We continue today in our study of Revelation by turning to the message to the church at Pergamum.
As a reminder, we are approaching these letters on multiple levels—devotional, inductive, and historical-critical. Knowing what was happening in the contemporary times is essential for understanding Revelation—otherwise, the book cannot possibly make sense.
Before diving in, I want to recommend a piece of historical fiction: The Lost Letters of Pergamum by Bruce Longenecker. I first read this in seminary, and while fictional, it paints an incredibly accurate picture of life in the first-century Greco-Roman world. The book follows a Roman civic leader named Antipas (a nod to the martyr mentioned in this passage) who encounters the writings of Luke and becomes intrigued. Longenecker weaves respected scholarship and historical reality into the story, making it vivid and memorable. If you’re new to Revelation, I’d suggest reading it first—it helps bring this world to life.
For my own reflections here, I’m drawing on class notes from my Revelation course at Nazarene Theological Seminary, as well as scholars such as Mitchell Reddish (Smith & Helwys Commentary), David deSilva (Discovering Revelation; Unholy Allegiances), Bruce Metzger (Breaking the Code), Richard Bauckham (The Theology of the Book of Revelation), and Michael Gorman (Reading Revelation Responsibly). These voices, along with quick research on the cities, shape the foundation of this post.
I do not use futurist or correlationist books (such as The Late Great Planet Earth or Are We Living in the End Times?) as they are, in my view, poor scholarship. Any mention of them here is only to highlight their errors.
The City of Pergamum
Pergamum (modern-day Bergama, Turkey) was a major city in northwestern Asia Minor. Perched on a steep hill overlooking the Caicus River plain, it had strong natural defenses and served as a cultural and political hub under Roman rule.
Historically, Pergamum was famous for its parchment (charta pergamena), which became widely used for writing. It also boasted impressive architecture, including the Altar of Zeus. Monumental projects fueled the economy, alongside trade in metals, textiles, and agriculture (grain, olives, grapes).
Culturally, Pergamum was highly sophisticated, with libraries, schools, and theaters. Its Library of Pergamum rivaled even Alexandria’s. Civic life revolved around education, festivals, and public debate. While deeply Hellenistic in origin, Pergamum became increasingly Romanized by the first century.
Religiously, Pergamum was a hub. It hosted temples to Zeus, Athena, Asclepius (the healing god), and, importantly, the imperial cult. In 29 AD, the city built a temple to Caesar Augustus, cementing itself as a key center for emperor worship. This is crucial context: participation in public life often required pagan rites, something Christians could not do in good conscience.
The Text
Revelation 2:12–17
“And to the angel of the church in Pergamum write:
The words of him who has the sharp two-edged sword.
I know where you dwell, where Satan’s throne is. Yet you hold fast my name, and you did not deny my faith even in the days of Antipas my faithful witness, who was killed among you, where Satan dwells.
But I have a few things against you: you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality.
So also you have some who hold the teaching of the Nicolaitans.
Therefore repent. If not, I will come to you soon and war against them with the sword of my mouth.
He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will give some of the hidden manna, and I will give him a white stone, with a new name written on the stone that no one knows except the one who receives it.”
The Sword of the Mouth
The passage begins with a striking image: Jesus as the one who has the sharp two-edged sword. This symbol, familiar to the church (see Hebrews 4:12), represented God’s word—able to condemn and convert, heal and destroy. The first mention establishes His authority; the second is a warning. In short: “You call yourselves a church, but if you do not repent, I will cut you down with my word.”
Satan’s Throne and the Death of Antipas
Jesus acknowledges Pergamum’s faithfulness, even under duress. The church had endured persecution, including the death of Antipas, the faithful witness. We don’t know much about him beyond this verse, but his martyrdom signals the real dangers believers faced.
What does “Satan’s throne” mean? Scholars offer several historical possibilities:
- The massive Altar of Zeus on the acropolis.
- Pergamum as the provincial seat of Roman government.
- Its role as a center of imperial cult worship.
- The temple of Asclepius, whose serpent symbol echoed Satan’s image.
- Or simply the sheer density of pagan worship in the city.
Most likely, it’s all of the above. Pergamum was the epitome of “other gods before Me.”
Balaam, Balak, and the Nicolaitans
Jesus rebukes Pergamum not for giving in to external persecution, but for internal corruption. Some followed the “teaching of Balaam” and the Nicolaitans. These were likely not literal figures at the time, but symbolic references to false prophets.
From Numbers 22–31, we recall Balaam and Balak: Balaam was hired to curse Israel but ultimately blessed them. Later, Israel fell into sin with Moabite women and idolatry, and the blame was tied back to Balaam (Numbers 31:16).
Here, “sexual immorality” likely symbolizes spiritual unfaithfulness—compromising with idolatry, not literal misconduct. Like Hosea’s imagery, unfaithfulness to God is described as adultery.
Food Sacrificed to Idols
This issue was particularly sharp in Pergamum, where civic participation often required joining imperial cult meals. To eat sacrificed meat was more than a dietary issue—it symbolized loyalty to Rome’s gods.
Paul, in 1 Corinthians 8–10, had argued that eating idol meat could be permissible if it didn’t harm another’s faith. John, however, takes a harder line: in Pergamum’s context, there was no way to eat such food without it signaling compromise.
This illustrates a broader truth: some behaviors are not sinful in themselves but become dangerous symbols in particular contexts.
Hidden Manna and the White Stone
The promises to the conquerors are rich with meaning.
- Hidden Manna: Just as God sustained Israel in the wilderness, so too would He sustain His people in trials. Jewish tradition (2 Baruch 29:4–8) even anticipated manna returning in the Messianic age.
- White Stone: In the ancient world, jurors voted with stones—black for guilty, white for innocent. To receive a white stone meant acquittal, “not guilty.” White stones were also used as admission tickets to feasts and games, suggesting entry to the Messiah’s banquet.
- A New Name: In biblical thought, a name signified true identity. To be given a new name was to be remade, sealed in Christ, known intimately by God.
Final Thoughts
The Christians in Pergamum were steadfast against external pressure, yet vulnerable to internal compromise. Jesus reminds them—and us—that endurance must go hand in hand with purity of devotion.
This passage also shows how much richer Revelation becomes when read inductively and with historical context. What seems cryptic on the surface comes alive when we understand the city, its politics, and its pressures.
Next time, we’ll turn to the message to the church at Thyatira.
Rooted & Reckoned 
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