2:13 “I know thy works, and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.
In this verse of commendation, the Lord finds their good: their works, loyalty to His name, and a steadfast affirmation of the faith. And this, in Satan’s own house. Let us pray that as much may be said of us when Christ comes (erchomai) to bring us to book.
“I know thy works, ...” ～ Works is a subject not spoken or written on near enough in our time (see commentary on 2:2). Ministers are quick to mention Ephesians 2, “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast.” (vv8&9); but, fail to stress Paul’s concluding remarks on the thought of works, i.e.
“For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” (Eph 2:10)
“... and where thou dwellest, even where Satan's seat is:” ～ The “works” accomplished by this church, were executed “even where Satan seat is” a most precarious environment—where Christians were exposed to pernicious circumstances. The church at Pergamos dwelt in a city that played hostess to the “Seat of Satan.” Satan ruled from Pergamos, in that it was the official center of emperor worship in Asia. Some have thought this is a reference to the great altar located in the upper terrace of the citadel. This great altar is the most important artistic monument that is preserved in Pergamos. It depicts a grand battle between the gods and giants, and thought by some to be a symbolic reference to the conflict with, and ultimate victory over, the Galatians. The Lord could hardly be referring to this monument. Added to Pergamos being the capital of emperor worship, there was the white marble altar erected and dedicated to Zeus by Eumenes II (197-160 BC). Also the temple to Aesculapius (of which we have already spoken) is to be considered: to both the Greeks and Romans he is viewed as the god of medicine. Homer called him the “peerless physician.” The chief religious symbol of the city was the staff and the snake—which is the symbol of the medical profession to this very day. Some Christians object to the symbol, because of its origin. (Others, who are unlearned, see it as associated with Moses’ serpent on a pole of Num 21:8-9. Even if that were true, and it is not, one should be cognizant of the situation recorded in 2 Kgs 18:4; namely, the people did worship it, burning incense to it and had named it Nehushtan. Because of this, Hezekiah destroyed it along with the high places, images, and groves.) But none of these outshone emperor worship, because all of them, and their cousins, were melted into one religion within the cauldron of the emperor cult. This developed in the following way:
As the Empire defeated peoples of different religious groups, the Roman emperor, not only became their king, but also assumed the highest office of their religion. Through this process of conquest, the emperor became the Supreme Pontif (or Pontifex Maximus) of all religions within the empire. (Since religion controlled the masses, the Roman emperor controlled the masses through religion. This was a political move on Rome’s part. Temples to the cult of Roma were established in all provinces.) So, to commune with, or worship the emperor, one would, in effect, be in communion with every pagan deity within the imperium. Since Pergamos was the center (officially) of emperor worship in Asia, it was, thereby, the very “throne of Satan.” Pergamos, “the place from which Satan ruled,” was the vortex which drew every deity of Asia to herself.
Persecution came upon Christianity because it allowed for the worship of one only God (Deut 6:4).
At this point space must be allowed to a very real situation that exists in our world of religiosities which must arouse the ire of Yahweh, who has declared Himself a jealous God (Ex 20:5; etc.), and one who will brook no competition (Ex 20:3; see Jer 35:15). The thing of which I speak is the presence of the imperial Roman religious system masquerading in the palaces of Christianity as the church of Christ.
We have already seen how the Roman emperor became the supreme Pontiff of all the religious cults of the Empire. It remains to be seen how this system has continued into our time. Toward that illumination the following is set forth:
In Rome, the title “Pontifex Maximus” (or “Greatest Pontiff”) was reserved for the head of the state. The cognomen “Pontifex” is Latin for “bridgebuilder,” and originally referred to a priest skilled in the knowledge of bridging the Tiber River; an act that required rituals to pacify the angry river gods, and by extension a man well versed in religious ceremonial practices. The “college of pontiffs,” by late Republican times, included 16 elected pontiffs, the king of sacrifice, priests, and vestal virgins. The pontiffs, who might also be secular officials, advised the state on religious and legal matters, regulated the calendar, and kept government records. At their head was the Pontifex Maximus, or Greatest Pontiff. Under the Empire he was always the Emperor. As Imperial Rome declined, more and more secular authority and power was vested in the Pope of Rome. At a certain point the Roman Catholic “papa” inherited all titles and prerogatives of the ancient Roman emperors. The cognomen of “Pontiffix Maximus” was used for the Popes of Rome from the fifth century; however, it was not until the 15th century that the title was adopted permanently by Pope Paul II.
