To the Church in Pergamum

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. Revelation 2:17

Revelation 2:12–17 – The Book of Revelation: Worship. Obey. Endure.
Ascension (Observed)  – May 29, 2022 (am)

Through our formal Vision Prayer here at GCD, we’re praying that God will enable us to experience the fullness of all Jesus died for us to experience this side of heaven. But a lot of things get in the way of that, don’t they? There are many, many obstacles along the road to our becoming what we’re asking, seeking, and knocking God to make us, namely, a community of worshipers that bears much fruit as we live and proclaim the gospel with authenticity and passion.

Basically, though, all of these obstacles can be grouped under three broad headings: the world, the flesh, and the devil. The devil is that powerful, vicious, spirit-enemy of our souls. The flesh is our own selfish desire for autonomy and self-gratification. The world is the collective expression of self-gratification and autonomy that exudes from the flesh of all those around us, near and far.

Now, it’s patently obvious how these three conspire against our tasting of all that God intends the local church to be. With all the merits of the gospel—every spiritual blessing in the heavenly places (Eph.1:3), all things that pertain to life and godliness being ours in Christ Jesus (2Pe.1:3)—it’s still within the power of this rebellious trio to make us feel deprived in this world, like we’re missing out on something if we don’t join in with all the power and prominence and self-importance and pursuit of pleasure that we perceive out there. They can actually begin to convince us that gospel-living causes us to lose out on something that’s really worth having!

Jesus has a word for us today through Pergamum. Again, let’s look at this passage in four stages.

The Ascription – 12

12 … to the angel of the church in Pergamum, Jesus identified Himself as the One 12 … who has the sharp two-edged sword. From both 1:16 and 2:16 we know this sword was protruding from His mouth, confirming that it represents His Word. Eph.6:17 is a familiar reference identifying the word of God as a sword. So is Heb.4:12 … the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. 13 And, some additional features, no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account.

Both of these references use μάχαιρα, that smaller, two-edged dagger. Here it’s ῥομφαία, which is a long, broad, military sword used in battle. But I don’t believe this changes the image substantially. In context (including the reference in v.16), this sword is identified with God’s looming judgment, recalling Isa.11:4 he shall strike the earth with the rod of his mouth. If His Word isn’t honored and upheld, He’ll be the One with Whom the wayward in Pergamum must reckon (16). And only through repentance can their judgment be averted.

The Assessment – 13-15

Still, Jesus knew they were up against it in Pergamum. He called it the place where Satan dwells, where [his] throne is (13). That’s serious! What it refers to specifically is uncertain, not because it would be hard to find a basis for it there in Pergamum, but because it would be hard to decide on which option is most in view! Pagan worship sites abounded in that city! There was competition between Ephesus, Smyrna, and Pergamum over which was the leading city in Asia, but there was no mystery about which was first in religious life (Beasley Murray 1994 1429). Pergamum owned that honor outright!

Asclepius was the most prominent, a healing cult (like Lourdes in present-day France). The symbol for Asclepius was the serpent (Beasley-Murray 1994 1429), which also became a symbol for the city of Pergamum. And it’s still the symbol of medicine today (cf. Num.21:9). But surely it also reminds both Christians and Jews of Satan in the Garden.

On the hill behind Pergamum there was an altar to Zeus. But that hill, and the town, were littered with many other worship sites to pagan gods (Demeter, Athena, Dionysus).

The people were perhaps proudest, though, of the fact that Pergamum had been designated the temple warden for Roman Emperor worship. They were the first city in Asia to have a temple dedicated to a Roman Emperor (Augustus); and another followed later (Trajan). Given that refusal to take part in the official cult was considered high treason (Ladd 45), the Christians’ refusal to participate in Emperor worship was the most likely basis for Jesus’ reference (13) to Satan’s throne (Barclay 90).

13 … Yet, Jesus could say, you hold fast my name, and you did not deny my faith even in the days of Antipas my faithful witness (μάρτυς), who was killed among you…. So, one of their number, Antipas, had lost his life for his faith. We don’t know the details of his death or the charges against him, but he was a martyr for Christ. This word μάρτυς has an interesting history; it was used of Jesus in the vision of c.1 (5 witness). Originally it simply meant someone who bears witness. But about this time in history it was transitioning to mean someone who bears witness by the giving of his life—still a familiar meaning to us. Sometime later its meaning stretched to include someone who was willing to die for a cause. And now it also include a derogatory reference to anyone who thinks he’s suffering for a cause (Carson 1995). But Antipas here was a faithful witness, just like Jesus (1:5). And some think this could be the first occasion of [this word] being consciously used of one who laid down his life on account of witness to Christ (Beasley-Murray 1994 1429).

