Ed Urzi

So far, we’ve looked at three of the seven letters that Jesus delivered to various first-century churches as recorded in the Biblical book of Revelation. The fourth of those letters was sent to the church that was located in the city of Thyatira. Although Thyatira was the smallest of these seven churches, their letter was the most extensive in terms of its length.

The city of Thyatira was located off a secondary road between the cities of Pergamum (whose church received the second letter from Jesus) and Sardis (whose letter appears in the following chapter). While there is evidence to show that there was some industrial and commercial activity in Thyatira at the time of this letter, it doesn’t seem as if Thyatira was a prominent city during that time.

Although Thyatira had it’s share of pagan religious worship and trade-guild activity like the city of Smyrna, it doesn’t appear that the Christians of that area received the same degree of religious persecution that the church at Smyrna experienced. But much like Jesus’ letters to the churches at Ephesus and Pergamum, His letter to the church at Thyatira reveals that it had a mixture of some good things and some not-so-good things…

“And to the angel of the church in Thyatira write, ‘These things says the Son of God, who has eyes like a flame of fire, and His feet like fine brass: I know your works, love, service, faith, and your patience; and as for your works, the last are more than the first” (Revelation 2:18-19).

The church at Thyatira had four outstanding qualities that Jesus mentions here within this passage: love, faith, service, and perseverance (or patient, cheerful endurance). While Jesus praised the Christians at Pergamum for their faith, and gave His approval to the church at Ephesus for their perseverance, the Christians in Thyatira possessed both those qualities- and they were increasing in them.

Unlike some of the other churches that received letters from Jesus in the book of Revelation, it certainly appears that the Christians in Thyatira had the right motivation, the right attitude, the right conduct, and the right character. The members of the Christian community at Thyatira were not motivated by an artificial religious commitment; in fact, Thyatira is the only church among the seven that Jesus praises for it’s love.

Unfortunately, it appears that some of that love may have been expressed in an inappropriate manner as we’ll see next.

Image Credit: File:CNM21-Pauls3rdJourney.gif. (2024, July 24). Wikimedia Commons. Retrieved 10:41, April 20, 2025 from Wikimedia Commons 

“He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give some of the hidden manna to eat. And I will give him a white stone, and on the stone a new name written which no one knows except him who receives it” (Revelation 2:17)

After the people of Old Testament Israel departed from the nation of Egypt, God miraculously fed them with something called “manna.” The word manna literally means, “what is it?” and we can find a description of it in Exodus chapter sixteen. God used this edible provision to feed the Israelites during their forty-year journey to the land of God’s promise.

This reference to the “hidden manna” here in Revelation 2:17 may relate to something Jesus once said as recorded in the Gospel of John…

“I am the bread of life. Your fathers ate the manna in the wilderness, and are dead. This is the bread which comes down from heaven, that one may eat of it and not die. I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world” (John 6:48-51).

Since Jesus is the bread of life who provides eternal life for those who accept Him, He may be speaking of Himself in referencing this “hidden manna” that is reserved for those who overcome.

Jesus’ letter to the church at Pergamum then closes with the following promise: “And I will give to each one a white stone, and on the stone will be engraved a new name that no one knows except the one who receives it” (NLT). Some commentators view this stone in the context of an ancient legal defendant. At the end of a judicial proceeding, a person on trial reportedly received a white stone to indicate acquittal or a black stone to signify guilt. Other sources link this stone with a kind of athletic trophy or a symbol of acceptance.

Finally, this reference to “…a name that is known only to the person who receives it” (GW) is reminiscent of those nicknames that develop among athletes, co-workers, friends, family members, military personnel, or others who possess a mutual background of shared experience. These nicknames often highlight the friendship and camaraderie that exists among the members of these groups. It also evokes the image of an exclusive term of endearment that a loving couple might use with one another to reflect the intimacy of their relationship. But whatever the exact meaning of this reference, it clearly speaks of something good.

