Revelation 2:13; Commentary, Continued, Part Two

I cannot resist the temptation, at this point, to share further the importance of the name that so many have cast away. We have already seen Acts 4:12, and heard Peter’s words, on the saving name. Let us look closer. When the angel Gabriel announced the birth of Jesus to Joseph, he said, 

“And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sin.” (Matt 1:21). 

Notice, immediately, that the reason for the name “JESUS” is the salvation of “his people.”

One might ask, what is so special about the name “JESUS?” To answer this question we look to the name itself. Jesus is the English of the Grk: Iēsous (Strong’s #G2424). The Heb original for Iēsous is Yehôwshûwa (Strong’s #H3091). Yehôwshûwa derives from two Heb words (see Strong’s #H3091). The two words are Yehovah (Jehovah, Strong’s #H3068) and yâsha (Savior, or bring salvation, Strong’s #H3467). These two words compounded form Yehôwshûwa, which means Jehovah (Yahweh) Savior. Since this name has as its basis the tetragrammaton “YHWH” (the Old Testament covenant name of God, pronounced Jehovah or Yahweh—depending on the vowel points. Note: the Hebrew of the prophets did not use vowel points, therefore, the consonants stand for the name) combined with the Hebrew word meaning “bring salvation” or “savior,” i.e. yâsha; the name Yehôwshûwa (Jesus, in English) becomes the New Testament covenant name of YHWH—Yahweh. 

 Upon His triumphant entry into Jerusalem, the people of the city came forth to meet Him crying “Hosanna: Blessed is the King of Israel that cometh in the name of the Lord” (John 12:13). The word “hosanna” means: “Save us now!” or “Oh save!” It comes from two other words, as does Yehôwshûwa, and is directly connected to it. The two words which form “hosanna” are “yâsha” (Strong’s #H3467), which means savior, or bring salvation, as we saw earlier, and “nâ” (Strong’s #H4994), which means “now,” or “I pray.” The people knew the meaning of His name, and cried in response to its message ... “Save us Now!”

Therefore, the question asked earlier, “What is so special about the name of JESUS?” is answered by the preceding comments, showing it to be the New Testament covenant name of God. The name brought salvation as promised by Gabriel (Matt 1:21), as realized by the multitude on the road leading into Jerusalem (John 12;13), and as proclaimed by Peter (Acts 4:12).

This, however, brings us to another inquiry, i.e. How does the name of Jesus (Yehôwshûwa) save? To answer this we must see the association of the “saving name” with the “saving act” of water baptism.

(Since this is the first mention of the salvific quality of water baptism it may be proper to inject this parentheses to establish that fact. To this end we will mention the words of Jesus, where he said, “He that believeth and is baptized shall be saved;…” [Mark 16:16]. Our observation is that there are two prerequisites for salvation, i.e. believing and water baptism. Peter, who was the keyholder for the kingdom of heaven [Matt 16:18-19], said “… baptism doth also now save us…” [1 Pet 3:21]. And again, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” [Acts 2:38].  Again, our observation is that the individual must fulfill two requirements to be “promised” the Spirit, i.e. repentance [which is predicated upon believing] and water baptism. Lastly, Ananias of Damascus [Acts ch 9] tells Saul of Tarsus [later to become the Apostle Paul], “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord” [Acts 22:16]. Once more, our observation is inescapable,  i.e. water baptism has salvific value!)

Having established in our above parentheses (that is hardly beside the point) the role of water baptism in God’s plan of salvation, we will now move to the association between the sacrament of water baptism and the saving name.

The name Jesus (Yehôwshûwa) saves by receiving the repentant “into” itself. By that I mean one is placed (actually) into the name itself. The significance of this is grasped when it is understood that the name of Yahweh contains His tabernacled presence. The tabernacled presence of Yahweh in His name is seen in the following passages: Ex 20:22, 24; 2 Chr 20:8-9. The disciple will acknowledge that Jesus has been shown to be the new covenant name of Yahweh, because of the compound elements of YHWH, the tetragrammaton, and yâsha; these two words, Yahweh and Savior, forms Yehôwshûwa, or Jesus. Since God’s presence dwells in His name (Ex 20:22, 24; 2 Chr 20:8-9) it is proper to refer to the covenant name of God as His Tabernacled Presence. Therefore, if one is placed “into” the name of God, then he or she is placed into God!

