- Rev. G. Coleman Luck
That Dwelt With Satan
I N ADDITION to the practical ap plication of truths, which is com mon to a}l the New Testament epistles, the letters to the seven churches of Asia, as recorded in the second and third chapters of Revela tion, evidently contain an inspired outline of church history. These s'even churches are representative of the church as a whole in its entire course during this age of grace. Thus we find that Ephesus (Rev. 2:1-7) is typical of the church at the close of the first century: admirable in many ways, but beginning to reveal a little coldness toward the Lord— the church that left its first love. Smyrna (Rev. 2:8-11) is symbolic of the church from John’s day until the time of Constantine, about 313 A. D. — the church that suffered, though crushed by persecution, by its faithfulness in trial producing a precious fragrance before the throne of God. Then as might be expected, Pergamos (Rev. 2:12-17) pictures the church as a whole from the time of Constantine on for several hundred years — a prosperous, established institution, with persecution largely a thing of the past, but nevertheless in grave danger from the wiles of Satan. It may well be entitled the church that dwelt with Satan. This brief but important epistle to Pergamos is best considered from the standpoint of the seven features common to practically all of these seven letters to the churches of Rev elation: The Address (2:12a) The word Pergamos means tnor- ried. As in the case of the other let ters, the name of the town seems to indicate the condition of the church located there. The true church, the espoused one, the fiancee of the Lord Jesus. The marriage is to take place at His coming (Rev. 19:6-9); there fore the Church is even now spoken of as the Bride of Christ. Here in Pergamos we find a church that is “married” before the time—not in deed to Christ, but rather to the world. Surely there is nothing more dishonoring to the Lord than a church that has effected a union with the world. Yet many churches today have done this very thing. Pag« Twenty-lovr
When He states that the church at Pergamos held fast His name, the Lord means they have stood firm for the great essential truths which His Name signifies. “Thou . . . hast not denied my faith.” Pergamos had not only ac tively held the great truths relating to the person and work of Christ, but this church, in spite of its fail ings, had not denied the essential doctrines of the Christian faith de scribed by our Lord as "my faith.” How many churches are there in our land today of which such testimony could not be borne! Many churches are silent concerning these great his toric facts of the Christian faith, while others actually deny the virgin birth, the miraculous works, the aton ing death, the bodily resurrection, and Second Coming of Jesus Christ. Twice in this verse it is asserted that Pergamos dwelt with Satan, that there Satan’s throne was. Some people have the idea that Satan’s throne is in hell, where he reigns over the damned. On the contrary, we find that his throne is now on this earth; that he is the “god of this world,” controlling its system. When a church begins to compromise with the world, then it is indeed dwelling near Satan. Such was the case with Pergamos, and also with the entire church following Constantine. With their trials over, the natural tend ency was to settle down in the world. What Satan could not accomplish through persecution, he was able to do through corruption. Thus we find in this period the incipient papal church. However, there is one faithful mar tyr referred to in this verse: Antipas, who gave his life for his faith. Noth ing further is recorded concerning him, but his name is significant, meaning literally “against all.” Here was a man, like Athanasius, who was willing to stand for Christ, if necessary against all men. May God today grant us more Antipas-like Christians! Complaint (Rev. 2:1b, IS) “But I have a few things against thee.” It might seem from this state ment that the Lord’s complaint was to be of an insignificant nature, but such was not the case. The reference T H E K I N G ’ S B U S I N G S ! s
Description of the Lord (Rev. 2:12b). The Author of this epistle, who is the Lord Jesus Christ Himself, is de scribed as “He which hath the sharp sword with two edges.” This is a somewhat less gracious description of Him than is given in the previous letters. He is shown as ready to use His sword which proceeds “out of his mouth.” The symbolism is clear; this is “the sword of the Spirit, which is the word of God” (Eph. 6:17). The sword, as a symbol of God’s Word, indicates its keen and piercing qual ity. “For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and in tents of the heart” (Heb. 4:12). The church at Pergamos needed to be warned that it had to do with One who would test its actions by the Word of God. Commendation of Good Works (Rev. IS) “I know thy works.” How encour aging it is to know that the Lord Jesus sees and appreciates every good thing done for His sake! Two fine qualities in the Pergamos church are commended: “ thou boldest fast my name”, "thou . . . hast not de nied my faith.” These are especially praiseworthy in view of the place where this church dwelt: “ thou dwel- lest, even where Satan’s seat [liter ally throne ] is.” “Thou holdest fast my name.” Con sider the significance of His name: The Lord Jesus Christ. Lord is His divine name, the Jehovah of the Old Testament, the name of deity, of God in the flesh, the Second Person of the Holy Trinity. Jesus is His hu man name, His title as God in the flesh. It speaks of the incarnation, by which Christ became man in or der to be our Redeemer. “Thou shalt call his name Jesus: for he shall save his people from their sins” (Matt. 1:21). God had to become man in order to pay our penalty on the cross of Calvary. Christ, the Greek translation of the Hebrew word Messiah, means “the Anointed One.” Jesus is the promised Messiah of the Old Testament, the One set apart as Prophet, Priest, and King.
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