Pergamum
2:12–13 On the angel of the church, see note at 1:20. In the first century AD, the city of Pergamum, fifty miles north of Smyrna, was the leading religious center of Asia Minor. Like Smyrna, Pergamum was a center of emperor worship, and Christians were persecuted harshly for their refusal to engage in such worship. This refusal was deemed disloyal and unpatriotic by non-Christians. This is why Jesus called Pergamum the place where Satan’s throne is. The situation for Christians in Pergamum was even worse than at Smyrna. A faithful man named Antipas had already been put to death. On the sharp, double-edged sword, see note at 1:16.
2:13 (Compliment). Twice Christ notes the presence of Satan in the city where these believers lived. The original significance of the throne of Satan is not clear. It may refer to one of several temples to the Roman emperors in the city, or it may refer to the huge altar to Zeus that overlooked the city. (In Smyrna, the “synagogue of Satan” was Jewish; in Pergamum, the “throne of Satan” was pagan.) The devil had used his stronghold in the city to make life miserable for the Christians. One of their number, a faithful witness to the gospel named Antipas (otherwise unknown in the New Testament), had made the great sacrifice of being put to death. While believers in other places might have buckled in the face of such pressure, Christ complimented the believers who did not renounce your faith in me.
Now, that’s a very interesting thing, because what, therefore, is the doctrine of Balaam? It is mixing together the things of God and the things of this world. It is the corruption that comes to any church, any institution, any nation, any people, when the things of God and the things of this world get mixed together. And then, dear friend, the curse of God comes.
B. The Doctrine of the Nicolaitans
And then, also, there was the doctrine of the Nicolaitans. Look again, please, iin verse 15: “[Thou hast] also them that hold the doctrine of the Nicolaitanes” (Revelation 2:15).
Now, what is that doctrine? Well, this was the doctrine that there was a special priestly group that was supposed to lead and lord it over the rest of them. The word nicao means, “to lead”; laos means, “the laity.” You’ve heard of the “Nike Missile.” You know, Nike was a God—the God of winged victory. Nike means “victory,” or, “supremacy,” or, “power.” And, the Nicolaitans were those who had gained ascendancy and power. It was a form of ecclesiastical hierarchy that was coming into the church. It was the beginning of priestcraft, where we have, over here, a set of priests; and then, down here, we have the people.
2:14–15 (Criticism). The church in Pergamum apparently had the opposite problem of the Ephesian church. Rather than testing and rejecting false teachers, they had uncritically accepted people who hold to the teaching of Balaam. The risen Lord unleashes stinging criticism and compares it to the teachings of the Nicolaitans.
The strange incident of Balaam and Barak is told in Numbers 22–24 The false prophet and the king at first seemed to fail in their direct attempts to curse the Israelites. Later, however, they succeeded in leading the people of God astray indirectly, by idolatry and immorality (Num. 25:1–2; 31:16)
The exact form encouraged by Balaam of eating food sacrificed to idols was different from that encouraged within the church of Pergamum. The false deities had changed. The New Testament passage that most extensively addresses this issue is 1 Corinthians 8. There, Paul makes it clear that the real issue is that Christians are never to violate their consciences. Although we have little specific information, the false teachers in Pergamum must have been teaching a subtle distortion: violation of conscience is quite all right, especially if there is not a clear Christian teaching at stake.
2:16 (Command). To summarize, some believers in Pergamum were tolerating falsehood by teaching that in morals, violation of the conscience or of the marriage bond is perfectly all right. Christ responds vehemently, I will have none of this. They must repent, recognizing and forsaking their sins, just as their friends in Ephesus must repent (v. 5). The penalty will be severe for those who do not.
In Pergamum (ἐν Περγαμῳ [en Pergamōi]). In a north-easterly direction from Smyrna in the Caicus Valley, some fifty-five miles away, in Mysia, on a lofty hill, a great political and religious centre. Ramsay (Op. cit., p. 281) calls it “the royal city, the city of authority.” Eumenes II (B.C. 197–159) extended it and embellished it with many great buildings, including a library with 200,000 volumes, second only to Alexandria
Seat (θρόνος). Rev., rightly, throne, which is a transcript of the Greek word. Better than seat, because it is intended to represent Satan as exercising dominion there. The word is used in the New Testament of a kingly throne (Luke 1:32, 52; Acts 2:30): of the judicial tribunal or bench (Matt. 19:28; Luke 22:30): of the seats of the elders (Apoc. 4:4; 11:16). Also, by metonymy, of one who exercises authority, so, in the plural, of angels (Col. 1:16), thrones belonging to the highest grade of angelic beings whose place is in the immediate presence of God.
