Satan is the prince of the power of the air,
the covering cherub of the governing forces of instability. A
ruler of the second heaven (the first heaven is the mind of man),
the adversary gains entrance into Adam-- into the Temple of Elohim--
through the use of air for speech; for we know both that it is
not what goes into a man that defiles him, but what comes out
of him, and that death and life are in the power of the tongue
as a former of words. As the exchange of air within the body
is accomplished in the lungs, we understand that they are constantly
open to the air-- dwelling, in a sense, within it.
Even as the firmament is the dividing line
between waters above and waters below, the lungs are that bodily
region in which one senses the line of demarcation between the
higher and the lower faculties. In their lower function, the
lungs supply oxygen to the body's metabolic fires; in their higher
function, they are the bellows that fan the fires of the lips.
In the more elevated service, however, the lungs supply only
the raw material necessary for speech: yet higher faculties mold
their contribution into intelligent sounds. Nevertheless, it
is in the lungs, as in the firmament, that we begin to differentiate
between things above and things below.
The overwhelming focus of the message to the
angel of Pergamos is the power of speech. Yahushúa appears
in His role as spokesman, reminding us that His words are of
a different order than our own (they are Spirit, and they are
Life): because by Him is enunciated the Living Word of YHWH Elohim. As the message
proceeds, moreover, it compels us to recall the importance of
the intricacies of oral communication in all contexts-both as
concerns the revelations of Torah and revelations yet to come.
The binary light of Netsach (Endurance) and
Hod (Majesty) comprises Pergamos. Identified with the lungs,
their unity of operation in the Adam of flesh is well known to
all. This third light of the Menorah has yet other traditional
names, which speak more openly of their significance in the complete
Adam: the spheres are also known, respectively, as the Remnant
(the Body) and as Messiah. We could apply to them yet other names
according to the binary principle displayed in the traditional
names, to bring them closer to the context of the message to
Pergamos-- for example, the disciples and the Apostle or the
congregation and the minister, and so forth.
Overcoming in Malkuth and Yesod, the pilgrim
in Christ has yet many way stations on his journey to perfection.
As he approaches Netsach and Hod, which are representative of
the collective Body of Messiah, there are forks in the road and
choices to be made. Shall he continue to walk in the Light he
has known, or shall he turn aside to the lights he perceives?
The message to the angel of Smyrna has prepared him for the choice,
but it remains a difficult decision-- especially as both spheres
affirm the Light he has known, albeit with different hues.
Though he invites destruction by choosing
for himself either the right- or the left-hand path (in which
case, he risks being led not by the Spirit, but by the reasonings
of the carnal mind-- a way that seems right to man), the pilgrim
positively invokes destruction by judging those stationed
in the spheres to which the branching paths lead as being contrary
to Messiah: for as he judges, he will be judged; and he, himself,
may be called to serve either in a congregation or as minister
to a congregation, whether of one sort or of another. He will
certainly be called to take some position in the Body. Before
a pilgrim can find his proper place and function in the Church,
therefore, he must overcome in Pergamos, that his mind will be
ordered correctly to interpret meanings and to discern sources
of the mixed sounds that will continue to fill the air therein
as the Body moves towards the perfection of maturity.
The Foreword of this book deals with the difficulty
of assessing the value and source of words spoken on behalf of
the Kingdom of Elohim. To overcome in Pergamos is to learn the
application of the messages to Smyrna and Ephesus. Focused in
the single Light shining in all of God's Sons, we do not stumble
because of its apparent movements among them. At one moment,
a man's words seem true; at another, false-- what of it! Seek
and serve the Light of Ruach haElohim. It may be necessary for
another, truly serving that Light, to appear as a deceiver (while
he, himself, remains true), that the focus of an immature brother
may be restored to the Source.
Though we have ten thousand instructors in
Messiah, yet we have not many fathers. Learn to hear the Father's
voice from within the Body, that you may come both to hear and
to speak in His power: not as the seer Balaam, who heard as from
without and long remained deaf to the significance of that which
was spoken unto him, agreeing with Balac that another altar in
another time at another place might give other counsel.
A brother's words are received as clean only
as they are heard and understood in Messiah. To hear in a focus
that celebrates the individual is to eat things sacrificed to
idols and to commit fornication, whether or not the words were
spoken to that intent. See thou do it not: worship Elohim, and
have fellowship with thy fellow servants who have the testimony
Manna-- literally, "a whatness"--
what is it? It is likened unto a little, white pebble-a clean
word with which to nourish the growing Body: not unlike the stone
used by Dawid to restore faith in Yisrael, whose covering of
faith had been severely threatened by the boastings of Goliath.
There is a tradition that the written word
of Torah, whose books are sometimes called "The Five Stones,"
is black fire upon white fire (as it is written, "He will
magnify the law, and make it honorable"). In this context,
manna is the white fire of Spirit surrounding every jot and tittle.
The names writte therein are known only to those to whom the
fire is given; and thus, He who overcomes receives a baptism
Until the fullness of that day comes, let
us rest, as we are given, in the Light emanating from the white
fire of the written Word, that-- wherever we are positioned in
the Body of Messiah-- we shall be prepared to move beyond Pergamos
on the center path as we are drawn by the Father unto perfection
in the Son. When Yahushúa returns to seal the firstfruits
with the baptism of fire, He shall arise from within the hearts
of those able to walk with him on the Mount of Understanding;
and these shall carry forth to all the heavenly fire of Torah
in the sweet savor of the Gospel of truth.