Enter water baptism. Matthew records the Great Commission this way, “Go ye therefore, and teach all nations, baptizing them  in (into—Grk) the name of the Father, and of the Son, and the Holy Ghost” (Matt 28:19).

From this command we wish to examine the phrase “… baptizing them in the name…” The Grk says, “baptidzontes autous eis to onoma.” The word eis, translated in

our KJV as “in” is the Grk preposition for “into.” Jesus commanded His disciples to make disciples of all nations by water baptizing them “into” the name. Luke records  the apostles Peter and John executing the Lord’s command to baptize “into” the name (Acts 8:16). Concerning the believers at Samaria, Luke wrote, “For as yet he was fallen upon none of them: only they were baptized in” (Grk, eis - “into”) “the name of the Lord Jesus.” Paul, further expanded upon the idea of being placed into Jesus as being baptized into His name, when he writes to the churches of Galatia, “For as many of you as have been baptized into Christ have put on Christ” (Gal 3:27). The idea is: One is placed “into” Christ Jesus by being water baptized into His name. There is no great amazement that Jesus is pleased when we “hold fast,” with a bulldog grip, His name.

Further, Scripture teaches us that water baptism is the fulfillment of the Old Testament ministry of circumcision (Col 2:11-12). In that we know physical circumcision to have been the “seal” of the old covenant (Gen 17:10-11; Rom 4:11) it, therefore, would follow that Christian water baptism is the “seal” of the new covenant—of which the old was only a foreshadowing (Heb 10:1). Yehôwshûwa, then, is Yehovah (YHWH) plus yâsha, i.e. “Yahweh (brings) Salvation.” There is, absolutely, no great amazement that Paul wrote, “... whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him” (Col 3:17).

Therefore, to enter the name of Jesus is to enter His covenant. The following syllogism may help in grasping this argument.

Major premise: The rite of circumcision was the seal of Old Testament covenant (Gen 17:10-11; Rom 4:11).

Minor premise:  Christian water baptism is to the new covenant what physical circumcision was to the old covenant (Col 2:11-12).

Conclusion: Christian water baptism is the seal of the new covenant.

The Christian stands positionally in Christ’s covenant, by having been placed positionally into His name. This happens in water baptism (Matt 28:19; Acts 8:16; Gal 3:27 cf. Col 2:11-12).

“... and hast not denied my faith, ...” ～ By not denying the faith of Christ, Pergamenian believers further earned the praise of their Lord. And the statement “and hast not denied my faith” has the form or system of religious beliefs taught by Christ in view; therefore, called “pistin mou”—literally, “faith of me,” which was that faith which was handed down by the Apostles unto faithful men (2 Tim 2:2). John, once again speaks of the “faith of Jesus” in 14:12, “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.” In spite of the disappointments in the Pergamos church, there seems to have been considerable strength in their loyalty to the name of Jesus, and the form of teachings Christ set forth—which seems to be at odds with the Lord’s complaints. That paradox, we will consider later. Just now let us ruminate momentarily on the Faith.

There are thirty-three plus references to faith in the Acts of the Apostles and Epistles, and two in the Revelation, which have a form of belief in view. This is set against the multitude of passages that speak of faith as the hope one has in the unseen, the—now faith is the substance of things hoped for, the evidence of things not seen”—kind of faith.

The faith that the Pergamenians had not denied is the system of belief—of which Paul said there was but ONE (Eph 4:5). Paul further said that all Christians would be presented to God “holy unblameable and unreproveable” if we “continue in the faith” (Col 1:22-23), which was “once for all (time) delivered unto the saints” (Jude v3). Paul exhorted the Corinthians to “stand fast in the faith” (1 Cor 16:13) “which once he destroyed” (Gal 1:23). He further writes of being “stablished in the faith” (Col 2:7), and encourages the church to “come (into) the unity of the faith,” (Eph 4:13). Some, concerning their “faith, have made shipwreck” (1 Tim 1:19); fulfilling Paul’s prediction that “some shall depart from the faith” (1 Tim 4:1), having “cast off their first faith” (1 Tim 5:12), by having “erred from the faith.” (1 Tim 6:10). These were men who were “as Jannes and Jambres (who) withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith” (2 Tim 3:8). But not Pergamos. They had heeded Paul’s admonition to “Fight the good fight of faith” (1 Tim 6:12); and to “Be sober, be vigilant; because (their) adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour: Whom resist steadfast(ly) in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world” (1 Pet 5:8-9). By so doing they had secured their dwellings in “the household of faith” (Gal 6:10).

