The Church at Pergamos

The Church in Pergamos Revelation 2:12-17

12 And to the angel of the church in Pergamos write: These things saith he which hath the sharp sword with two edges;

13 And 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.

14 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 stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.

15 So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate.

16 Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

17 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.

Of the seven messages that open Revelation the third was directed to the church at Pergamos, a congregation that received a mixture of commendation and censure from the Lord. The saints in Pergamos were true to the name of Christ, refusing to deny His faith, and were commended; however, they embraced two dangerous doctrines: the doctrine of Balaam and the doctrine of the Nicolaitans, facts with which Jesus took issue.

Located about sixty-five miles north of Smyrna, the church at Pergamos was approximately fifteen miles inland. Like Smyrna, Pergamos still exists today but is known by a different name, Bergama. In 29 BC the city of Pergamos erected a temple to Caesar Augustus, making it the official center in the province of Asia for the cult of emperor worship. The church at Pergamos represented a period of time in which a version of (so-called) Christianity became universally recognized as the religion favored by the Roman authorities.

The name Pergamos came from the Greek term ‘gamos,’ which meant ‘marriage.’ The particle ‘Per’ gives emphasis to the word to which it is attached. Thus Pergamos essentially meant ‘firmly married,’ which reflected what was happening during the Pergamos church period in the relationship between the state and the churches accepting the favors bestowed by the state. In AD 313 Constantine lent his recognition to and bestowed his blessings upon the churches that were willing to accept his patronage.

The Sharp two-edged Sword (Revelation2:12

12 And to the angel of the church in Pergamos write: These things saith he which hath the sharp sword with two edges;

The church at Pergamos faced severe judgment if its members did not obey the divine admonition to repent. Christianity and paganism have always been at opposite ends of the religious spectrum. Consequently they cannot coexist in our lives any more than in the lives of the saints in Pergamos but some were attempting it, as indicated by the reference to the doctrine of Balaam. The abuse of Niclaitanism was even more pronounced in the Pergamos church than it was in the church at Ephesus, and those errors resulted in religious compromise and sinful practices within the church. That is why Jesus presented Himself to the church at Pergamos as the One who has “…the sharp sword with two edges.”

In the study of Revelation 1:16 we examined the symbolism of the sword, where it was mentioned that the sword proceeds from the mouth of the resurrected, glorified Son of God. That symbol consequently is associated with the penetrating judgment of Jesus Christ. In John’s vision of Christ’s coming in power and glory at the close of the Tribulation Period the apostle observed that “out of his mouth goeth a sharp sword” (Revelation 19:15). As part of that same vision, Revelation 19:21 describes how “the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth.”

Two other Scriptures provide some insight into the significance of the sharp two-edged “sword.” In Ephesians 6:17 we are told that in addition to availing ourselves of all the spiritual armor God provides for the Christian soldier we are to take as our only offensive weapon “the sword of the Spirit, which is the word of God.” Hebrews 4:12 also depicts the Word of God as being like a sword – “For the word of God is quick [alive], and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.”

Both the written word (the Bible) and the incarnate Word (Christ) have a convicting power that, if properly responded to, will lead to repentance. In the Scriptures there are several examples of the powerful impact of both the written and spoken words of God.

Christ quoted Scriptures when withstanding the temptation of the devil as recorded in the opening verses of Matthew chapter 4. On all three recorded occasions of his testing the Son of God rebuffed His adversary with passages quoted from the Old Testament. To emphasize His use of the Scriptures the Lord prefaced each response to Satan with the words “It is written.” Moreover, there were many more times when the utterances of Christ were forceful and effective. Quite frequently His pronouncements healed the sick, cast out demons and circumvented the laws of nature. In addition, the Bible speaks of a future event in which the words of the Lord will be especially power-packed: “And then shall that Wicked [one] be revealed, whom the Lord shall consume with the spirit of his mouth…” (2 Thessalonians 2:8). The Word of God, whether written or spoken, is truly a dynamic.

