III. Pergamos, the Compromising Church (Rev. 2:12–17)
1. 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. Pergamum was called the city “where Satan has his throne.” Surrounded by worship of Satan and the Roman emperor as god the church at Pergamos refused to renounce their faith, even when Satan worshippers martyred one of their members. 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.”
The Lord’s description of Himself (“He who has the sharp, double-edged sword,” Rev. 2:12) would surely encourage the people. It was more important the church fear Christ’s sword than the Roman sword (Rev. 2:16). Just as the Romans used their swords for authority and judgment, Jesus’ “sharp, double-edge sword” represented God’s ultimate authority and judgment.
2. Accusation (vv. 14–15)
Despite their courageous stand against persecution the believers in Pergamos were not faultless before the Lord. Satan had not been able to destroy them by coming as the roaring lion (1 Peter 5:8), but he was making inroads as the deceiving serpent. 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 means “lord of the people” and is synonymous with Nicolaitans. Sadly, this group of professed believers “lorded it over” the people and led them astray.
Understanding the story of Balaam helps us interpret this insidious group more accurately (Num. 22–25). 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” was their philosophy. The Jewish men fell right into the trap and many of them became “good neighbors.” They ate meat from idolatrous altars and committed fornication as part of heathen religious rites. Twenty-four thousand people died because of this disobedient act of compromise (Num. 25:1–9).
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 society and protected them from Roman persecution, but it cost them their testimony and their crown. 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.
Believers today also face the temptation to achieve personal advancement by ungodly compromise. The name Pergamos means “married,” reminding us each local church is “engaged to Christ” and must be kept pure (2 Cor 11:1–4). We will 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.
3. Admonition (vv. 16–17)
Antipas had felt the sword of Rome, but the church at Pergamos would feel the sword of Christ—the Word (Heb. 4:12)—if they did not repent. This is not a reference to our Lord’s return, but to a present judgment that comes to a church when it is disobedient to the Word of God. The Lord had presented Himself as a “sharp, doubled edged sword” (Rev. 2:12), so the church could not have been ignorant of its danger. As with the previous churches the closing appeal is to the individual: “He who has an ear, let him hear what the Spirit says” (Rev. 2:17).
IV. Thyatira, the Corrupt Church (Rev. 2:18–29)
The longest message was sent to the church in the smallest city! Thyatira was a military town as well as a commercial center with many trade groups. Wherever societies were found, idolatry and immorality—the two great enemies of the early church—were almost always present too.
The city boasted a special temple to Apollo, the “sun god,” which explains why the Lord introduced Himself as “the Son of God” (the only time in Revelation this title is used). John had to deliver a message of severe warning and judgment to this congregation, which explains the description of the Lord’s eyes and feet.
1. Approval (v. 19)
The believers in Thyatira were commended for growing in good deeds. They were involved in sacrificial ministry for the sake of others. What’s more, their works were increasing and characterized by faith, love, and patience; so the church was not guilty of mere “religious activity.”
2. Accusation (vv. 20–23)
The Lord found much to expose and condemn in the assembly at Thyatira. No amount of loving and sacrificial works can compensate for tolerance of evil. The church was permitting a false prophetess to influence the people and lead them into compromise. It is not likely this woman was actually called “Jezebel,” since such an infamous name would not be given to a child. The name is symbolic: Jezebel was the idolatrous queen who enticed Israel to add Baal worship to their religious ceremonies (1 Kings 16–19). The seductive teaching of Jezebel was similar to the “doctrine of Balaam” which the Lord condemned in the church of Pergamos (Rev. 2:14). She taught believers how to compromise with the Roman religion and the practices of the society, so Christians would not lose their jobs or their lives.
It is interesting to contrast the churches at Ephesus and Thyatira. The Ephesian church was weakening in its love, yet faithful to judge false teachers; while the people in the assembly at Thyatira were growing in their love, but too tolerant of false doctrine. Both extremes must be avoided in the church. “Speaking the truth in love” is the biblical balance (Eph. 4:15). Unloving orthodoxy and loving compromise are both hateful to God.
Not only was the church at Thyatira tolerant of evil, but it was proud and unwilling to repent. The Lord gave the false prophetess time to repent, yet she refused. Now He was giving her followers opportunity to repent. His eyes of fire had searched out their thoughts and motives, and He would make no mistake.
In fact, the Lord threatened to use this assembly as a solemn example to “all the churches” not to tolerate evil. Jezebel and her children (followers) would be sentenced to tribulation and death! Idolatry and compromise are, in the Bible, pictured as fornication and unfaithfulness to the marriage vows (Jer. 3:6; Hosea 9:1). Jezebel’s bed of sin would become a bed of sickness! To kill with death means “to kill with pestilence.” God would judge the false prophetess and her followers once and for all.
3. Admonition (vv. 24–29)
Not everyone in the assembly was unfaithful to the Lord and He had a special word for them. They had separated themselves from the false doctrine and compromising practices of Jezebel and her followers, which Christ denounces as “the depths of Satan” (note the contrast in 1 Cor. 2:10). The Lord had no special demands to make; He simply wanted them to hold fast in their resistance to evil. “Until I come” refers to Christ’s return for His people, at which time He will reward them for their faithfulness (Rev. 3:3; 16:15; 22:7, 17, 20). This is the first mention in Revelation of the Lord’s coming for the church, the event we commonly call the Rapture (1 Thes. 4:13–18). In contrast, the reference in Revelation 1:7 is to Christ’s return to earth in judgment, to defeat His enemies and establish His kingdom (Rev. 19:11).
The believers in Thyatira are promised authority over the nations, which probably refers to the fact God’s people will live and reign with Christ (Rev. 20:4). When the Lord sets up His kingdom on earth, it will be a righteous kingdom with perfect justice. He will rule with a rod of iron (Ps. 2:8–9). Rebellious men will be like clay pots, easily broken to pieces!
As we review these first four messages to the churches, we can see the dangers that still exist for the people of God today. Like Ephesus, we can be zealous and orthodox, but at the same time lose our devotion to Christ. Like Thyatira, our love can be increasing, yet lacking in the kind of discernment that is necessary to keep the church pure (Phil. 1:9–11). Like Pergamos and Thyatira, we may be so tolerant of evil that we grieve the Lord and invite His judgment.
Would we have selected Smyrna as the most spiritual church of the four? Probably not, yet the Lord did! We need to remind ourselves not to judge God’s people by wrong standards because only the Lord can see the heart (1 Cor. 4:5).
God’s exhortation to these churches (except Smyrna) is, “Repent!” It is not only lost sinners who need to repent, but also disobedient Christians. If we do not repent and deal with sin in our lives and in our assemblies the Lord may judge us and remove our lamp stand (Rev. 2:5). How tragic it is when a local church gradually abandons the faith and loses its witness for Christ! “Whoever has ears, let them hear what the Spirit says to the churches!”
In Part 3, we will look at Christ’s message to the next church.