Here, one reaches a certain level of understanding as to why Catholicism is laced with the trappings of most every ancient religion known to man. The church at Rome became the inheritor of the high priesthood of all cults presided over by the emperors. These cults became assimilated into Christianity (i.e. the Roman paradigm). And from Rome, diffused into the world dressed in Christian garb. Thereby, making so much of Christianity, so-called, a masquerade.
Dear disciple, the seriousness of this situation may be brought into sharper focus by another look at Nehushtan. Nehushtan, you will remember, was the name given to the brass serpent of Moses (2 Kgs 18:4 cf Num 21:8-9). Nehushtan was destroyed by King Hezekiah because the people of Israel were offering incense to it. There were other things associated with false worship that Hezekiah destroy at the same time. They were: the high places, the images, and the groves. Now, the amazing point is this: the king’s zeal for Yahweh in destroying these things is not because the people were worshiping false gods directly (for, the high places, images, and groves, along with Nehushtan—the brass serpent, were dedicated to Yahweh, the God of Israel [see 1Kgs 3:2; 15:14; 12:3; 14:4; 15:4, 35; 17: 9-10; 1 Kgs 22:43]); but, that they were worshiping the true God by false means. Yahweh had stated in unequivocal terms that he would not be worshiped in the fashion of other gods:
“Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree: 3 And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place. 4 Ye shall not do so unto the Lord your God. ... Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise. 31 Thou shalt not do so unto the Lord thy God: for every abomination to the Lord, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods. 32 What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.” (Deut 12: 2-4, 30-32)
For this reason He banned all images of which the pagan, yes—even all natural men, are so fond (Ex 20:4-6 cf. Deut 4:12, 15-18). The things destroyed by Hezekiah can be seen set up in many places of worship in modern times. The offenses of such things are dismissed with the excuse that Yahweh is being worshiped through them. Somehow, we must realize that God does not see it that way:
“Thou shalt not do so unto the Lord thy God: for every abomination to the Lord, which he hateth, have they done unto their gods.” (Yahweh)
Least we digress to far afield let us focus again on Pergamos and emperor worship.
We have examined something of the process surrounding the deification of the emperor while he still lived and ruled.(Traditionally emperors were deified only after death, but to view the emperor as a god while still living was the crux of emperor worship.) And it was in an environment steeped in the cult of Roma that the saints at Pergamos found themselves. They, for the most part, were faithful to the person of Jesus Christ as their only king and object of worship. So much so that the Lord’s commendation for them included this eulogy: “thou holdest fast my name.”
“... thou holdest fast my name, ...” ～ During His earthly ministry Jesus had told His disciples they would be hated by all nations for His name’s sake (Matt 24:9; Luke 12:12; Acts 2:38; 4:2). This hostility to the very name of Jesus (Hebrew—Yehowshuwa) had grown so sharp by the middle of the second century that many were no longer baptizing converts in His name exclusively, as did the church of the first century. (Acts 2:38; 8:12, 16; 10:48; 19:5; see 1 Cor 1:13). Instead, the titles of the name, i.e. Father, Son, and Holy Spirit (Ghost), were used in the baptismal formula (see Matt 28:19). Many had become offended by the name of Jesus. The anti-Semitism of the Roman communities throughout the empire was such that requiring water baptism into a Jewish (Semitic) name placed the Christians in a less than acceptable position with the common citizens of the day, who detested Jews, and all things Jewish. Some churches felt the pressure, and became embarrassed of the name. This offense lead to dropping the name “Jesus” completely from the Christian rite of initiation into the faith—this practice, sadly, continues to the present.
One may understand the Gentiles’ point of view when looking through their eyes. For it was understood that the one baptized became the personal property of the one, or ones, into whose name, or names, he or she was baptized. Therefore, for a Gentile of the Greco-Roman world to submit to ownership by a Jew, i.e. Jesus, was more then their anti-Semitism would allow—in most cases. So, by electing to repeat the command of our Lord (Matt 28:19), instead of executing it (Acts 2:38), many church leaders found proselytizing easier. Now, the baptized became the property of some nebulous Father, Son, and Holy Spirit, instead of a very personal Jewish Jesus, who lived and died (albeit, rose again), in the land of Judea.