“... even in those days wherein Antipas was my faithful martyr, ...” ～ In view of his loyalty to the name of Jesus and his steadfastness in keeping the faith that had been once and for all time  (Grk literal trans) delivered unto him (Jude 3), Antipas is distinguished as being the only individual name in the Apocalypse, aside from John. We are not told anything of Antipas except that he was Christ’s “faithful martyr.” This, however, is not insignificant information, for this is the selfsame title of Jesus found in 1:5. The word (martyr) is “a witness” as seen from our comments on 1:5; Antipas, then, bore witness with his life. According to tradition he was the first martyr of Asia. The same tradition says that he was slowly roasted to death in a bronze kettle.

When Antipas was advised:

“Antipas the whole world is against you!,”

Antipas reputedly replied:

“Then I am against the whole world!”

(Greek Orthodox Tradition)

The Eastern Orthodox tradition tells how Antipas was boiled inside a hollow iron bull.

“...who was slain among you, where Satan dwelleth.” ～ The martyrdom of Antipas was a public affair, for it took place “among” the people, “where Satan dwelleth.” It is difficult to see any distinction between here, “where Satan dwelleth,” and “where Satan’s seat is” as mentioned earlier in this same verse. If Pergamos is designated by the Lord as “where Satan’s seat is,” because of emperor worship, and the cult of Roma, then one might suspect the term “where Satan dwelleth” to indicate the temple of such worship. Therefore, the chief temple of the cult of Roma is the most likely site of Antipas’ witness (martyrdom).

Apostolically Speaking

☩ Jerry L Hayes

Revelation 2:13; Commentary, Pergamos' Commendation

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:

Apostolically Speaking

☩ Jerry L Hayes

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Revelation 2:12; Commentary, Introduction To The Church of Pergamos

2:12 “And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;”

Introduction to Pergamos

Although it is beyond the scope of this work to get a full history of the city of Pergamos, something of its nature must be reviewed in order for the disciple to grasp a clear understanding of the church there, and the particulars of this letter. So we will beg the reader’s patience as a few basic facts are presented, as a means of laying a foundation for what will be said later on.

“And to the angel of the church in Pergamos write;” ～ Pergamos (Grk: Pergamo, Strong’s #G4010), also called Pergamum is the modern day city of Bergama in western Turkey. This city is situated about 15 miles inland from the Aegean Sea. The name means fortified, tower, a castle, and is taken from a cone shaped hill which rises 1000 feet above the surrounding valley, upon which the ancient city was built. The city was located between two rivers: the Caius River was to the south and east, and the Selinus ran to the west. As the city grew and expanded from the citadel, it reached the Salinus River and beyond, so that the river was said to run through the city.

Pergamos is a city with a very rich past by the time John writes to them. It has seen a Greek, Hellenistic, and now a Roman citizenry. The Christians, to whom John is writing, are a product of the collective of this history.

The city is of ancient origin, and is found to have issued coins as early as the fifth century B.C.  Xenophon and the remnants of his 10,000 (actually 12,000) occupied Pergamos as a prominent town of Mysia; this, after his legendary retreat from Persia. (The Cetuis River [modern Bakir Cay] formed the boundary between Mysia and Lydia.) The greatness of the city began in its Hellenistic period, with the successors of Alexander the Great. Asia Minor fell under the realm of Lysimachus, the king of Thrace, who placed Pergamos along with 9,000 talents of gold, under the care of one Phileterus. During a war Phileterus revolted against his king, Lysimachus. When Lysimachus was killed, Phileterus held both Pergamos and the 9,000 talents of gold. He built his city into an independent kingdom which became a dynasty.

Three things seem to have marked Pergamos’ development, and was her life’s blood. These three driving forces were the Galatians military threat, the city’s friendship with Rome, and the cultural interest of her kings.