The figure of the sharp, two-edged sword should have been significant to the members of the church at Pergamos, as the inspired Word of God plays a dual role in the lives of churches and individual saints. On the one hand the Bible gives instructions for growth, maturity and edification, while on the other hand believers and their congregations are reminded that divine correction (chastisement) will always follow sin. This principle is expressed this way in 2 Timothy 3:16 – “All scripture is given by inspiration of God, and is profitable for doctrine (what one should do), for reproof (to teach what one should not do), for correction (when one strays, to put him/her ‘back on the right path’), for instruction in righteousness (to teach one how to stay in the center of God’s will).” The Word of God upon which Christian service is to be based will be the criterion of judgment at the Judgment Seat of Christ.

Serving at Satan’s Seat (Revelation 2:13

In declaring what He knew about the church at Pergamos, Jesus iterated three things. He knew the circumstances under which the saints in Pergamos labored for Him, and He knew the extent of their fidelity to His name and His faith. By and large, they served the Lord faithfully under adverse conditions.

Dwelling at Satan’s Seat

‘Seat’ as used here refers to a place where authority and power are wielded, such as a seat of government. The word seat was translated from was the Greek term thronos, from which we get throne, andas the Asian center of emperor worship the city of Pergamos became a hostile environment for believers in Jesus Christ. The intensity of that hostility is underscored by the fact that twice in Revelation 2:13 Jesus spoke of Pergamos as a stronghold of Satan. Not only did the devil live in Pergamos but he also ruled there. The example of many of the saints in Pergamos shows that faithful service to the Lord does not necessarily require favorable circumstances.

Holding Fast the Lord’s Name

Part of ritual of emperor worship was the affirmation that Caesar was lord. Faithful Christians would not then nor will they now acknowledge anyone as Lord other than the true God. The Roman authorities did not object if anyone wanted to call Jesus “Lord” so long as he would also call Caesar “Lord.” Many members of the church at Pergamos, like the faithful Antipas about whom the Bible says nothing else, remained true to the name of Christ even in the face of persecution. The “name” of Christ speaks of His complete sovereignty and consequently includes His person, character, work Deity, authority, integrity and so forth.

Being Faithful to the Faith

The Pergamos congregation was also extolled for remaining true to the faith of Christ. In so doing it followed the injunction of Jude 3 to “…earnestly contend for the faith which was once delivered unto the saints.” The word ‘faith’ as used in this instance refers to that body of Bible doctrines which comprise the whole of revealed truth. By refusing to deny the faith, the saints in Pergamos exhibited remarkable courage in a pagan and hostile environment that was certainly antagonistic toward the true God and everything associated with Him. When the moment of truth arrived, those faithful Christians chose to stand with and for the truth.

The Doctrine of Balaam (Revelation 2:14)

Jesus pronounced only one thing against the church at Ephesus, as we recall from our consideration of Revelation 2:4 and nothing negative to say about the church at Smyrna, but in addressing the church at Pergamos He leveled two charges against them, one of which was that some of its members held the doctrine of Balaam. The incident regarding Balaam was one of the most sordid and tragic chapters in the account of the Israel’s national journey from Egypt to the land of Canaan. Numbers chapters 22-25 relate what happened when Balaam prioritize money above principle and place material gain ahead of obedience to God.

Balaamism in the Old Testament

As the children of Israel made their way to the Promised Land they approached Moab and Balak, the Moabite king, feared an encounter with Israel. He therefore sought the assistance of Balaam, who seemingly was a prophet although what kind of prophet is not made clear bit it seems plausible that he may have been a self-called prophet who routinely capitalized on his alleged prophetic gift. Balak offered Balaam a substantial amount of money to curse the Israelites. Balaam subsequently tried to pronounce a curse upon the chosen people of God, but each time he opened his mouth God caused him to utter blessings instead. His heart was not in the magnificent prophecies he was compelled by the Spirit of God to utter, however (see Numbers 23 and 24). Although the honors and gifts of the king of Moab filled his soul’s vision, he was repeatedly thwarted in his efforts to curse the Israelites. Nevertheless, Balaam was determined to seize the prize Balak had offered him. If Balaam could not curse the Israelites he could advise Balak in how to make the people of God bring a curse upon themselves. Thus the Israelites, through the influence and charms of the Moabite women, were enticed into idolatry, fornication and other sinful and corrupt practices associated with idolatry. With that maneuver both Balaam and Balak were successful in accomplishing their purposes (see Numbers 31:16). The renegade prophet, who was even more guilty in the matter than was the king, was the real instigator under Satan’s influence. Divine judgment fell on the Israelites for their misdeeds and twenty-four thousand people perished (Numbers 25:9).

