Revelation 2:12–17

2:12 The church in Pergamum was under intense pressure, for the cult of the emperor was popular. Pergamum boasted temples for the goddess Roma and the divine Augustus. Asklepios (or Asclepius), god of healing, and Zeus also had temples dedicated to them. Most in the Greco-Roman world were syncretistic in their religion, not devoted to only one god; they worshiped and served many gods and enlisted the aid of any god who could help them. Christians stood apart because they refused to recognize any god apart from the one true God who had revealed himself in Jesus Christ through the Holy Spirit. Jesus identifies himself here (cf. 1:16) as the one having a sharp double-edged sword. The sword represents Jesus’ words, penetrating to the deepest level (Isa. 49:2; Heb. 4:12; cf. Wisd. Sol. 18:16). Jesus will judge and destroy by his word those who side with the emperor or any other idol. He will strike down the nations with his sharp sword (Rev. 19:15). The beast and false prophet will be judged and cast into the lake of fire by his word (19:20). Similarly, those in the church who compromise by giving their allegiance to the emperor or participating in pagan idol feasts or sexual sin will face the judging word of Jesus.

2:13 Jesus knows the circumstances believers encounter, being well aware of the situation in Pergamum. Pergamum is described as the place of Satan’s throne, the place where Satan dwells. This is probably a reference to the imperial cult, for, as stated above, devotion to the emperor played a central role in Pergamum. It is possible, however, that devotion to other deities and cults is included here as well. The Christians in Pergamum are commended, for they have persevered in their devotion to Jesus’ “name” and have not “denied the faith,” even amid such great hostility.

The faithfulness of those in Pergamum is striking—they persevered even as Antipas sacrificed his life for Jesus’ sake. Antipas is described as a “faithful witness,” the same description given to Jesus Christ in the first chapter (1:5). The word “witness” (martys) didn’t yet have the technical meaning “martyr,” one who gives his or her life for the sake of the gospel. Still, in this case Antipas bore witness with his life, showing his devotion to Jesus presumably by refusing to compromise with the imperial cult.

2:14 The believers in Pergamum are commended for their continued devotion to Jesus Christ, but they are also indicted for compromising. Some in their midst advocated and accepted the “teaching of Balaam.” John alludes to the biblical story of Balaam (Numbers 22–24). Balaam was prevented by the Spirit of God from cursing Israel (even though he wanted to) and was compelled to bless them, but he found another way to subvert Israel. He incited Israel to join with the Moabites in their sacrifices and sexual immorality (Num. 25:1–2, 6; 31:16). Twenty-four thousand were killed in Israel for their unfaithfulness (Num. 25:9). The history of Israel was replicating itself in Pergamum, for some in the church were participating in worship in pagan temples and indulging in sexual immorality. Some argue that the reference to sexual immorality here refers to idolatry, and such a reading fits with John’s indictment of Babylon in Revelation 17:1–19:5. Still, there is no reason for an either-or here. It is quite likely that the idolatry of some people was combined with sexual sin. Perhaps they argued that such worship didn’t violate their faith since the many gods in Pergamum were false gods (cf. 1 Cor. 8:4–6). In any case, they sought to fit in with the trade guilds and social context of the city by joining in such activities. And they didn’t merely do what was wrong but also propagated their view by instructing others. Both their words and their actions functioned as a “stumbling block” (skandalon). Stumbling here isn’t a mild misstep; it refers to losing one’s final reward by falling away from the gospel of Jesus Christ. Those who follow false teachers will be judged by the words of Jesus (Rev. 2:12, 16) if they don’t repent. Those who compromise aren’t falling short in a trivial way; their future reward is called into question.

2:15 Some of the Christians in Pergamum followed Balaam’s teachings (v. 14); some also follow the teaching of the Nicolaitans. The Nicolaitans were mentioned also in the letter to Ephesus (v. 6). Unfortunately, we have frustratingly little information about the Nicolaitans. Some have drawn a connection to the proselyte Nicolaus, appointed to help the Hellenistic widows of the early church (Acts 6:5). If this connection is accurate, Nicolaus must have later departed from the faith he confessed. Perhaps the teaching was the same as the teaching of Balaam. If this is the case, then verse 15 simply restates verse 14, and “so” (houtōs) doesn’t designate a distinct group. Interestingly, “Balaam” in Hebrew and “Nicolaitans” in Greek both mean “conquer the people.”

2:16 Since some in the church have embraced the teaching of Balaam and pursued sexual sin and the temples of idols, the believers are called upon to repent. Failure to repent will have dire consequences, for Jesus is coming soon and will judge those who persist in sin. The “soon” coming of Jesus could refer to the second coming (cf. 1:1; 22:6, 7, 12, 20) or to a coming in history to judge the church. Deciding between these two options is difficult, for the imminence of the coming doesn’t necessarily mean (cf. 1:1; 1:3) that it will occur within a short span of time. Here, a judgment in history is more likely, for the judgment of the church is intended to purify the church prior to the final judgment. The sword in Jesus’ mouth (cf. 2:12), the mighty word he speaks, will be wielded against those who have given themselves over to evil.

2:17 The words of the risen Christ are also the words of the Spirit of God, containing an earnest message for all the churches. John concludes with a promise to the one who conquers. This is both a promise and a demand, for all must overcome and triumph to receive the reward. The language is highly symbolic and hard to pin down. Jesus will give “hidden manna” to those who conquer. Manna, described as bread from heaven (Ps. 78:24), was given as sustenance to Israel in the wilderness (Ex. 16:31, 33, 35). Second Esdras 1:19 calls it the “bread of angels.” In 2 Baruch 29:8 we read, “It will happen at that time that the treasury of manna will come down again from on high, and they will eat of it in those years because these are they who have arrived at the consummation of time.” According to 2 Maccabees 2:4–8 Jeremiah took the tent, the ark, and the altar of incense to Mount Sinai when Israel was sent into exile and said the place would be disclosed in the future, when God showed mercy to the people. Just as these items were hidden, so too the manna is hidden as the future reward for those who overcome. It seems, then, that manna here designates heavenly reward, the eschatological reward for the faithful. The manna now hidden will be given them at the marriage supper of the Lamb (cf. Rev. 19:9).

The “white stone” is another way of describing the same reward. Those who triumphed in games were given white stones for entry into celebratory banquets. Such stones were used also in court cases to signify acquittal. Those who overcome will enjoy the messianic banquet and stand clean before God forever. They will also be given a “new name” inscribed upon the stone. The new name may indicate Jesus’ name, ensuring entrance into the heavenly city. In the ancient world, to know someone’s name meant power over that person. Significantly, “no one knows” the name of Jesus, the one who rides on a white horse to conquer evil (19:11–12). When Zion is vindicated by the Lord before the nations, she will be “called by a new name” (Isa. 62:2; cf. Isa. 65:15), meaning she will be righteous and saved (Isa. 62:1–2). So too, those who conquer will be vindicated, saved, and given a new identity. The manna, the white stone, and the new name are various ways of depicting the heavenly reward, the eternal life to be granted to believers.