The Call to Faithfulness: Lessons from Pergamum

Big Idea: True faithfulness in Christ involves resisting cultural pressures and false teachings while relying on His strength and promises amidst trials.

1. Christ’s Commendation of Courage, 2:12-13.

Pergamum was situated approximately 16 miles from the Aegean Sea and 55 miles north of Smyrna, with its acropolis strategically positioned atop a steep cliff nearly 1.300 feet above the Caicus River, offering commanding views of the Bay of Lesbos. The city flourished from the 3rd century B.C. onward and gained prominence as a major military and political center following Alexander the Great’s conquest in 334 B.C.

When Attalus III bequeathed Pergamum to Rome in 133 B.C., it became the foundation of the Roman province of Asia. As the chief city of Asia, Pergamum became the locus of the imperial cult’s beginnings in the eastern world and maintained considerable intellectual and economic influence. The first temple dedicated to emperor worship was constructed there around 29 B.C. in honor of Rome and Augustus.

The city’s religious landscape was remarkably diverse. Pergamum functioned as the religious capital of Asia Minor, hosting temples and altars to Athena, Zeus, Hera, Dionysus, Demeter, Asclepius, and other deities. Its grandeur was evident in its 12-meter-high altar to Zeus, numerous temples, theater, expanded marketplace, and library containing 200,000 scrolls, establishing it as a significant intellectual center. Since around 350 B.C., the city was also renowned for its worship of Asklepios, the god of healing, attracting visitors to its healing sanctuary.

For the early church, Pergamum presented a uniquely challenging environment. The altar of Zeus most likely serves as the historical basis for John’s reference to “Satan’s throne” in Revelation 2:13. Christian participation in pagan cult activities was often intertwined with membership in trade guilds, meaning those refusing to compromise faced financial hardship.

Here Christ identifies Himself as the “the One who has the two-edged sword.” This is an instrument of judgment and disciplinary action, and Christ knows how to use it!

What Christ tells this church is that He knows their perilous situation in Pergamum. They “dwell” where Satan “dwells;” where he even has his “throne,” his locus of evil ruling authority. This seems to say that satanic power is especially entrenched in Pergamum, but the way in which this is true is not immediately clear. What is certain is that Satan’s evil was particularly virulent in Pergamum and constituted a continuing menace to the Christians there, in the form of both deadly persecution from outside the church and doctrinal deception from within the church.

The church was characterized by strong loyalty to Christ: they “hold fast to [His] name.” There is unmistakable proof of their current commitment: they displayed courageous fidelity during a notable ordeal they had previously endured. They “did not deny [renounce] My faith [your faith in Me].” then Christ recounts a set of circumstances in Pergamum so hostile that tragically one of their number was killed: “ Antipas . . . who was killed among you.” From the text we have no further details as to whether his death was due to mob action or official execution. However, Orthodox tradition, recounted by Simeon Metaphrastes (AD 900-984), claims that Antipas was martyred during the reign of Domitian (in ca. AD 92) and “was enclosed in a brazen bull, over a fire, and scorched and suffocated to death therein” for casting out demons worshipped by the local population.

His death stands as a stark contrast to what Christ says next about the church’s compromise with idolatry and false teaching—he refused to deny his faith (Christ said of Antipas “My witness, My faithful one”) despite living in a city dominated by pagan worship.

Christ finishes His commendation of the church for knowing of Antipas’s faithfulness and death, using his example to reinforce that loyalty to Christ—not Rome or pagan society—defines true discipleship.

2. Compromise's Costly Consequence, 2:14-15.

Ireneus and Hippolytus, two leaders in the Early Church who recorded many of the events that occurred in the earliest recorded days of Church history, said the Nicolaitans were the spiritual descendants of Nicolas of Antioch, who had been ordained as a deacon in Acts 6:5

From Acts 6:5 we learn that this Nicolas was “a proselyte of Antioch.” The fact that he was a proselyte tells us that he was not born a Jew but had converted from paganism to Judaism. Then he experienced a second conversion, this time turning from Judaism to Christianity. From this information, we know these facts about Nicolas of Antioch:

He came from paganism and had deep pagan roots, very much unlike the other six deacons who came from a pure Hebrew line. Nicolas’ pagan background meant that he had previously been immersed in the activities of the occult.

