Before Jerusalem Fell
by Kenneth L. Gentry by Kenneth L. Gentry
272 BEFORE JERUSALEM FELL Suetonius remarks of Nero that “sincehe was acclaimed as the equal of Apollo in music and of the Sun in driving a chariot, he had planned to emulate the exploits of Hercules as well.”m An inscription from Athens speaks of him as: “All powerful Nero Caesar Sebastos, a new Apollo.”59 Nero’s portrait appears on coins as Apollo playing the lyre.‘o He appears with his head radiating the light of the sun on copper coins struck in Rome and at Lugdunum: one type has Genius sacrificing over an altar on the reverse side; another has Apollo Citharoedus on the reverse.G1 As Reicke notes of Nero’s Apollo fascination: “All this was more than pomp and show: Nero strove with deadly seriousness to play the role of Augustus and Apollo politically, the former primarily from 54 to 61, the latter fi-om 62 to 68.”62 As early in his reign as 55 the Senate erected a statue of Nero “on divine scale in the Temple of Mars at the Forum Augusti . . . , thus introducing the cult into the city of Rome.”G3 The statue was the same size as that of Mars in Mars’s own Temple. w That Nero actually was worshiped is evident from inscriptions found in Ephesus in which he is called “Almighty God” and “Saviour.”G5 Reference to Nero as “God and Savior” is found in an inscription at Salamis, Cyprus. ‘G In fact, “as his megalomania increased, the tendency to worship him as ruler of the world became stronger, and in Rome his features appeared on the colossus of the Sun near the Golden House, while his head was represented on the coinage with a radiate crown. Members of the imperial house also began to receive unheard of honours: . . . Nero deified his child by Poppaea and Poppaea herself after their deaths. All this was far removed from the modest attitude 58. Suetonius, Nero 53. 59. Smallwood, Docurmnts, p. 52 (entry #145). 60. C. H. V. Sutherland, Coinage in Roman Imperial Pol@, 31 B.C. – A.D. 68 (1950), p. 170, plate 16:6. See also Hendemon, Nero, p. 394. Michael Grant, Roman Imperial Mmy (New York: Barnes and Noble, 1954) and Grant, Roman Hi.stoy jiom Coinr: Sorm Uses of the Im~”al Coinage to tlu Historian (London: Cambridge, 1958). 61. Smallwood, Documds, p. 52 (entries #143-144). A. Momigliano, l%e Cambridge Ad Hi.rtoV, vol. 10: The Augwtan Empire, 44 B.C. – A.D. 70 (New York: Macmillan, 1930), p. 493. 62. Reicke, New Testament Era, p. 241. 63. Ibid. See Tacitus, Ands 13:81. 64. Robinson, Redating, p. 236. 65. Ratton, Afioca~@e, p. 48. 66. Smallwood, Domnents, p. 142 (ent~ #142).