For the complete story of Balaam and Balak, review Numbers 22:1 – 25:18 and 31:1 – 8. References to these events found in the New Testament include 2 Peter 2:1 – 25 for the “way of Balaam” and Jude 11 for the “error” of Balaam. The ‘way’ of Balaam was to sell his gift for money. The ‘error of Balaam was to presume that a righteous God would certainly curse Israel for its rebellion and sins. The ‘doctrine’ of Balaam was his teaching Balak to corrupt the people whom God would not curse by tempting them to defile their separation and to indulge in sinful and immoral pursuits, thus abandoning their mission as pilgrims and strangers in the land. Acceptance of such teachings constitutes spiritual adultery.

Balaamism in the Church at Pergamos

The essence of Balaamism is set forth in two statements: {1} the Israelites were enticed to eat food that had been sacrificed to idols, and {2} the Israelites were led to commit fornication (both spiritually and, no doubt physically). The members of the church in Pergamos lived in a pagan society and surely were confronted with many situations in which they could lend their support to teachings and practices regarding idolatry. Not only is idolatry sinful because of its spiritual errors but in most cases it also promotes immorality, especially in regard to sexual matters. The membership of the church in Pergamos who held the doctrine of Balaam went beyond eating food that had been offered to idols and then sold in the marketplace for that in and of itself would not have been a problem, as the apostle Paul taught in 1 Corinthians 10:25 when he wrote “Whatsoever is sold in the shambles, that eat, asking no question for conscience sake…” (NOTE: the word ‘shambles’ meant ‘marketplace’) but apparently some of the professed Christians in Pergamos participated in temple rituals. That kind of consumption would have been forbidden, as Paul emphasized in 1 Corinthians 10:21, “Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils.”

Balaanism in the Pergamos Church Period

Previously it was noted that the name Pergamos literally meant ‘firmly married’ and that the period represented by the church in that city was characterized by the offer of state patronage to the churches. Many churches accepted the offer and entered into an unholy alliance of church and state so that a good date to begin the Pergamos church period is AD 313, because it was then that Constantine became the Roman emperor. Upon assuming the throne Constantine saw, with the eye of a savvy politician, that it would be to his advantage to favor rather than fight the churches. Probably most of the congregations that accepted the offer of state patronage were ‘irregular’ already; that is, they had already begun to stray from the teachings and practices of the Lord Jesus, making it easier for them to justify their acceptance of a union with the state. During the time represented by the Ephesian church most church members were living separated lives and no such union of church and state existed. In fact, the state was persecuting the churches during that period and such persecution intensified during the Smyrnean church period. However, when it came to the time represented by the church at Pergamos we find that the very nation that had tried repeatedly to destroy the churches then wanted to enter into a political union with them. Before long bishops became rulers and princes of state became princes of the church; there was an unholy alliance between professing churches and pagan Rome.

The Doctrine of the Nicolaitans (Revelation 2:15)

15 So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate.

Another serious error in the church at Pergamos was its toleration of those who held the doctrine of Nicolaitanism. The gravity of this error was underscored by the fact that Jesus specifically expressed His hatred for that doctrine. For a brief review of the essence of Nicolaitanism see the comments on Revelation 2:6 in the article regarding the church at Ephesus.

Nicolaitansim Among the Early Churches

Two of the seven churches of Asia were specifically mentioned with regard to Nicolaitanism. The Ephesian congregation “hated” the deeds of the Nicolaitans and Nicolaitanism was also a problem in the church of which Gaius and Diotrephes were members (see 3 John). In the messages to both the Ephesian church and the one at Pergamos Jesus declared His hatred of Nicolatianism (Revelation 2:6, 15). Likewise, the apostle John was ready to invoke stern measures against the domineering Diotrephes (3 John 9, 10) and Peter disapproved of those who would presume to be “lords over God’s heritage” (1 Peter 5:3).