He was not afraid of taking an opposing position, evidenced by his ability to change religions twice. Converting to Judaism would have estranged him from his pagan family and friends. It would seem to indicate that he was not impressed or concerned about the opinions of other people.

He was a free thinker and very open to embracing new ideas and concepts. Judaism was very different from the pagan and occult world in which he had been raised. For him to shift from paganism to Judaism reveals that he was very liberal in his thinking, for most pagans were offended by Judaism. He was obviously not afraid to entertain or embrace new ways of thinking.

When he converted to Christ, it was at least the second time he had converted from one religion to another. We don’t know if, or how many times, he shifted from one form of paganism to another before he became a Jewish proselyte. His ability to easily change religious “hats” implies that he was not afraid to switch direction in midstream and go a totally different direction.

According to the writings of the Early Church leaders, Nicolas taught a doctrine of compromise, implying that total separation between Christianity and the practice of occult paganism was not essential. From Early Church records, it seems apparent that this Nicolas of Antioch was so immersed in occultism, Judaism, and Christianity that he had a stomach for all of it. He had no problem intermingling these belief systems in various concoctions and saw no reason why believers couldn’t continue to fellowship with those still immersed in the black magic of the Roman empire and its countless mystery cults.

Occultism was a major force that warred against the Early Church. In Ephesus, the primary pagan religion was the worship of Diana (Artemis). There were many other forms of idolatry in Ephesus, but this was the primary object of occult worship in that city. In the city of Pergamos, there were numerous dark and sinister forms of occultism, causing Pergamos to be one of the most wicked cities in the history of the ancient world. In both of these cities, believers were lambasted and persecuted fiercely by adherents of pagan religions, forced to contend with paganism on a level far beyond all other cities.

It was very hard for believers to live separately from all the activities of paganism because paganism and its religions were the center of life in these cities. Slipping in and out of paganism would have been very easy for young or weak believers to do since most of their families and friends were still pagans. A converted Gentile would have found it very difficult to stay away from all pagan influence.

It is significant that the “deeds” and “doctrines” of the Nicolaitans are only mentioned in connection with the churches in these two occultic and pagan cities. It seems that the “doctrine” of the Nicolaitans was that it was all right to have one foot in both worlds and that one needn’t be so strict about separation from the world in order to be a Christian. This, in fact, was the “doctrine” of the Nicolaitans that Jesus “hated.” It led to a weak version of Christianity that was without power and without conviction—a defeated, worldly type of Christianity.

Nicolas’ deep roots in paganism may have produced in him a tolerance for occultism and paganism. Growing up in this perverted spiritual environment may have caused him to view these belief systems as not so damaging or dangerous. This wrong perception would have resulted in a very liberal viewpoint that encouraged people to stay connected to the world. This is what numerous Bible scholars believe about the Nicolaitans.

This kind of teaching would result in nothing but total defeat for its followers. When believers allow sin and compromise to be in their lives, it drains away the power in the work of the Cross and the power of the Spirit that is resident in a believer’s life. This is the reason the name Nicolas is so vital to this discussion. The evil fruit of Nicolas’ “doctrine” encouraged worldly participation, leading people to indulge in sin and a lowered godly standard. In this way he literally conquered the people.

God wants to make sure we understand the doctrine the Nicolaitans taught, so Balaam’s actions are given as an example of their doctrine and actions. Revelation 2:14, 15

Revelation 2:15 NASB95

‘So you also have some who in the same way hold the teaching of the Nicolaitans.

When Balaam could not successfully cure the people of God, he used another method to destroy them. He seduced them into unbridled, sensual living by dangling the prostitutes of Moab before the men of Israel. Numbers 25:1–3 tells us,

Numbers 25:1–3 NASB95

While Israel remained at Shittim, the people [the men of Israel] began to play the harlot with the daughters of Moab. For they [the daughters of Moab] invited the people [the men of Israel] to the sacrifices of their gods, and the people [the men of Israel] ate and bowed down to their gods. So Israel joined themselves to Baal of Peor, and the Lord was angry against Israel.