“Thus you also have those who hold the doctrine of the Nicolaitans, which thing I hate” (Revelation 2:15).

As we saw earlier in our look at Jesus’ letter to the church at Ephesus, there are two theories concerning the Nicolaitans mentioned here. According to one view, the Nicolaitans comprised a group of individuals who advocated for a self-indulgent lifestyle and encouraged others to engage in a range of immoral behaviors. Another perspective suggests that the Nicolaitans were composed of those who sought to lord over others in a manner reserved only for God.

In either case, the issue facing the church at Pergamum did not involve the mere presence of the Nicolaitans or individuals like Balaam. Those types of people are always likely to be present within our church communities or in other aspects of our lives. The problem stemmed from the church’s decision to tolerate those who held their views. That approach created a platform that enabled these individuals to spread their negative influence among others.

Evidently, no one in Pergamum seemed willing to step forward to confront the Nicolaitans and advise them to correct their attitudes and behaviors. This indicates that the church at Pergamum was on the verge of adopting some heretical doctrines. It also suggests that this congregation was engaging in an unhealthy form of compromise. We’ll discuss these concerns at greater length in our upcoming look at Jesus’ letter to the church at Thyatira.

That led Jesus to issue a somber warning…

“Repent, or else I will come to you quickly and will fight against them with the sword of My mouth” (Revelation 2:16).

It is difficult to underestimate the seriousness of this message. The sword mentioned here was designed to be worn over the shoulder for use in combat situations. This was the weapon of a warrior, and it was created to inflict serious damage. So the underlying idea behind this passage appears to be this: “Turn around and address these issues. If you fail to do so, I will intervene swiftly and take action.”

“Repent, or else…” is not the type of message we should seek to hear from Christ. Even though the church at Pergamum had a good example like Antipas within their fellowship, that did not permit them to compromise with others who promoted heretical beliefs.

We should also take note of an important detail within this portion of Jesus’ message: “I will come to you… and will fight against them.” A person who holds such views cannot hide within a “good” church. If he or she remains unrepentant, Jesus may elect to address such conduct at a time and place of His choosing.

“I know where you live — where Satan’s throne is. Yet you continue to cling to my name and you have not denied your faith in me, even in the days of Antipas, my faithful witness, who was killed in your city where Satan lives” (Revelation 2:13 NET).

Jesus took some time to mention a person named Antipas in this portion of His letter to the church at Pergamum, a man whom He described as “my faithful witness.” The name Antipas means “against all,” and it appears that he was someone who lived up to the meaning of his name. Antipas was willing to give up his life to stand for Christ in a culture where Satan felt right at home.

Unfortunately, we know nothing else about Antipas beyond this reference in the book of Revelation. Yet even though Antipas is someone who is unknown to us, he was obviously well known to Christ. If given the choice, we would be wise to seek the latter option as well.

So the Christians in Pergamum earned praise from Jesus for their faithfulness in the midst of a difficult environment. But that is not to say that there weren’t any issues within this church…

“But I have a few things against you, because you have there those who hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality” (Revelation 2:14).

If we take some time to read through the Biblical Scriptures, we will quickly discover that many Biblical personalities displayed some prominent character issues. Balaam is an individual who serves as a particularly notable example. A detailed account of Balaam’s life appears in our study of 2 Peter chapter two and explains why Jesus used his life as an object lesson in His letter to the church at Pergamum.

In short, Balaam served as an example of a person who displays a veneer of spirituality but is “only in it for the money.” He was someone who maintained an external religious appearance that masked a hidden agenda. In Balaam, we also have someone who was willing to sell others out for the right financial price. Finally, Balaam merchandised a God-given spiritual gift for personal gain. In the words of 2 Peter 2:15, Balaam was someone “…who loved the wages of unrighteousness.”

Those who engage in similar practices should note Jesus’ clear displeasure with such conduct. As we’ll see, no one gets away with such behavior and Jesus’ message to the church at Pergamum should prompt us to remember the words of Romans 2:6: “[God] will render to each one according to his deeds.”

