The Political Church-Revelation 2:12-17

So far in our expedition through Asia Minor we have seen Jesus deliver a message to a preoccupied church (preoccupied with what was good to the neglect of what was most important) and another message a persecuted church (who was about to face very difficult times). In both cases, Christians were encouraged by Jesus to overcome their present obstacles so that they might receive future blessings. Jesus’ message to the third church in our study is no different. In Revelation 2:12-17, Jesus writes to the church of Pergamum who, as we will soon learn, might be referred to as the political church.  Today we are going to walk through the seven components of Jesus’ message to the political church of Pergamum and learn to cherish solidarity to truth over and above sympathy with inferior institutions.

1. COMMISSION-2:12-“…And to the angel of the church in Pergamum write,…”

Following his message to the preoccupied church in Ephesus and the persecuted church in Smyrna, Jesus sends word “to the angel of the church in Pergamum,” (2:12)—the political church.  Pergamum was situated about 70 miles north of Smyrna and served as a capital of the Attalid empire until Rome took over and made this location the center of Roman power in the province of Asia Minor. Though evidence for a small Jewish community in Pergamum is present, the city was mostly pagan—pagan and prosperous (Keener, IVPBBC, 733). Pliny the Elder calls the city “the most famous place of Asia.” Lining the city skyline 1000 feet above the lower city were a series of series of structures on the acropolis—including temples and a huge library (second only to the library of Alexandria in its day).

As this served as the center of Roman power in the region, Pergamum also became the center of the Caesar-cult when in A.D. 29 a temple was erected in honor of Augustus. Worship of Caesar stood alongside the worship of Zeus (along with other false gods). Worship of such gods was illustrated by ancient temples constructed in their honor. A special temple was erected for Zeus—the god of power. The altar of that temple is what you see in the image on the screen behind me. There is an interesting historical note about this altar that once stood along the acropolis of this city in Asia minor (interesting enough to make the hair on your neck stand on end). This altar is no longer in Asia minor (modern-day Turkey). It was moved by more modern power-hungry figure—Adolf Hitler. Every stone of this representation of the seat of power (which the Bible refers to as “the seat of Satan”) was painstakingly removed from its original position and used in the reconstruction of this altar which now sits in the museum of Berlin to this day. This little historical quark identifies a spirit of antichrist that is present in every age (1 John 2:2; 4:1-3; 2 John 1:7-“For many deceivers have gone out into the world, those who do not acknowledge Jesus Christ as coming in the flesh This is the deceiver and the antichrist.”). While there were certainly antichrists (lower-case “a”) in the Roman empire who raged against God’s people (Jew and Christian alike) through a program of persecution, there have also been other antichrists (still lowercase “a”) throughout the generations. Hitler’s program against the Jews in the Holocaust, his insatiable desire for world domination, and his acquisition of these kinds of pagan relics, all help demonstrate this spirit of antichrist that was alive and well in the 1940s. Remember, no one knows the day or the hour of God’s return—not even the son (Matt. 24:36). This means that Satan doesn’t know either. However, when the dominoes begin to fall, you better believe that Satan is ready with his person to assume the role of the beast that will be identified later in Revelation. It is possible that Satan believed the stars were aligning and the time was near for the very end to come in the WWII era. Therefore, his influence rested heavy on Nazi aspirations in general and Hitler in particular (as they were the principle antagonists and force of wickedness at the time). However, as the Lord continues to tarry, it has become clear that while Hitler was not the Antichrist, he certainly serves as yet another foreshadowing (a lower-case “a” antichrist) of what the Antichrist will be in the end.

One of the things that made ministry especially difficult in this city was that “there was no distinction between religion and politics in Pergamum. The city’s coins depicted intertwined serpents to represent the interconnection between the sacred and the secular. For the pagans in this city, politics was religion and religion was politics.” (Hindson, Revelation, 38; see also Wilson, ZIBBC, 266). Therefore, for the Christians, there was a constant temptation to mix the two, or worse, compromise their beliefs and practices for political gain.

2. CHARACTER-2:12b-“…The One who has the sharp two-edged sword says this:…”

In the second part of verse 12, Jesus refers to himself as “the one who has the sharp two-edged sword says this:”. In this statement Jesus is not only drawing from Revelation 1:16, he is setting himself above the powers of judgment in the world of the church at Pergamum. “The Roman governor of Asia exercised the ius gladii or right of the sword, from his bench of judgment in Pergamum. In the province he represented the authority of the emperor, who himself carried a sword or dagger as a symbol of his office. The governor’s power to render capital punishment gave him the right of life and death in his jurisdiction” (Wilson, ZIBBC, 266-67). Jesus recognizes this “dagger” (macaira) and says that he possesses a sword (ῥομφαία) (2:12b)—the same symbol that is often used in the Old Testament and Apocalyptic literature to refer to the power to judge or make war. In essence Jesus is saying something like the following: “The ultimate Judge over all is sending word to the people who live and worship in the context of the relatively little judge at Pergamum on his little chair.” (Christ’s sword is bigger than the swords of this world 😊).