One may stand in awe at these events, in the face of Jesus’ own predictions: “And ye shall be hated of all men for my name’s sake: (Matt 10:22; 24:9//Mark 13:13). The church of this time period, and members of Pergamos yet today, would do well to take to heart the “rest of the story,” i.e. “The stone which the builders rejected, the same is become the head of the corner? Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it shall grind him to powder.” (Luke 20:17-18 cf. Ps 118:22). The prophet Daniel foresaw the fulfillment of Jesus’ words. Daniel saw a stone which destroys the kingdoms of man, and then proceeds to grow into a mountain which fills the earth. Those who reject the name of Jesus Christ should realize,
“... God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” (Phil 2:9-11 NKJV)
Thayer says, concerning the Grk text for: “thou holdest fast my name;” (kai krateis to ovoua mou): “to hold fast, ... not to discard or let go; to keep carefully and faithfully “to onoma mou”— “the name of me.” The Strong’s Concordance #G2901 defines kratew (krateō): to use strength, i.e. seize or retain. Our KJV has, “holdest fast.” Used here as an adverb it means, in a firm or fixed manner; such as a bulldog grip. Such is to be the disciple’s association with the name of our Lord—Jesus.
Peter makes clear the consequences of the “name,” when in Acts 4:12 he announces its salvific qualities. He said it this way,
“Neither is their salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.”
An examination of this, in the previous chapter of Acts, reveals the genesis of Peter’s remarks to be the healing of the lame man at the gate (called “Beautiful”) of the temple (Acts 3:1-6). At this event Peter invoked the name of Jesus—by which the man was healed (see Acts 3:16). In response to being questioned concerning the means of the miracle (Acts 4:7), Peter answered that the power of healing was the “name” of Jesus. He goes further, however, and declared salvation to be by the same means (Acts 4:12). Peter’s words gave his, and every generation of Christians, an undeniable reason “to hold fast… not to let go, to keep carefully and faithfully” (Thayer); and, “to use strength to seize and retain” (Strong) the saving name of Jesus Christ. The Pergamenian Christians were praised for their bulldog grip onto the name of Jesus.
To be continued:
To be continued:
Apostolically Speaking
☩ Jerry L Hayes
If you are enjoying this commentary you would appreciate owning "The Apocalypse" from which our commentary is excerpted.
The Apocalypse, is the introduction to the biblical book of Revelation. Here Bishop Hayes also gives a verse by verse commentary of the first three chapters of the Apostle John's Revelation of Jesus Christ, covering the letters addressed to the seven churches of Asia Minor. The Bible student will thrill at the Bishop's easy evangelistic style of presenting deep and unique truths never before published. In this study a wealth of information will be shared with the disciples of Christ on each verse of this great manuscript.
Own your personal copy of this enlightening work by ordering at the link provided here:https://www.amazon.com/Apocalypse-Introduction-Epistles-Seven-Churches/dp/1686423152/ref=sr_1_1?keywords=Bishop+Jerry+Hayes%2C+Apocalypse&qid=1568308793&s=books&sr=1-1
Companion to "The Apocalypse" is "Letters to My Children on Apostolic Kingdom Theology."
After spending over forty years in the dispensational doctrine, and having raise my children in that theological framework, I became a convinced adherent to a "kingdom" theology that recognizes the Church as the Israel of God, and that the first century actually saw the fulfillment of most of Matthew chapter 24. "Letters to My Children on Apostolic Kingdom Theology" is a compilation of twenty four letters written to my children explaining my journey. These "Letters" provide a systematic approach to Apostolic Eschatological study of Scripture. It is sure to interest all students of Scriptures
THANK YOU FOR YOUR SUPPORT BY PURCHASING MY BOOKS FOR YOUR LIBRARY. -JLH
If you are enjoying this commentary you would appreciate owning "The Apocalypse" from which our commentary is excerpted.
The Apocalypse, is the introduction to the biblical book of Revelation. Here Bishop Hayes also gives a verse by verse commentary of the first three chapters of the Apostle John's Revelation of Jesus Christ, covering the letters addressed to the seven churches of Asia Minor. The Bible student will thrill at the Bishop's easy evangelistic style of presenting deep and unique truths never before published. In this study a wealth of information will be shared with the disciples of Christ on each verse of this great manuscript.
Own your personal copy of this enlightening work by ordering at the link provided here:https://www.amazon.com/Apocalypse-Introduction-Epistles-Seven-Churches/dp/1686423152/ref=sr_1_1?keywords=Bishop+Jerry+Hayes%2C+Apocalypse&qid=1568308793&s=books&sr=1-1
Companion to "The Apocalypse" is "Letters to My Children on Apostolic Kingdom Theology."
Order your personal copy today from the link provided here:
THANK YOU FOR YOUR SUPPORT BY PURCHASING MY BOOKS FOR YOUR LIBRARY. -JLH
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