“And to the angel of the church in Pergamum write: ‘The words of him who has the sharp two-edged sword” (Revelation 2:12 ESV).

A sword is often used as a Biblical symbol for judgment, power, or enforcement (see Psalm 22:20 and Romans 13:3-4). Knowing this, we can make good sense of this passage if we associate Jesus’ words with the power of a sharp, double-edged sword. Hebrews 4:12 serves to clarify this idea when it tells us, “…the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart” (NIV).

Thus, we can say that Jesus impresses an important need upon His readers at the start of this letter: they must pay close attention to what He is about to say.

“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” (Revelation 2:13).

According to Jesus’ statement in this passage, the city of Pergamum served as Satan’s base of operations during this period. In fact, a look at the NIV translation of this verse (as well as the original language) reveals that Jesus actually says this twice: “I know where you live… where Satan has his throne… Antipas, my faithful witness… was put to death in your city- where Satan lives.”

In considering this reference, it’s important to remember the pagan religious practices that were prevalent in Pergamum during that period. Whenever a collective group of individuals worship anyone or anything other than the one true God, they engage in practices that are rooted in satanic influences. For instance, consider the following passages from the Old and New Testaments…

“They served their idols, Which became a snare to them. They even sacrificed their sons And their daughters to demons” (Psalm 106:36-37).

“Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons” (1 Corinthians 10:20).

The concentration of false religious worship in Pergamum may have been so high that satanic activity was at its very core. So, according to Jesus, the church in Pergamum coexisted in the same town where humanity’s greatest spiritual enemy had established a command post. That’s what the Christians in Pergamum were up against, and Jesus commended them for their loyalty to Him.

Revelation chapters two and three contain seven letters from Jesus to various first-century churches. The third church to receive one of these letters was located in the city of Pergamum (also known as Pergamos). Pergamum was located fifty to seventy-five miles (80-120 km) away from the ancient city of Smyrna that received Jesus’ second letter.

Pergamum was an urban area that gained recognition for its contributions to the fields of education, art, healthcare, and literature. In addition, it reportedly housed a library with a staggering collection of over 200,000 books. Unfortunately, Pergamum was also noted for its involvement with pagan religions. For example, Pergamum featured a temple dedicated to the Greek god Zeus that stood forty feet (12m) tall and was located atop a hill that was eight hundred feet (244m) high. Other temples were dedicated to the worship of the Roman Emperor, as well as a pagan deity named Asklepios.

It’s uncertain how the church in Pergamum began, but some believe that the Apostle Paul helped establish the church during one of his missionary journeys. While Jesus’ letter to this fellowship is relatively brief, it tells us two important things. First, it reveals that this congregation had several admirable qualities that are worthy of emulation. However, it also tells us that the church at Pergamum tolerated some things that Jesus found intolerable.

Because of this, Jesus’ letter to the church at Pergamum reminds us of the need to measure our spiritual lives against the Biblical Scriptures to ensure that we are not slipping back in any areas…

“And to the angel of the church in Pergamos write, ‘These things says He who has the sharp two-edged sword” (Revelation 2:12).

In addition to what we read here in Revelation 2:12, the book of Revelation features four additional references that link Jesus with a sword that is usually described as sharp and/or double-edged (see Revelation 1:16, 2:16, 19:15, and 19:21). Of those five references, four of them associate that sword with Jesus’ mouth. Since a sword is typically worn at the hip or slung over one’s shoulder, how should we understand these references?

Well, the fact that someone’s mouth is a bad (and impossible) place to keep a sword should alert us to the fact that there is a deeper meaning behind this reference. You see, the Scriptures sometimes use the word “mouth” to refer to the words we speak. We can find two such examples in the Biblical books of Isaiah (53:9) and Job (15:6). In fact, we sometimes use the word “mouth” in a similar manner today whenever we refer to a braggart as someone who has a “big mouth.”

We’ll expand our look at this idea next.

“Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life” (Revelation 2:10 ESV).

Much like the ancient church at Smyrna, God may sometimes schedule periods of testing in the lives of those who follow Him. During those periods, it is often helpful to view them as opportunities to demonstrate the kind of faith that is pleasing to God. For instance, God may permit such things to enter our lives to strengthen us, increase our faith, develop good character, or serve as an example to others. This shift in perspective from “a trial” to “an opportunity” can help us view such things in a positive manner.

“He who has an ear, let him hear what the Spirit says to the churches. He who overcomes shall not be hurt by the second death” ‘ (Revelation 2:11).

Before we define this reference to “the second death” from Revelation 2:11, we should first consider the nature of death in a larger sense. The fundamental meaning of “death” relates to the idea of “separation” from a physical or spiritual perspective. Physical death occurs when a person’s spirit separates from his or her body, for “…the body without the spirit is dead…” according to James 2:26. In Biblical terms, this is called the “first death.”

The book of Revelation defines spiritual death as the “second death” that denotes a state of perpetual separation from God. Revelation 21:7-8 explains this concept in greater detail…

“All who are victorious will inherit all these blessings, and I will be their God, and they will be my children. But cowards who turn away from me, and unbelievers, and the corrupt, and murderers, and the immoral, and those who practice witchcraft, and idol worshipers, and all liars – their doom is in the lake that burns with fire and sulfur. This is the second death” (NLT).

One commentator offers a further explanation…

“The Bible teaches that there are two deaths: The first is physical, the second is spiritual… The second death is basically God granting people their earthly wish: to be apart from God. People who live their lives wanting nothing to do with God will spend eternity that way.” ₍₁₎

This second death stands opposed to the eternal life that Jesus promises to those who believe in Him (see John 3:16-18). Those who believe in Christ and accept His sacrificial death on their behalf have no need to fear this second death.

(1) Daniel, R. (n.d.). Revelation 19:1-20:15: Ron Daniel’s Bible Studies. Revelation 19:1-20:15 https://rondaniel.com/library/66-Revelation/Revelation1901.php

“I know your affliction and poverty, yet you are rich. I know the slander of those who say they are Jews and are not, but are a synagogue of Satan” (Revelation 2:9 HCSB).

“Slander” refers to the deliberate spread of false information in order to damage someone’s reputation. Today, we might use the term “character assassination” to describe such conduct.

Unfortunately, those who were targeting the Christians of Smyrna in this manner were acting as double-agents. On the outside, they displayed an external façade of God-honoring spirituality. But internally, they pursued an agenda that was aligned with the devil’s priorities. However, Jesus saw through that charade and furnished the church at Smyrna with an accurate assessment of their real identity: “…theirs is a synagogue of Satan” (NLT).

“Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life” (Revelation 2:10).

A “prison” of that era was not like the penal institutions that typically exist today. For example, there were no beds, toilet facilities, showers, or regular meals available to prisoners of that era. Instead, prisoners were usually chained in areas that were dark, cold, damp, and dirty. While these penitentiaries sometimes functioned as places of incarceration for criminal behavior, they primarily served as detention centers for individuals who were awaiting trial or execution.

Given these realities, this disclosure from Revelation 2:10 surely represented unwelcome news to the Christians who lived in Smyrna. Nevertheless, it’s important to recognize some important facets of this message…

• First, Jesus was fully aware of this pending test. He was not surprised or caught off-guard by what was about to take place.
• He advised the Christian community at Smyrna that their period of tribulation would be limited to an interval of “ten days.”
• Finally, Jesus promised a reward for those who were “faithful unto death.”

So Jesus told His followers…

1. What was going to happen.
2. Why it was going to happen.
3. How long it would last.
4. The end result for those who remained faithful to Him.

Thus, Jesus was in control of the events that were about to take place in Smyrna, and the same holds true of our lives as well. And even though the devil had a part to play in this period of testing, it was only because it suited Jesus’ purpose in permitting him to do so.