Nicolaitanism During the Pergamos Church Period

The church at Ephesus hated the deeds of the Nicolaitans but in the church at Pergamos they were at the least tolerated and likely openly embraced; the distinction, then, is insignificant. What began as scattered incidents became established policy. Abuses of the pastoral office can easily be traced in church history. Bishops (pastors) of a single congregation started exercising authority that was not rightfully theirs and in time began extending their authority over other churches as well. A religious hierarchy which paralleled political power structures eventually developed despite the fact that Jesus said, “It shall not be so among you,” in Matthew 20:25-28). While the seed for Nicolaitanism may have been sown during the Ephesian and Smyrnean church periods, conditions during the Pergamos period promoted rapid germination and healthy growth.

Nicolaitanism Today

The doctrine of the Nicolaitans is alive and well and even flourishing today. While there is nothing wrong with churches associating and/or supporting each other, many churches have succumbed to the abuse of authority by pastors, deacons, boards, presbyteries, associations, conventions and other governing individuals or groups.

The Sword of my Mouth (Revelation 2:16)

16 Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

The church at Pergamos was exhorted to repent or face the sudden and thorough consequences of Divine judgment.

The Certainty of Judgment

Jesus warned that if the saints in Pergamos refused to heed His call to repentance He would come quickly and “fight against” them with the “sword” of His mouth. The Lord’s statement that He would “come” to that church was not a reference to His second coming, as disobedience by believers and churches will not hasten the return of Christ. What seems more likely to speed the coming of the Lord is in fact Christian faithfulness as described in 2 Peter 3:11- 12. Christ’s promise (some may see it as a threat) to come to the church at Pergamos was a warning that He would soon deal with that congregation for its toleration of the heresies of Balaamism and Nicolaitanism. Those were and are serious errors, and their consequences were likely to be widespread and far-reaching. Even if the church would not act swiftly and decisively the Lord would. However, if God’s people will judge themselves He will not have to exercise judgment. Read Paul’s words in 1 Corinthians 11:31 and 32: “For if we would judge ourselves, we should not be judged. But when we are judged, we are chastised of the Lord, that we should not be condemned with the world.”

The Essence of Judgment

Repentance is necessary for saints as well as sinners, and for the saved as well as the unsaved. Moreover, it is as important for churches to repent as for individuals. Those who sin together should repent together, especially in view of the fact that if a congregation knowingly tolerates heretical teachings or erroneous practices it becomes a party to those sins. Further, if judgment does have to be inflicted the consequences will affect the entire body even though the judgment may fall more heavily upon those whose guilt is greater. It should be noted that the Lord said, in announcing the warning of judgment, “I will come unto thee [the congregation],” but He declared more specifically, “I will fight against them [those who hold the erroneous doctrines].” The apostle Peter asserted in 1 Peter 4:17 that “the time is come that judgment must begin at the house of God.”

The Means of Judgment

If judgment had to be inflicted against the church at Pergamos the instrument would be “the sword of my [Christ’s] mouth.” That sword, as has been previously pointed out, is the discerning, piercing Word of the Lord. Whether written, spoken or incarnate in the person of Jesus, God’s Word was like a sword in that it “pricked” or “cut” one’s heart (Acts 2:37; 7:54) and be assured that it still does today; it separates between virtue and vice by teaching what is good and what is evil; it curtails sin by warnings against sinners and promises to those who forsake sin; it cuts off error and heresy by teaching the truth. The forcefulness of the words of Jesus was acknowledged and acclaimed during His earthly ministry. “And they were all amazed, and spake among themselves, saying, What a word is this! For with authority and power he commandeth the unclean spirits, and they come out” (Luke 4:36). His words of judgment are equally powerful.

Hidden Manna, a White Stone and a New Name (Revelation 2:17)

In closing His message to the church at Pergamos the Lord gave its members a three-fold promise, a pledge that included: {1} permission to eat of the hidden manna, {2} presentation of a white stone and {3} provision of a new name.