In 278 B.C. Asia Minor was invaded by the Galatians—Celtic tribes who had been invited from Europe to participate in a Bithynian civil war. These warlike Celts created havoc among the Hellenistic states. Phileterus and the Pergamenians were the first to defeat the Galatae (Galatians) in battle. However, Eumenes I, who was Phileterus’ nephew and successor, preferred to pay the Galatians ransom (263-241 B.C.). The successor of Eumenes I, Attalus I (241-197), won a major military victory over the Celts. This was followed by Eumenes II (196-159) with another such victory that established Pergamos’ position against the tribes from Europe.

During the reign of Eumenes II the cultural drive of Pergamos reached a zenith in the building of a library in Pergamos that was second only to the library of Alexandria, Egypt in size.

With the reign of Attalus I the city state of Pergamos began a period of Roman influence. King Attalus I supported Rome against Macedon, and his successor Eumenes II sided with Rome against Antiochus III of Syria. After Attalus III bequeathed his kingdom to Rome in 133 B.C. a civil war issued in which Pergamenians were prevailed upon to rise up and slay all Romans in the city (88 B.C.).  This done, the city fell under heavy punitive action from that quarter. The civil war broke out only after the treasures accumulated by the Attalusic dynasty had been sent to Rome. Later, the magnificent library was sent to Alexandria, by Anthony, as a gift to Cleopatra. Finally, Pergamos was restored to its place as a Roman city by Julius Caesar.

Under Augustus, a cult to Roma and Augustus was established in the city. Later a temple to Trajan was built on the citadel, and one for Caracalla on the theater terrace, making Pergamos “Thrice Temple Warden” of the emperor cult, and the center of emperor worship in Asia.

Pergamos is accredited with the invention and manufacturing of parchment, which takes its name from the city. Even in our modern time, the same city (now called Bergama) is famous for making bergamot rugs. Aside from its cult of Roma, Pergamos was celebrated for the temple of Aesculapius, the Roman god of medicine, known to the Greeks as Asklepios—Homer called him, the “peerless physician.”

According to Greek lore, Asklepios was the son of Apollo and the nymph Coronis. Coronis, daughter of Phlegyas, King of the Lapiths, was one of Apollo's lovers. While Apollo was away, Coronis, already pregnant with Asclepius, fell in love with Ischys, son of Elatus. Apollo sent his sister, Artemis, to kill Coronis because he could not bring himself to do so. Afterward Apollo, feeling dejected, only regained his presence of mind when Coronis' body was aflame on a funeral pyre. Upon a sign from Apollo, Hermes cut the unborn child out of her womb and gave it to the centaur Chiron to raise.  Chiron taught the child the art of healing. It is noted that the great second century intellectual and physician Galen was born and worked in Pergamos (A.D. 160).

“... he which hath the sharp sword with two edges;” ～ The One who moves and has His being in the midst of the seven golden lampstands  chooses to identify Himself to the church at Pergamos as “he which hath the sharp sword with two edges.” This is very likely a reference to His ability to bring punishment upon them through the preaching of the Word of God. (The “two edged sword” was discussed in the treating of 1:16. See there for further information.) Pergamos, which had such a long military history, would understand the reference to the sword. Also, a reference is seen here to the martyrs who had been killed by the sword; their executioners are being put on notice that their Lord, also, has a sword—two edged—twice as punitive!

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

Order your personal copy today from the link provided here:

https://www.amazon.com/Letters-Children-Apostolic-Kingdom-Theology/dp/1482716712/ref=sr_1_fkmrnull_2?keywords=Letters%2C+Bishop+Jerry+hayes&qid=1558365492&s=books&sr=1-2-fkmrnull

THANK YOU FOR YOUR SUPPORT BY PURCHASING MY BOOKS FOR YOUR LIBRARY. -JLH

Be sure to listen and subscribe to the Bishop's Podcast: Apostolic Bishop, at:

https://podcasts.apple.com/us/podcast/the-apostolicbishops-podcast/id1472262392?fbclid=IwAR2FlRYnNsw5Vu_Bz4PjyEdiAxFMawhtD2BFr_S7WysrpFcYjuQYSHGAlZ

Revelation 2:11; Commentary, Victory Over The Second Death

2:11 “He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.”

The first half of this verse has already been visited in the commentary on v7. So, at this juncture, our comments will be placed mostly upon the promise given to Smyrna, i.e. Commentary, Victory Over the Second Death(The Grk is, “tou thantou tou deuterou.”)