Still, it can’t have been easy to hold fast to their faith under those circumstances. And Jesus affirms them for that. As a church, the believers in Pergamum did well in that they [held] fast to [Jesus’] name, and… did not deny [his] faith (13) even when Antipas lost his life. But Jesus still had a problem with them. Some among them were leading them to embrace the world in ways that were entirely unacceptable. 14 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. Balak, King of Moab (Num.22-24), felt threatened by Israel as they were moving toward occupying the land. So, he sought to hire a rogue prophet, Balaam, to curse them. Balaam told Balak right from the start that he could say only what God allowed, and he ended up blessing Israel three times, not cursing them! But later on (Num.31:16), the reader is clued-in that Balaam also told Balak that if he could entice Israel to sin, then the curse of God would have to fall on them. And Moses (Num.25:1-2) records that Israel engaged in sexual immorality and pagan worship with Moabite women, earning Gods’ judgment.

Evidently, some in Pergamum we’re doing similar things in the church, likely distorting the clear teaching of God’s Word toward helping Christians feel better about participating is some of the pagan rituals, maybe even the Emperor worship, that was so prevalent in Pergamum. 15 So also you have some who hold the teaching of the Nicolaitans. This makes it seem like the teaching of Balaam (14) and the teaching of the Nicolaitans (15) may’ve had a common root or error. But, bottom line, the church was conforming to its culture, and at the points of greatest offense to God and the gospel.

This reminds us of Paul’s letters to Corinth, and rightly so. But we can tend to miss the fact that we’re still subject to these same sorts of temptations even in Bible-believing churches in our day. Have you been tracking with what’s being uncovered and only now beginning to be addressed in the Southern Baptist Convention? It’s disturbing, even tragic, to read the reports of the long-term denial and covering up of activities just like Jesus is addressing here in Pergamum.

This problem isn’t confined to first century churches.

So, what should be done when this happens—when we’re holding fast to faith in Jesus but are also beginning to give an ear to twisted teaching that warms us up toward conforming to the evil that saturates the world around us?

The Assignment – 16

Jesus’ assignment is simple, clear, and direct (16): repent. Just turn around by God’s grace, through faith, and believe the truth, meaning, obey the truth that Scripture teaches! The only alternative is to face the judgment of God so vividly described in His Word—Jesus says here: 16 … I will come to you soon and war against them with the sword of my mouth.

Interesting historical fact, Jos.13:22 Balaam… was killed with the sword by the people of Israel… as they were receiving their inheritance in the land. I don’t believe that’s coincidental.

The Assurance – 17

Jesus’ word of assurance has some interesting images. 17 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.’

Manna, as we know, was food supernaturally supplied by God for Israel during their exodus, when they also encountered Balaam. Here, I believe manna points to our partaking of God in Christ to the point of utter, unending satisfaction in Him. We won’t need that [adulterous] food sacrificed to idols to satisfy us, physically or spiritually. Joh.6:35 Jesus said…, “I am the bread of life; whoever comes to me shall not hunger…. 41 … I am the bread that came down from heaven.” He meets our need here and now and, if we endure, if we [overcome], conquer, we’ll feast at the marriage supper of the Lamb (Rev.19:9 [cf. Ladd 49]) when this distasteful world finally comes to an end. This, I believe, is why Jesus calls this hidden manna. We don’t yet see it. It’s promised but it’s still future. When He said this, and still now, it’s hidden.

And this white stone, with a new name written on [it], what this means is a real mystery. Some say we can’t even know what it means with certainty. At least seven suggestions have been made with some confidence. One arises from legal practice, where a member of a jury who was for acquittal handed in a white stone. A second view sees a reference to reckoning, since white stones were often used in calculations. A third idea is that the white stone is the symbol of a happy day (like our ‘red-letter day’). Along somewhat the same lines is that which sees the stone as an amulet bringing good luck. A more prosaic suggestion is that the white stone represented a ticket to bread and circuses. A sixth suggestion arises from a rabbinic speculation that when the manna fell from heaven it was accompanied by precious stones (note that manna has just been mentioned). The seventh view is that the reference is to a stone in the breastplate of the high priest with the name of one of the tribes written on it. A variant sees a reference to the Urim (Exod. 28:30). Some of these may legitimately be criticized on the ground that either the stone is not white or it has no inscription. But none of them carries complete conviction. We simply do not know what the white stone signified, though clearly it did convey some assurance of blessing (Morris 68). I’d say we can know a bit more than that, even if not the exact referent.

Clearly the white stone conveys assurance of acquittal since it’s given to conquers, those who won’t face judgment—Jesus won’t war against them with the sword of [His] mouth (16).

Clearly the white stone also conveys assurance of identification with God—intimacy with Him, even some sort of implied ownership by Him. Think of adoption; this body has been richly blessed by that practice—bringing children into our families, giving them a new name that entitles them to a new identity and a sure inheritance, not meaning financial wealth necessarily but a legacy, new a circle of belonging that enriches them personally, relationally, and even spiritually. We see that here for those who receive the white stone.

Beyond this, it could be an invitation to the marriage supper where the hidden manna will be revealed. That was one of the uses of a white stone, as such an invitation. And even if that’s not precisely what it meant, it’s a justifiable inference from this text.