3. COMMENDATION-2:13

Following the introduction of the church and the character bringing the message, Jesus commends/compliments the church at Pergamum on two levels. First, he says “I know where you dwell, where Satan’s throne is; and you hold fast my Name” (2:13a). In addition to its worship of Caesar, Pergamum was traditionally known for its worship of Asclepius (whose symbol on Pergamum’s coins was the serpent) and other gods like Zeus, Demeter, Athena, and Dionysus. Its famous altar of Zeus overlooked the citadel and serves as a likely referent for the “seat of Satan” described in this verse. It even looks like an arm chair! In spite of these impressive architectural buildings and the names of pagan god’s thereupon in this region, the church is said to have not lost its grip on the only Name that matters—the Name above all names.

Their willingness to hold fast to their faith is the second practice that Jesus commends in verse 13—“and did not deny My faith even in the days of Antipas, my witness, My faithful one, who was killed among you, where Satan dwells” (2:13b). As one can easily see, clinging to the name of Jesus and remaining faithful to the one true God in the context of Pergamum would have proven especially difficult given that all citizens were expected to participate in civic religions. In fact, “most citizens wanted to participate in imperial festivals and eat the meat of sacrificed animals doled out at many pagan festivals” (Keener, IVPBBC, 733). At least one, and probably many more, was martyred for his commitment against such—Antipas. This is the only believer named in Revelation who had died for the faith. This gentleman’s name (“anti”-against  + “pas”-all) demonstrates the resolve that he showed to stand firm in the midst of incredible pressure to bend in the direction of paganism for political correctness’ sake (that is first century politics in Pergamum). Jesus commends this one who “against all” remained true, calling him “My faithful one” and also reveals who is ultimately to blame for his death—“where Satan dwells.” Ultimately anyone who seeks to silence those who stand for God is influenced by Satan and his program of wickedness.

4. CONDEMNATION-2:14-15

Though some in the church were holding fast and holding faith, others were tolerating  elements of paganism and even including different pagan practices in their routines—“But I have a few things against you, because you have there some who hold the teaching of Balaam, who kept teaching Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols and to commit acts of immorality,…” (2:14). In the Old Testament, a greedy Balaam disobeyed God and counseled the Moabite king Balak to seduce the Israelites away from the Lord through sexual immorality and idolatry. In particular, Balaam led the people of Israel to eat meat offered to idols and to have sexual relations with pagans to whom they were not married. While other nations could not destroy Israel, Balaam knew that if he could subvert their morals, God would withdraw his blessing and judge them (Keener, IVPBBC, 734, see also Josephus and Pseudo-Philo, and Num. 25:8). In the New Testament, this same Balaam is portrayed as a false prophet. Apparently, the church of Pergamum had allowed the false prophecies of Balaam and corresponding pagan practices (including sexual immorality) to poison their worship of the one true God. Some of the Gentile Christians also continued their practice of eating food offered to pagan gods—even in front of their Jewish brothers and sisters. This was an especially egregious affront to those in the congregation with a Jewish heritage who simply couldn’t stomach such behaviors. Just imagine going to these pot-luck dinners!

In additional to there being followers of Balak/Balaam, there were disciples of the Nicolaitans—“So you also have some who in the same way hold to the teaching of the Nicolaitans” (2:15). This group of feau-“overcomers” were a quorum of syncretists who sought to incorporate elements of the world into their worldview rather than stand out and stand up for God. Unfortunately, this church had adopted the same stance of the Nicolaitans and the followers of Balaam—“a little idolatry or a little immorality or a little compromise of the truth couldn’t really hurt anything. In fact, such compromise made Christianity all the more tolerable in a pagan city” (Hindson, Revelation, 39) (more PC—politically correct).

Ultimately the condemnation Jesus lays on the church of Pergamum involves their willingness to be politically correct rather than purely Christian in both their faith and practice. In entertaining the ideals of Balaam and the program of the Nicolaitans, the church was choosing to endorse bits and pieces of what the world was offering, perhaps to remain on good terms with that world. They had become syncretists and chose to be popular with the world instead committed to the truth. However, unlike a political platform that evolves over time and is largely determined by the constituency, God’s truth and the Way, the Truth, and the Life is unchanging.