Indeed, Pergamum was a greater religious center than Ephesus or Smyrna. The sick from all over Asia came to sleep at a shrine to Aesclepius, the god of healing, hoping that the deity would appear in a dream or that one of the sacred snakes would touch and heal them. The serpent, symbol of the cult of Aesclepius, became associated with medical practice. Moreover, a college of medical priests was located here. Galen, the proverbial father of medicine and “the dominant authority in medicine throughout Europe during the Middle Ages and Renaissance” hailed from Pergamum, where he claimed to receive direct communication in dreams from Asclepios regarding medical matters (Worth 1999:30–31). It is no wonder that R. H. Charles called the city the “Lourdes of the Province of Asia” (1920:1.60). Pergamum was also a stronghold of emperor worship. Dedicated to Emperor Augustus and the goddess of Rome, the first temple to the imperial cult was built here (Tacitus, Annals 4.37), and Pergamum became the center of emperor worship for Asia. Finally, in 240 B.C., to commemorate Rome’s victory over the Galatians, an altar to Zeus was constructed (Barclay, 1960:1.108).
Conditions in the Church: The first characteristic that John knows about the church at Pergamum is that its members live where Satan’s throne is. Among other things, sacrifice to the local pagan gods prevalent in Asia may be in mind here. Also, because the Roman judge’s bench was located in Pergamum (Aune, 1997:182–83) and divine titles for the emperors like “Lord” and “Savior” have been found there (Hemer, 1986:86), the city would merit the name Satan’s throne. Moreover, because the symbol of both Satan and the cult of Aesclepius, the Roman god of healing, is the serpent, Satan’s throne would be an apt phrase to apply to Aesclepius’s shrine.
Although we know very little about Antipas, Mounce documents the legend that he was “roasted in a brazen bull” (1977:97). The word witness (martys) may be used here for the first time with the sense of “martyr,” which it later came to assume (Mart. 14). Although the text states that Antipas was killed in Pergamum for his faith, that he was singled out may indicate that he was the only one who lost his life at this time
In any case, Antipas is an example for others tempted to deny the faith in the face of persecution. Those who, like Antipas, overcome this temptation will be given the titles faithful and witness, designators also used of both Antipas and Christ, and will participate with the latter in his reign. Indeed, the indication is that most of the saints in Pergamum are holding fast.
Indeed, the followers of Balaam, Nicolaus, and Jezebel (v./vv. 20–23) probably represent the same gnostic heresy that perverted Paul’s doctrine of Christian liberty to mean that one did not need to keep separate from pagan cultures (Sweet, 1990:32–33; Schüssler Fiorenza, 1991:56–57). Because pagan gods had no real existence, the Nicolaitans argued they could be recognized without harm. The presence of this heresy of tolerating evil indicates that the situation in Pergamum was the opposite of the one in Ephesus, where there was intolerance of all false teaching [Essay: Nicolaitans].
In 29 BC Pergamum became the first city in Asia to build a temple to the emperor, and it continued to be a center for the emperor cult. It boasted impressive temples to Zeus and to Asclepius, the god of healing, the latter temple giving the city widespread acclaim as an important medical center. Pergamum was also famous for its library and its book production.
it is much more likely that “Satan’s throne” is a reference to the emperor cult (if not to Pergamum’s status as the capital of the province, if that were still the case), given Pergamum’s preeminence in that regard. What is important is that the environment in Pergamum is particularly hostile to Christianity. The result is pressure upon the Christians not to “hold fast to my name” but rather to “deny my faith” (i.e., faith in Jesus), which has already resulted in the martyrdom of a Christian named Antipas (2:13)
The church’s problem lies rather in its toleration of false teachers. Some of the Christians at Pergamum hold to the teaching of “Balaam” (2:14). Balaam was a Moabite prophet at the time of the exodus. Although he is probably best known for owning a talking donkey (Num 22:1–24:25), Balaam also played a major role in leading the Israelites into apostasy at Peor, where they participated at the invitation of Moabite women in sacrifices to the Moabite gods (Num 31:16; cf. Num 25:1–2). The tradition that Balaam “taught Balak” (2:14), the king of Moab (Num 22:4), to entice the Israelites in this manner, though absent in the Old Testament, is found in first century AD Jewish writings (Pseudo-Philo 18:13–14; Philo, On the Life of Moses 1.294–99; Josephus, Antiquities 4:126–40). There is no reason to believe there was actually anyone named “Baalam” in Pergamum; Jesus’ point is that as Balaam led astray “the sons of Israel” (2:14), so also the teaching at Pergamum is leading astray some Christians. One should note again the correspondence between Old Testament Israel and the Church.
“Immorality” in Judaism can have a broad range of meanings in the sense of sexual practices contrary to the Mosaic Law (e.g., incest, adultery), but it was also used metaphorically in the sense of being unfaithful to God by following pagan practices (e.g., Jer 2:1–3:9; Ezek 23; Hos 4:10–15). The metaphorical sense dominates Revelation (14:8; 17:2, 4; 18:3, 9; 19:2; cf. 9:21; 21:8; 22:15) and is to be preferred here.
But the problem here is more the assimilation of the Christians to the pagan culture around them, perhaps in the context of trade guilds (see on 2:18–29). The point is that any participation in pagan practices represents a “stumbling block” for Christians and is therefore to be avoided.