“And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab. And they [the daughters of Moab] called the people [the men of Israel] unto the sacrifices of their gods: and the people [the men of Israel] did eat, and bowed down to their gods. And Israel joined himself unto Baal-peor.…”

Just as the men of Israel compromised themselves with the world and false religions, now the “doctrine” of the Nicolaitans was encouraging compromise. As you are well aware, compromise with the world always results in a weakened and powerless form of Christianity. This was the reason Jesus “hated” the “doctrine” and the “deeds” of the Nicolaitans.

3. Call to Contrite Conversion, 2:16.

Jesus threatens to wage war against the false teachers using the sword of His mouth (Rev 2:12–17)—specifically, those promoting the Nicolaitan heresy and Balaamite teaching in Pergamum. The “sword of My mouth” refers to the power of Christ’s word itself, functioning as both judgment and condemnation.

The sword imagery draws from Old Testament warfare language, where God’s word executes divine judgment. In this context, Christ’s spoken word becomes an instrument of spiritual warfare against deceptive teachers who lead believers into compromise with pagan idolatry and immorality. The threat is not merely rhetorical—it represents Christ’s active intervention against those corrupting His church.

Importantly, the warning distinguishes between two groups within Pergamum. The church itself is commended for holding fast Christ’s name and not denying His faith (Rev 2:12–17), even under persecution. However, the congregation harbors false teachers promoting Balaamite doctrine and Nicolaitan teaching (Rev 2:12–17). Christ’s warfare is directed against these teachers and their doctrine, not against the faithful believers.

The conditional nature of the threat is crucial: Christ calls the church to repent, warning that if they do not, He will come quickly and wage war (Rev 2:12–17). This suggests the church bears corporate responsibility for addressing the false teachers within their midst. The sword of His mouth will execute judgment against those who persist in leading believers astray—a sobering reminder that Christ actively defends the purity of His church and will not tolerate sustained doctrinal compromise.

4. Covenant of Christ's Comfort, 2:17.

The hidden manna references the supernatural food that sustained Israel during their wilderness wandering, but its significance in Revelation 2:17 extends far beyond historical memory. The promise stands in direct contrast to the pagan food sacrificed to idols that the Pergamum church was consuming—offering heavenly provision instead of earthly compromise.

Multiple interpretations coexist regarding what the hidden manna represents. Jewish tradition holds that the manna Moses preserved in the ark of the covenant was hidden during the exile and will be revealed by the Messiah in the new temple, connected to the messianic feast of the end times—the most common interpretation. Some equate it with the Eucharist celebration, which also anticipates the final messianic feast. Others emphasize that this spiritual food is available exclusively to those who overcome, remaining hidden from the rest of the world.

However, the strongest interpretation identifies the hidden manna as Christ himself, since Jesus explicitly connected himself to the manna narrative, declaring “I am the bread of life” after referencing Moses and the wilderness feeding. Jesus is the true manna providing eternal life, and the overcomer who has faith in Christ and partakes of his flesh given on our behalf possesses eternal life.

The reward ultimately signifies the eschatological blessing awaiting the righteous—the greatest reward being intimate communion with Christ himself, with joys and pleasures hidden until eternity when believers will know Jesus more fully.

The white stone does not stand alone in our text for on the stone there will be a new name written. Observe several characteristics concerning this passage: (1) the gift given is a stone; (2) the stone is white; (3) the stone is written upon; (4) the writing conveys a name. We believe these factors connect the stone with the Stone Tablets of the Law given to Moses and upon which was recorded God’s moral law, the Ten Commandments (Ex. 20:1-17; 24:12; 34:2, 29). Throughout Scripture, names convey the character of the one bearing the name. It is no coincidence that when God met with Moses for the second time to write the tablets of the law, He proclaimed His character (Ex. 34:6-7). The record of the law written on stone is a reflection of God’s character.