“He that overcometh shall not be hurt of the second death.” ～ In this text, the term “second death” is introduced to the reader of God’s Word for the first time. The term references the eternal lost state of the unregenerate soul. The Revelation defines it as “the lake which burneth with fire and brimstone: which is the second death” (21:8). Although, the term “second death” is first mentioned here, it is not new to holy Scripture. Previously, the miserable state of the wicked dead in hell is simply called—death (thanatos). For instance, Paul writes to the Romans that they who are filled with such things as “unrighteousness, fornication, wickedness, covetousness, maliciousness, ... envy, murder, debate, deceit, malignity,” and they who are “backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, implacable, unmerciful ... are worthy of death.” Paul is hardly speaking of the physical death that ends one’s life on earth. Instead, we are to understand him as referring to the eternal separation from God in the netherworld of hell. The Jewish Targums view Deut 33:6, Ps 48:14; 49:14; Is 22:14; 28:15 (all which speak of death) in the same light. And, not that Joseph Henry Thayer must be right at every point, but it is interesting that he understands thanatos as used in Romans 5:12; 6:16, 21, 23 to have the “second death” in view. Moreover, he states in his definition #4: “In the widest sense, death comprises all miseries arising from sin, as well as physical death as the loss of a life consecrated to God and blessed in him on earth to be followed by wretchedness in the lower world (opp. to Zoē aiōnios, life without beginning or end, that which always has been and always will be): Thanatos seems to be so used in Ro 5:12; 6:16, 21 ...” 

The term “tou thantou tou deuterou”—“the death the second” (the second death) presupposes a first death. Thanatos is defined as a separation (Thayer). In terms of physical death it has the separation of the soul from the body in view. This separation is only temporary, however. For the scripture states, in fact Jesus states, 

“... the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have that evil, unto the resurrection of damnation.” (John 5:28-29) 

Although, it is appointed unto man (all men) to die (Heb 9:27), there is a reuniting of every soul to it’s own body — this, we call the resurrection. This resurrection will be participated in by all –righteous and unrighteous alike (see Dan 12:2; John 5:28-29 and Acts 24:15). The first death, therefore, is only for a moment. But the second death carries a greater weight, for it regards eternity and a separation of the soul and body from the presence of God forever (Matt 10:28). We have always felt Genesis 4:16 to be the most sorrowful text, “and Cain went out from the presence of the Lord;” but, how depressing is the thought of hearing the Jurist of Heaven’s courts say, “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels” (Matt 25:41). 

“Thanatos” (Grk, death), is answered to in the Old Testament by the Hebrew “mawveth,” which holds the same meaning. When Yahweh said to Adam that the day he ate from the tree of knowledge of good and evil that “dying thou shalt die” (Hebrew) we should understand both physical and spiritual death (Gen 2:17). And through the prophet Ezekiel, Yahweh says, 

“Behold all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.” And again, “The soul that sinneth, it shall die” (Ezek 18:4, 20a). 

Death, as has been established, is a separation. The first death is a separation from the body, and second death is the separation from God.

The church at Smyrna is characterized by her martyrs, and is, therefore, associated with the fifth seal. Upon the breaking of this seal, John saw “... the souls of them that were slain for the word of God, and for the testimony which they held” (6:9). Smyrna is also associated with the martyrs who reign with Christ 1000 years (20:4). These, because of their baptism of blood, are exempt from the white throne judgment of 20:11-15, and, therefore, absolved from any threat of eternal punishment, i.e. “the second death” (21:8).

Therefore, on those who are overcomers (because they are faithful unto death) the second death has no power and can do them no “hurt.”

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

Order your personal copy today from the link provided here:

https://www.amazon.com/Letters-Children-Apostolic-Kingdom-Theology/dp/1482716712/ref=sr_1_fkmrnull_2?keywords=Letters%2C+Bishop+Jerry+hayes&qid=1558365492&s=books&sr=1-2-fkmrnull

THANK YOU FOR YOUR SUPPORT BY PURCHASING MY BOOKS FOR YOUR LIBRARY. -JLH

Be sure to listen and subscribe to the Bishop's Podcast: Apostolic Bishop, at:

https://podcasts.apple.com/us/podcast/the-apostolicbishops-podcast/id1472262392?fbclid=IwAR2FlRYnNsw5Vu_Bz4PjyEdiAxFMawhtD2BFr_S7WysrpFcYjuQYSHGAlZ