Approval (v. 13). Like their brothers and sisters in Smyrna, the believers in Pergamos had suffered persecution, and one of their men had died for the faith. In spite of intense suffering, this church had remained true to God. They refused to drop incense on the altar and say, “Caesar is Lord.”
A group of compromising people had infiltrated the church fellowship, and Jesus Christ hated their doctrines and their practices.
These infiltrators are called “Nicolaitans,” whom we met already at Ephesus (Rev. 2:6). The name means “to rule the people.” What they taught is called “the doctrine of Balaam” (Rev. 2:14). The Hebrew name Balaam also means “lord of the people” and is probably synonymous with Nicolaitans. Sadly, this group of professed believers “lorded it over” the people and led them astray.
Balaam was a true prophet who prostituted his gifts in order to earn money from King Balak, who hired him to curse the people of Israel. God prevented Balaam from actually cursing the nation—in fact, God turned the curses into blessings!—but Balak still got his money’s worth. How? By following Balaam’s advice and making friends with Israel, and then inviting the Jews to worship and feast at the pagan altars. “If you can’t beat ’em, join ’em!”
Why did this bit of ancient history apply to the believers at Pergamos? Because a group in that church said, “There is nothing wrong with being friendly to Rome. What harm is there in putting a pinch of incense on the altar and affirming your loyalty to Caesar?” Antipas refused to compromise and was martyred; but others took the “easy way” and cooperated with Rome.
The Lord accused the Christians in Pergamos of sinning, of committing “spiritual fornication” by saying, “Caesar is Lord.” Of course, this compromise made them welcome in the Roman guilds and protected them from Roman persecution, but it cost them their testimony and their crown.
Believers today also face the temptation to achieve personal advancement by ungodly compromise. The name Pergamos means “married,” reminding us that each local church is “engaged to Christ” and must be kept pure (2 Cor 11:1–4). We shall see later in Revelation that this present world system is pictured as a defiled harlot, while the church is presented as a pure bride. The congregation or the individual Christian that compromises with the world just to avoid suffering or achieve success is committing “spiritual adultery” and being unfaithful to the Lord.
Revelation 2:12–17. Notice the Lord’s commendation of the church at Pergamos (from which we get our word parchment). He recognizes their peculiar dangers and their difficulties—where Satan’s seat is. It was an honorable thing to have held fast Christ’s name under such circumstances. To hold fast his name is to be loyal to him in all circumstances. Not to deny his faith is to hold fast to the essential facts and doctrines of primitive Christianity, undeterred by the blandishments or threats of the world.
For the doctrine of Balaam, we must turn to Numbers, chapters 22–24, and then specially to 25:1 and 31:16. Balaam had failed to curse, but though he had thereby forfeited his prestige and payment, he won them back by advising Balak to corrupt the morals of Israel and so break their union with Jehovah. The Nicolaitans apparently promulgated similar tenets, and in their proud and wealthy city were prepared to admit orthodoxy of doctrine so long as it was combined with laxity of morals. But Christ cannot for a moment tolerate such a conjunction. His judgment sword must vindicate the purity of his Church.
My witness, MY faithful one.’ Another form for Antipater. Simeon Metaphrastes has a legendary story, that Antipas, in Domitian’s persecution, was shut up in a redhot brazen bull, and ended his life in thanksgivings and prayers. Hengstenberg makes the name symbolical, meaning one standing out ‘against all’ for Christ.
The letter to the church of Pergamos (2:12–17)
The city of Pergamos (or Pergamum) was fifty-five miles north-east of Smyrna.
It was very difficult to be a Christian in Pergamos. The city was an official centre for the worship of the Roman emperor. Any refusal to say ‘Caesar is Lord’ was regarded as an act of disloyalty and was punishable by death. The Lord refers, therefore, to Pergamos being ‘where Satan’s throne is’ (v. 13). However, despite losing one of its members, Antipas, to the persecution, the church had continued to hold fast to Christ’s name (v. 13).
While the Lord was pleased with the faithfulness of the church, he was not pleased with the members tolerating those who advocated compromise with their pagan society
This doctrine of compromise caused certain members of Pergamos to see no harm in attending idol feasts and consorting with the temple prostitutes.
Even though they were strong in resisting the external threat of persecution, the Christians in Pergamum were weak in resisting internal threats to their faith. Within the Pergamum church were individuals spreading false teachings, “the teaching of Balaam” (2:14). According to Numbers 22–24, Balaam was a non-Israelite “seer” (prophet) who was enlisted by Balak, king of Moab, to pronounce a curse upon the Israelites.
The demand of this “imperial cult” to confess Caesar as Lord caused many to be martyred for their faith.
Jesus commends their faithfulness. They are “holding fast” to the name of Christ and have refused to deny their personal faith in Christ before either local or Roman authorities, knowing fully what this might cost them. Antipas’ martyrdom might have been the result of refusing to deny Christ or confess Caesar as Lord.
Like the other cites, Pergamos had all the components antagonistic to public confession of Christ. Mandatory emperor worship, the presence of unbelieving Jews, and the essential interconnection between idolatry, economics, and citizenship made it truly difficult to practice Christianity.