As for the white aspect of the stone, we note the command given to Joshua when the law was renewed prior to crossing the Jordan:

Deuteronomy 27:2–8 NASB95

“So it shall be on the day when you cross the Jordan to the land which the Lord your God gives you, that you shall set up for yourself large stones and coat them with lime and write on them all the words of this law, when you cross over, so that you may enter the land which the Lord your God gives you, a land flowing with milk and honey, as the Lord, the God of your fathers, promised you. “So it shall be when you cross the Jordan, you shall set up on Mount Ebal, these stones, as I am commanding you today, and you shall coat them with lime. “Moreover, you shall build there an altar to the Lord your God, an altar of stones; you shall not wield an iron tool on them. “You shall build the altar of the Lord your God of uncut stones, and you shall offer on it burnt offerings to the Lord your God; and you shall sacrifice peace offerings and eat there, and rejoice before the Lord your God. “You shall write on the stones all the words of this law very distinctly.”

This command was later fulfilled by Joshua (Jos. 8:32). The written law upon the tablets of stone was a picture of how one day God would write the law upon tablets of flesh:

2 Corinthians 2:2 NASB95

For if I cause you sorrow, who then makes me glad but the one whom I made sorrowful?

The white stone may be a memorial to the law in that it records a new name which expresses the character of God to which the believer is being conformed (Rom. 8:29; 1Cor. 15:49; 2Cor. 3:18; Php. 3:21; Col. 3:10).

New name

The name is new: “Gr. kainos , new in quality, use, application, or character, as opposed to being new in time.

Isaiah described how God would give a name to those who follow after Him—even to those who were not Jews:

Isaiah 56:5–8 NASB95

To them I will give in My house and within My walls a memorial, And a name better than that of sons and daughters; I will give them an everlasting name which will not be cut off. “Also the foreigners who join themselves to the Lord, To minister to Him, and to love the name of the Lord, To be His servants, every one who keeps from profaning the sabbath And holds fast My covenant; Even those I will bring to My holy mountain And make them joyful in My house of prayer. Their burnt offerings and their sacrifices will be acceptable on My altar; For My house will be called a house of prayer for all the peoples.” The Lord God, who gathers the dispersed of Israel, declares, “Yet others I will gather to them, to those already gathered.”

Whether the name is that of God or a new name given the believer, it describes the new character and inheritance of the believer (2Cor. 5:17; Eph. 4:24) who has been adopted into the family of God.

2 Corinthians 5:17 NASB95

Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come.

Ephesians 4:24 NASB95

and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth.

“The new name is the name of adoption: adopted persons took the name of the family into which they were adopted.”

The name is secret—known only to the one who receives the stone. Full disclosure of the things of God is reserved for those who share intimacy with Him, who know Him and are known by Him. This pattern is seen in the great revelation given to those who had an especially close relationship with God such as Moses, Daniel, and John (Ps. 25:14; Mtt. 11:27). God spoke to Moses “face to face, as a man speaks to his friend” (Ex. 33:11). Daniel was “greatly beloved” of God (Dan. 9:23; 10:11, 19). John was the disciple “whom Jesus loved” (John 13:23; 20:2; 21:7, 20).

The name is unknown, as is Jesus’ new name (Rev. 3:12+; Rev. 19:12+). This recalls the mysterious, but unrevealed name attending the Angel of the Lord and Son of God throughout Scripture. The name is hinted at, but never revealed: when Jacob wrestled with the Angel and was named Israel (Gen. 32:29); when the Angel announced the birth of Samson to his parents (Jdg. 13:6, 18); in the question concerning the Son of God (Pr. 30:4); and in God’s new name to be written on the overcomer (Rev. 3:12+).

Him may refer to the category of all overcomers—that the new name of God is only known to believers. If it refers to the individual, then it would seem to imply that a different name is revealed to each overcomer. “Clearly the new name is the recipient’s own name, a new one, reflecting his status as belonging to Christ. This is verified in its being a secret name given to the man himself.”—Thomas, Revelation 1-7, 202.

If the latter, then the name may be that given to the individual overcomer, or perhaps a different name revealing one of the many facets of God’s character is given to each. The one who knows the name is the one who receives the stone. “It refers not to the name, but to the stone (containing the name).”