Hidden Manna

This undoubtedly is an allusion to the manner in which God sustains His children. Manna first appeared during the wilderness journey of the Israelites. For forty years those people received daily nourishment from the heavenly bread. As a constant reminder of that fact the Lord instructed Moses to place a pot of manna in the Ark of the Covenant which was to be situated in the Holy of Holies of the Tabernacle. The manna was a type of Christ as the bread of life, and He especially declared Himself to be the anti-type (or correspondent type) of the manna which fell in the wilderness (during your further study consider John 6:35, 47-51, 57 and 58). As bread (food) is essential to sustain us physically so is Jesus Christ the absolute necessity for spiritual life. Not only does He give us spiritual life but He also sustains it, as the apostle Paul taught in 2 Corinthians 4:16 where he penned: “The inward man is renewed day by day.”

The divine promise to sustain the one who overcomes with “hidden manna” was then an allusion to the manna that was hidden in the Ark of the Covenant. As believers we experience a personal relationship and fellowship with the Lord during this life, but the fullest realization of that experience will not occur until we are with the Lord forever. The spiritual life that was received through faith when we are born again will become life in its most abundant sense, the final and ultimate expression of eternal life.

A White Stone

The promise of a white stone was an assurance of approval and acceptance. This reference stems from an ancient voting custom in which the participants cast either a white stone or a black stone, cube or some similar object. A white stone signified approval while a black stone denoted disapproval. In a judicial proceeding a white stone or cube meant acquittal but a black one denoted condemnation. Thus, someone who wanted to vote for a person or proposal would cast a white object while a negative vote was cast with a black object. This is where the more modern expression “blackball” finds its origin, meaning that someone or something had been disapproved or rejected. Those who have placed their faith in Jesus need never fear being ‘blackballed’ by their Lord. The Scriptures plainly verify this truth in John 6:37 where Jesus Himself declared, “All (those) that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.” Compare this passage to Matthew 7:21-23 where Jesus is recorded saying “…I never knew you; depart from me, ye that work iniquity.”

The members of the church at Pergamos needed to show their disapproval of those who held to the doctrines of Balaamism and Nicolaitanism; however, they were assured that even though they might have to ‘blackball’ some of their own number they themselves would not be ‘blackballed’ by Christ. Instead, He would recognize and acknowledge their fidelity to Him and His church.

A New Name

A name change reflects a change in one’s circumstance, situation, relationship and so on, such as when God changed the name of Abram, Sarai and Jacob to indicate that they had entered into a more enhanced relationship with Him. New Testament examples of changes in one’s name include those of Simon, who became also known as Peter, and Saul of Tarsus who became Paul the apostle. The followers of Jesus Christ became known as Christians although there is no indication that God initiated that name change. A reading of Acts 11:26 and 26:28 may lend the opinion that, if anything, the opponents of the Lord’s people coined that term in derision. With the passing of time, however, believers came to accept the designation ‘Christian’ and even to embrace and use it in describing themselves and each other.

It is impossible to determine the exact meaning of the “new name” that will be inscribed on the white stones promised to those who overcome. Concerning that new name the Lord Himself said, “No man knoweth {it} saving he that receiveth it” (Revelation 2:17). However, it seems particularly noteworthy that a new name was promised to those who are faithful to the name of Christ so that the giving of a new name implies a deeper and more intimate relationship exists between God and the recipient of the name. Such a relationship can be experienced only on a personal and individual basis; consequently, no one knows the name any other will receive.

Summary – The Church in Pergamos (Revelation 2:12 – 17)

The Pergamos Congregation

This church was a mixture of truth and error, fidelity and infidelity. Consequently it was warned of judgment sure and sudden if repentance was not forthcoming. In the midst of the compromise and accommodation was the faithful witness Antipas. He and others like him can expect to receive the hidden manna, a white stone and a new name.

The Pergamos Church Period

This period, which began in AD 313 with Constantine’s offer to the churches of state patronage and continued for approximately three centuries, was characterized by serious errors in doctrine and practice, and the churches that accepted state patronage continued to drift further from the truth and deeper into error, and the distinctions between ‘regular’ or faithful churches and ‘irregular’ or unfaithful churches became more pronounced.

In the next article we will consider what was happening at Thyatira and the things being taught there.

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