 Regarding the new name written on [it] that no one knows except the one who receives it (17), I think this is Jesus’ own name, the name of God. Look at 3:12 The one who conquers, I will make him a pillar in the temple of my God. Never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down from my God out of heaven, and my own new name. Compare that with 19:11 Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. 12 His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. So, the conquerors in Pergamum get a white stone, with a new name written on [it] that no one knows except the one who receives it (2:17). Then the conquerors at Philadelphia have Jesus’ own new name [written] on [them] (3:12). And Jesus, when He returns, will have a name written that no one knows but himself (19:12). I don’t think these are different names. I think they’re all the same. We belong to Him. We’re adopted into His family. We receive a new name from the Father (cf. Eph.3:15). And we have an inheritance!

Conclusion

So, what do we make of all this today? Bottom line, we’re not deprived of anything by turning our backs on the supposed pleasures of this world! We’re not missing out on anything desirable when it feels like we don’t fit in here! We’re not losing anything worth having! And this is not simply because in serving self, there’s no salvation. Although, that’s true. It’s also not simply because this world in its present form is passing away (1Jo.2:16). Although that, too, is true.

Especially noted in the assurance of this letter, there’s an intimacy in our relationship with God—a deeply satisfying intimacy, a richly personal, inner-circle sort of secret-keeping-type intimacy—that’s only available as we turn our backs on the world, the flesh, and the devil in favor of uncompromised, undiluted, unmixed, singularly-devoted purity in our walk with Jesus. And the only alternative is to be at war with Him (16). We’re either with Him or against Him, and He against us!

Here is our closing charge, also written by John: 1Jo.2:15 Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. 16 For all that is in the world—the desires of the flesh and the desires of the eyes and pride in possessions—is not from the Father but is from the world. 17 And the world is passing away along with its desires, but whoever does the will of God abides forever. Like Jesus said: Mat.5:14 You are the light of the world. A city set on a hill cannot be hidden. 15 Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. 16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven. We shouldn’t be envying or imitating the world! The world should be envying us, wanting what we have! We may still live where Satan has his throne (13 niv), but let’s never let this environment start pressing us into its mold (cf. Rom.12:2 jbp). Look for the hidden manna and the white stone—cling to Him Who promised such a blessed inheritance to the one who conquerors.

 _______________

Resources

Beale, G. K., and D. A. Carson, eds. 2007. Commentary on the New Testament Use of the Old Testament. Revelation, by G. K. Beale and Sean M. McDonough, 1081-1161. Grand Rapids: Baker Academic.

Beale, G. K., with David H. Campbell. 2015. Revelation: A Shorter Commentary. Grand Rapids: Eerdmans.

Black, Matthew, NT ed. 1974. The New Century Bible Commentary. Revelation, by G. R. Beasley-Murray. Grand Rapids: Eerdmans.

Bruce, F. F., ed. 1977. The New International Commentary on the New Testament. The book of Revelation, by Robert H. Mounce. Grand Rapids: Eerdmans.

Carson, D. A. 1995. Personal Notes from 20-Part Lecture Series on Revelation. Waukesha, WI: Elmbrook Church.

         , R. T. France, J. A. Motyer, and G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. Revelation, by George R. Beasley-Murray, 1421-1455. Leicester, Eng.: InterVarsity.

Clements, Roy. 1981. Personal Notes from Introductory Sermon in a Series on Revelation. Cambridge: Eden Baptist Church.

Dockery, David S, ed. 2012. New American Commentary. Vol. 39, Revelation, by Paige Patterson. Nashville: Broadman & Holman.

Grudem, Wayne, ed. 2008. ESV Study Bible. Study notes on Revelation, 2463-2497, by Dennis E. Johnson. Wheaton: Crossway.

Hendriksen, William. 1940. More than Conquerors. Grand Rapids: Baker.

Ladd, George Eldon. 1972. A Commentary on the Revelation of John. Grand Rapids: Eerdmans.

Longman III, Tremper, and David E. Garland, eds. 1981. Expositor’s Bible Commentary, vol. 13, Hebrews-Revelation. Revelation, by Alan F. Johnson, 571-789. Grand Rapids: Zondervan.

MacArthur, John. 1999. The MacArthur New Testament Commentary. Revelation, 2 vols. Chicago: Moody.

Marshall, I. Howard, and Donald A. Hagner, eds. 1999. The New International Greek Testament Commentary. The Book of Revelation, by G. K. Beale. Grand Rapids: Eerdmans.

Morris, Leon, ed. 1987. Tyndale New Testament Commentaries. Vol. 20, Revelation, by Leon Morris. Downers Grove: InterVarsity.

Walvoord, John F. 1966. The Revelation of Jesus Christ. Chicago: Moody.

         , and Roy B. Zuck, eds. 1983. The Bible Knowledge Commentary. Revelation, by John F. Walvoord, 925-991. Wheaton: Victor.

NEXT WEEK’S SERMON: To the Church in Thyatira, Revelation 2:18–29