5. CORRECTION-2:16

Jesus’ word of correction is simple—“Therefore repent” (2:16a). Turn away from your acceptance of what is unacceptable and pursue holiness in Christ again. Turn away from your preoccupation with pleasing the world and choose instead to please the Lord God almighty. Turn away from playing politician and instead assume your role as committed disciples of Christ. Turn away from selling yourselves by selling out and count the real cost of following Jesus.

This corrective command is followed by a threat—“or else I am coming to you quickly, and I will make war against them with the sword of my mouth” (2:16b). Swift judgment will come upon those who were guilty of what is described here. Jesus will personally come and with his own powerful word of judgment make war against those who dilute the faith or hang worldly ornaments upon it. (Just a small note here: As we will see in Revelation 19, when Jesus makes war against someone, he always wins, his victory is swift, and little if anything is left of his enemies. You don’t want to be standing opposite Jesus on the battlefield. The only safe place is standing with him).

6. CALL-2:17a-“…He who has an ear, let him hear what the Spirit says to the churches,…”

As with most of the letters, the word of correction is followed by a call—“He who has an ear, let him hear what the Spirit says to the churches” (2:17a). This call asks those beyond the church of Pergamum to consider what is being said and apply it if/when appropriate. Therefore, let’s take a moment and consider whether or not the 21^st century American church could stand to learn something from what Jesus articulates here to Pergamum. Do we have church’s who seek to adopt elements of the world with the hopes of making themselves more acceptable to the masses? Have inferior worldviews and practices infiltrated the doctrine and application of the Word of God? Do people confuse their allegiance to Jesus with commitments to inferior personalities, political parties, or other programs? Is the metanarrative of God drowned out by the narratives presented on our favorite news channel? Does the promotion of Jesus and his gospel take a back seat to the promotion of our latest frustration or attack against the other side? Make no mistake, while the church at Pergamum sought to incorporate the popular elements of its day into their faith, so is today’s church tempted to do the same. We must not fall into this temptation. Christianity is not a political party—it is the church of God; it is not allegiance to just any personality—it is allegiance to Christ; it is not about being popular—it is about being pure. We cannot be discipled by cable news, transformed by our social media feed, and baptized by public opinion.

7. CHALLENGE-2:17b

The final component of this message to the church of Pergamum is the challenge—“to him who overcomes” (2:17b). In this particular case, the overcomers are those who overcome the temptation to mix their pure religion with worldliness. To these Jesus promises two blessings. First among these is hidden manna—“I will give some of the hidden manna” (2:17c). Throughout the Scriptures manna has served as a demonstration of God’s provision and presence. In the Old Testament God’s manna sustained the people of God in the wilderness. In the New Testament Jesus uses the manna imagery in his own teaching and even refers to himself as the true bread of God and whoever eats of him will live forever (John 6:30-58). Here, Jesus promises to give overcomers the spiritual sustenance they require and, by proxy, eternal fellowship with Jesus himself, the bread of life (Wilson, ZIBBC, 268).

The second blessing that Jesus promises the overcomers here is “a white stone and a new name written on the stone which no one knows but he who receives it” (2:17d). White stones served a variety of purposes in the first century world, especially in Asia. Among their many uses, white stones were writing surfaces for official edicts. For example, in 9 B.C. Paulus Fabius Maximus, the governor of Asia made an edict decreeing that Augustus’s birthday should be made an official holiday in Asia and mark the beginning of a new year. This ordinance was inscribed in both Latin and Greek on a white stone and placed in the imperial cult temple in….I’ll give you one guess….Pergamum! Jesus encourages this church by saying that a new name (not Caesar’s) will appear on a far superior white stone and be given out to those who overcome in the end.

So What?

God’s sustaining presence and wonderfully mysterious gifts are reserved for those who overcome the very real tendency to concede too much by way of belief or practice to the world and her systems. This message is especially important for today’s church. After all, isn’t Christianity being conflated with political parties, causes outside the scope of the Bible, and viewed by many in the world as merely a voting block. We must not confuse our faith in Jesus with any other inferior pursuit. Though we are to be good citizens here and now, we must never forget that we are primarily citizens of another kingdom altogether—the Kingdom of God. If pressured to make a choice between the two, we must always side with Christ and not rush to give up what he has revealed or endorse what he has prohibited for the sake of political expediency and or worldly acceptance.