The Role of Emperor Worship 273 of Augustus. “67 Indeed, of the imperial development of the emperor cult it should be noted that “Caligula and Nero, however, abandoned all reserve. Caligula was pictured on coins with the halo of the sun god Helios, and Nero was represented as Apollo.”G8 The archaeological record evidences that “the emperors, around whose heads, from the days of Nero onwards, had gilded darting rays in token of their divine solar ancestry.”6g Nero clearly “demanded divine honors while . . . still alive. ” 70 In A.D. 66 Tiridates, King of Armenia, approached Nero in devout and reverential worship, as recorded by Dio Cassius: Indeed, the proceedings of the conference were not limited to mere conversations, but a lofty platiorm had been erected on which were set images of Nero, and in the presence of the Armenians, Parthians, and Romans Tlridates approached and paid them reverence; then, after sacrificing to them and calling them by laudatory names, he took off the diadem from his head and set it upon them. . . . . . . . Tiridates publicly fell before Nero seated upon the rostra in the Forum: “Master, I am the descendant of Arsaces, brother of the kings Vologaesus and Pacorus, and thy slave. And I have come to thee, my god, to worship thee as I do Mithras. The destiny thou spinnest for me shall be mine; for thou art my Fortune and my Fate.”71 Dio notes also the fate of one senator who did not appreciate Nero’s “divine” musical abilities: “Thrasaea was executed because he failed to appear regularly in the senate, . . . and because he never would listen to the emperor’s singing and lyre-playing, nor sacrifice to Nero’s Divine Voice as did the rest.’”z Stauffer points out the beginning of a new theology of the emperor cult that was born under Nero: 67. Scullard, Gnrcchi to Nero, p. 371. See also Henderson Five Roman Emperors, p. 29. 68. Eduard Lohse, The New ‘l%tarrwrst Environmd, trans. John E. Steely (Nashville: Abingdon, 1976), p. 220. See also Paul Johnson, A History of Christiant~ (New York Atheneum, 1979), pp. 6ff. 69. Workman, Persecution, p. M. See also Cambridge Anah.t HistQv 10493. 70. Joseph Ward Swain, The Har@r History of Civilization, vol. 1 (New York: Harper, 1958), p. 229. 71. Roman History 62:5:2. 72. Roman History 62:26:3.
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The Role of Emperor Worship 273<br />
of Augustus. “67 Indeed, of the imperial development of the emperor<br />
cult it should be noted that “Caligula and Nero, however, abandoned<br />
all reserve. Caligula was pictured on coins with the halo of the sun<br />
god Helios, and Nero was represented as Apollo.”G8 The archaeological<br />
record evidences that “the emperors, around whose heads, from<br />
the days of Nero onwards, had gilded darting rays in token of their<br />
divine solar ancestry.”6g Nero clearly “demanded divine honors while<br />
. . . still alive. ” 70<br />
In A.D. 66 Tiridates, King of Armenia, approached Nero in<br />
devout and reverential worship, as recorded by Dio Cassius:<br />
Indeed, the proceedings of the conference were not limited to mere<br />
conversations, but a lofty platiorm had been erected on which were<br />
set images of Nero, and in the presence of the Armenians, Parthians,<br />
and Romans Tlridates approached and paid them reverence; then,<br />
after sacrificing to them and calling them by laudatory names, he took<br />
off the diadem from his head and set it upon them. . . .<br />
. . . .<br />
Tiridates publicly fell before Nero seated upon the rostra in the<br />
Forum: “Master, I am the descendant of Arsaces, brother of the kings<br />
Vologaesus and Pacorus, and thy slave. And I have come to thee,<br />
my god, to worship thee as I do Mithras. The destiny thou spinnest<br />
for me shall be mine; for thou art my Fortune and my Fate.”71<br />
Dio notes also the fate of one senator who did not appreciate Nero’s<br />
“divine” musical abilities: “Thrasaea was executed because he failed<br />
to appear regularly in the senate, . . . and because he never would<br />
listen to the emperor’s singing and lyre-playing, nor sacrifice to<br />
Nero’s Divine Voice as did the rest.’”z<br />
Stauffer points out the beginning of a new theology of the emperor<br />
cult that was born under Nero:<br />
67. Scullard, Gnrcchi to Nero, p. 371. See also Henderson Five Roman Emperors, p. 29.<br />
68. Eduard Lohse, The New ‘l%tarrwrst Environmd, trans. John E. Steely (Nashville:<br />
Abingdon, 1976), p. 220. See also Paul Johnson, A History of Christiant~ (New York<br />
Atheneum, 1979), pp. 6ff.<br />
69. Workman, Persecution, p. M. See also Cambridge Anah.t HistQv 10493.<br />
70. Joseph Ward Swain, The Har@r History of Civilization, vol. 1 (New York: Harper,<br />
1958), p. 229.<br />
71. Roman History 62:5:2.<br />
72. Roman History 62:26:3.