The Church in Pergamos (Rev. 2:12-17)

Pergamos at that time was the capital of the Roman province of Asia. It was a cultural centre, possessing a very large library of 200,000 volumes, and in order to help the development of this library the city rulers encouraged the use of a new form of writing material.  It was also known as a place of medical cures (the famous Galen lived there), although even they were connected to pagan forms of idolatry, with the god of healing depicted in the form of a serpent. Sadly, it had the dubious record of being the first city in the province to build a temple for emperor worship. Unlike the church in Smyrna, whose persecutions involved the Jewish synagogue, the church in Pergamos faced trouble from Gentile sources.

As we think of such a place, it is a wonder that there was a Christian church in such a city. But that is a reminder that the gospel of Christ succeeds in most unlikely situations.

It is possible that Jesus alludes to a local feature when he describes himself as the one with a sharp two-edged sword. He may be referring to the fact that Pergamos was governed by a Roman proconsul, a position of almost unlimited authority. The symbol of authority was a sword. Whether that be the case or not, it is evident that Jesus is describing himself as a judge.

Jesus, of course, does not need earthly weapons in order to be a judge. When he comes to judge, all he has to do is speak. He possesses divine authority, which no-one can disobey. We are told by Peter that judgement begins at the house of God (1 Pet. 4:17), and this is what was happening to the church in Pergamos.

Jesus reveals that he knows three things about them that please him. First, he knows their labour, all that they did for him. He appreciates every action done for him. Second, he knows their location; twice he links it with Satan, the god of this world – Jesus knows about the subtlety and malice of the devil. Third, he knows their loyalty, even when facing intense opposition that included martyrdom.

The activities of God’s people are best seen against the circumstances in which they live. Jesus knows both the difficulties and dangers that his people in Pergamos faced. This knowledge he has is not discovered from a distance, but is the result of fellowship with his people in their troubles. Not only is he the sovereign judge, he is also the sympathetic friend, able to help in such times.

Nevertheless, Jesus, in his examination of the church, found major problems. To understand what is meant, we need to realise that pagan worship affected every aspect of life in the city. One could not take part in trade guilds or social occasions without participating in pagan rituals, which involved both feasting and immorality. The problem in the church was that some, who followed the teachings of an obscure group, the Nicolaitans, were saying that there was nothing wrong with taking part in those gatherings. But the reality was, that while Satan had not got through the front door by persecution, he had got through another door by false teaching. 

The church was guilty of two sins. First, some of them were guilty of compromising the clear standards of Jesus. They may have had excuses. It may have been a response to the persecution they had faced or they may have wanted to remain on good terms with the city’s guilds. In the process, they had compromised their faith in Jesus by giving the impression that it was not sinful to take part in the pagan rituals. But Jesus likens it to the occasion when Balaam tricked the Israelites into immorality (Numbers 22–24). The second sin was committed by all the church, and it was toleration of the minority’s behaviour. Why they did this is not said. 

The church in Pergamos seemed content with the situation, but Jesus was not. He will not allow his kingdom to be compromised. He has a message for all the church and a threat to the compromisers. His message is the same one as he gave to the church in Ephesus, that of the necessity of repentance individually and corporately.

Jesus also provides comfort for his people in Pergamos. The promise contains two details: the eating of the hidden manna and the receiving of a white stone. The hidden manna is an allusion to the food that God miraculously provided for his people Israel as they journeyed through the desert. In John 6, Jesus says he is the fulfilment of what the manna depicted, food from God.

Today Jesus is hidden in heaven from the eyes of humans. But that does not mean that he is not the food that sustains his people. Jesus feeds his people with himself, and he does this in a variety of ways and by a mixture of diets. He feeds them privately and he feeds them corporately. His diets include promises of forgiveness, guidance, protection; he nourishes them by conveying to their hearts his own character. Jesus does all this secretly, which is why it is called ‘hidden’ manna. And he will also feed his people with himself in the eternal state.

In addition to giving himself as manna, Jesus also promises to give a white stone to each of his people. The issuing of a white stone had several meanings in the ancient world. First, when a person was in court for a crime, if he was pronounced innocent he was given a white stone. The meaning of Jesus’ promise includes the public declaration of innocence that will be made concerning his people at the Day of Judgement. Second, when a person was invited to a public feast, he was given a white stone with his name on it. Here is Jesus’ assurance that his people will be invited to the eternal feast, the marriage Supper of the Lamb. Third, Jesus promises that each of them will still have an individual, secret relationship with him in heaven; this is what is signified by the words, ‘which no man knows except the one who receives it.’

The obvious feature of this message of Jesus is grace for the undeserving. We don’t know how the believers in Pergamos responded to their letter. But we do know how we are responding to this passage of the Word of God.