“I know your tribulation and your poverty (but you are rich) and the slander of those who say that they are Jews and are not, but are a synagogue of Satan” (Revelation 2:9 ESV).

This portion of Jesus’ letter to the ancient church at Smyrna tells us that it is possible to live in poverty, yet still be rich. Conversely, it is also possible to possess an abundance of financial and material wealth, yet still be poor. This serves to remind us of Jesus’ message from Luke 12:15: “Beware, and be on your guard against every form of greed; for not even when one has an abundance does his life consist of his possessions” (NASB).

The Old Testament book of Ecclesiastes further illustrates the challenge facing those who are driven to accumulate financial wealth and/or material possessions: “He who loves money shall never have enough. The foolishness of thinking that wealth brings happiness! The more you have, the more you spend, right up to the limits of your income…” (Ecclesiastes 5:10-11 TLB).

For instance, there are some who are compelled to relentlessly buy, trade, or upgrade in order to have the latest model or version of something. Unfortunately, those who feel the need to accumulate such things are bound to become disappointed eventually. Today’s fast-moving development cycle demands continuous investment in order to acquire the latest version of a product or service, and there will inevitably be something newer or better than whatever we already possesses.

This means that we will often have to spend more just to keep up- and that ultimately leads to an ongoing cycle of discontentment and dissatisfaction. Philosophers refer to this condition as the “Hedonistic Paradox,” for it describes the self-defeating nature of this mindset. However, there is another concern facing those who seek to amass a stockpile of wealth or possessions…

“But people who long to be rich soon begin to do all kinds of wrong things to get money, things that hurt them and make them evil-minded and finally send them to hell itself. For the love of money is the first step toward all kinds of sin. Some people have even turned away from God because of their love for it, and as a result have pierced themselves with many sorrows” (1 Timothy 6:9-10 TLB).

Finally, the New Testament book of 1 Timothy tells us “…godliness with contentment is great gain” (1 Timothy 6:6). That was the path chosen by the Christian community at Smyrna, and Jesus voiced His approval via this message to them.

Image Attribution: mohamed hassan via Stockvault.net

“I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan” (Revelation 2:9).

Just as we saw in His earlier message to the church at Ephesus, Jesus knew everything about the church at Smyrna. But how is it that the Christians of Smyrna were so poor while living in such a wealthy city? To answer that question, it helps to consider some of the political realities that were facing the church within that community.

First, it’s important to remember that the city of Smyrna promoted Emperor worship, along with the worship of other pagan deities during that time. A Christian who was serious about his or her relationship with Christ in that era was not likely to get along well in that environment. That may partially explain the reason why the Christians in Smyrna were suffering in poverty.

But there may have been another contributing factor as well. You see, Smyrna also featured a first-century version of modern day labor unions called “guilds” during that time. These guilds served as organizations for craftsmen and business owners that established rules and requirements for various industries. One such requirement involved an oath of loyalty to Caesar. Those who refused to declare that “Caesar is Lord” were denied membership within these guilds.

This meant that Christians who refused to worship the Emperor in Smyrna likely had difficulty finding employment. Furthermore, it was a traitorous offense for anyone to refuse to worship the Emperor during that period. The Roman government could respond to such acts of “disloyalty” by confiscating financial assets or property. These harsh realities may help explain why the Christians in Smyrna were so poor in a city of such great wealth.

In fact, when Jesus says, “I know… your poverty,” He uses a word that means. “the condition of one destitute of riches and abundance.” ₍₁₎ But despite these things, Jesus also told the church at Smyrna, “… you are rich.” How could Jesus say such a thing to those who possessed so little? Well, it seems that Jesus was reminding His readers of something He said earlier in Matthew 6:19-21…

“Don’t store up treasures here on earth where they can erode away or may be stolen. Store them in heaven where they will never lose their value and are safe from thieves. If your profits are in heaven, your heart will be there too” (TLB).

(1) G4432 – ptocheia – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g4432/kjv/tr/0-1/