8, 16).
Pergamum took food that had been offered to idols, and they practiced fornication. These were the first and last of the four things which were proscribed in the decree to guide Gentile converts (Acts 15:29). Perhaps it was ritual fornication that the text had in view, and this was a vehement rejection of it as a practice that was altogether evil. These false teachers not only had affinities with the past, but with the present as well, and this is made clear in a stark statement of fact. “So you also have some who hold the teaching of the Nicolaitans” (Revelation 2:15). The word “so” means “in like manner,” and it begins a verse that is meant to explain the reference to Balaamites. As Balak had Balaam, so Pergamum had heretics, and the language suggests that the Balaamites were so like the Nicolaitans that the two were virtually identical. Balaam had been a false prophet, a deceiver and a seducer, and his name had become proverbial among the people of Israel. The Nicolaitans were comparable with him because they fostered a return to pagan views of morality. The church had to contend with this sensual heresy, but the comparison ends at that point, for the church at Ephesus had been adamant in its opposition. “This thou hast, that thou hatest the deeds of the Nicolaitans which I also hate” (Revelation 2:6). The attitude of the church at Pergamum lacked this earnest hatred of sin. The Nicolaitans were tolerated, and this had its roots in the toleration of false teaching. The great primary incentive to full personal holiness lies in our understanding and obedience to truth, and the fundamental conflict in this church was between truth and error. The Nicolaitans were introducing their vile doctrines into the church at Pergamum, suggesting that the liberty with which Christ made them free was a liberty to sin. “Christ has redeemed us from the law” they argued, “therefore we are no longer under law but under grace.” And so their specious villainy continued, “we may continue in sin that God’s grace may continue to abound towards us in forgiveness. We are all human, you know. Christ does not expect too much from us. He knows we are dust.” Christ’s view of this matter is totally different.
CORRECTIVE MEASURES PROPOSED
Concerned that his church shall stand in the truth, and recognizing the source of error, Christ is resolved that the truth shall triumph. “Repent then. If not, I will come to you soon and war against them with the sword of my mouth” (Revelation 2:16). The way of conquest is by his word of truth which proceeds from his lips. The only weapon that can slay the forces of error is Christ’s word. It is no wonder that as Christ dictates this letter to John, he designates himself as he “who has the sharp two-edged sword” (Revelation 2:12). He is himself “the word of God” (Revelation 19:13, John 1:1). The prophecy of Isaiah, the servant of the Lord, prefiguring Christ, says of the Lord: “He made my mouth like a sharp Sword” (Isaiah 49:2). Paul says the word of God is said to be “the sword of the Spirit” (Ephesians 6:17). In Hebrews it is “living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart” (Hebrews 4:12). It pricks the conscience and wounds the pride of sinners. It cuts away the camouflage and pierces the defenses. It lays bare the sin and need and kills all falsehood by its deft, sharp thrusts. Falsehood will not be sup- pressed by the gruesome method of the inquisition, or by the burning of heretics at the stake, or by restrictive state legislation, or even by war. Force of arms cannot conquer ideas. The false ideologies of the world can — and will — be overthrown by the superior ideology and truth of Christ.
This same sword will change its function. The message of truth will become a message of judgment. “… I will come to you soon and war against them (the “some” of verses 14, 15) with the sword of my mouth” (Revelation 2:16). Balaam was killed with the sword (Numbers 31:8, Joshua 13:22), and the Baalamites and Nicolaitans in Pergamum would suffer the same fate unless they repented. The sword of Christ’s truth would devour them.
At Christ’s second advent (presence), a sharp sword issues from his mouth with which to smite the nations, and he will rule them with a rod of iron, and the rest were slain by the sword that issues from his mouth (Revelation 19:15, 21). If anything is certain about divine judgment in Scripture, it is that God will hold us responsible for that measure of truth that we have heard. “To whom much is revealed, from him will much be required” (Luke 12:48). Did not Jesus say, “If any one hears my sayings and does not keep them, I do not judge him … he who rejects me and does not receive my sayings has a judge; the word that I have spoken will be his judge on the last day” (John 12:47, 48).
REWARDS FOR OVERCOMERS
Having outlined God’s weapon for the conquest of error, Christ now describes his reward to the conqueror, “He who has an ear, let him hear what the Spirit says to the churches. To him that conquerors I will give some of the hidden manna, and I will give him a white stone, with a new name written on the stone which no one knows except him that receives it” (Revelation 2:17).
Manna represents the living bread, Christ Himself. One peculiarity of the golden pot of manna “hidden” in the Tabernacle, making it both the same and yet different from that supplied to the Israelites in general, was that it was incorruptible. Hence it well illustrates the immortal, incorruptible condition promised to the overcomers of the Church (T122, Exodus 16:33, 34, Hebrews 9:4, John 6:49,50).
In ancient times the Greeks and Romans had a custom of noting and perpetuating friendship by means of a white stone. This stone was divided and each person inscribed his name on the flat surface, after which the parts of the stone were exchanged. Producing either half was sufficient to insure friendly aid. Thus the divided stone became a mark of identification. There is an individual and personal relationship between the Lord and the overcomers, who may be said to receive this mark of identification — the antitypical white stone — now, in this life. This mark is the sealing of the holy Spirit (R5113). The new name signifies a new relationship to Jehovah (Genesis 17:5, 15, 32:28). This relationship — like stone — is lasting and imperishable and it is white. Here “white” signifies an innocent, pure, holy relationship. And so with this promise to the overcomers the letter closes.
Nowhere was it more difficult to stand, lonely and despised, than in Pergamum, where Christianity and Caesarism (or should we say Satan’s representative?) confronted each other face to face. It is possible for the few to be faithful. It is possible when all others have been proved faithless to be found faithful if these faithful are willing to pay the price. Antipas did — and there were others who followed after him. Let us have grace that it will be truth and not compromise that guide us during the hour of trial. We must have a truth-loving spirit; we must have it in our hearts and our lives; we must be prepared to live for it — and, if required, to die for it. Let us hold fast the profession of our faith without wavering, for he is faithful that promised (Hebrews 10:23). “He who has an ear, let him hear what the Spirit says to the churches.”
— David Skein