CHAPTER II
The Evolution Of A Failed Church
And I know the blasphemy. The reproaches; the harsh and bitter reviling. On the word blasphemy, the word here does not seem to refer to blasphemy against God, but too bitter reproaches against themselves. The reason for these reproaches is not stated, but it was doubtless on account of their religion.
In my book, "The Evolution of a Failed Church", I placed a great emphasis on researching and defining the seven churches as representatives of the church ages. It was interesting to view the changes that have taken place in the church over the ages; the same changes are detailed in the seven letters from Christ. A careful study of the history of the church allowed one to almost pinpoint the dates and times these changes occurred. The letter to the first church was to the church that had its beginning on the day of Pentecost; this church lasted nearly four hundred years in its true form. The first radical change took place under the Roman Emperor Constantine. The church became an organized body. This is the church reprimanded by the Christ for losing it first love. Replacing the love of Christ with the love of for earthly goods open the door to all types of sins to enter the church.
Prevalent within the religious community and embedded within the hierarchy of the church is the existence of a type of sin, this sin is one of the leading causes of the dimming of the lights. This anomaly, this condition of humanity was a great concern to Jesus; he spoke of it to his disciple. It is that sin when we open our mouth and speak things that offend the least of the saints; this is the opposite of exhortation.
The clergy has declared itself exempt from this sin, but there are no exceptions noted in the scripture. Jesus said, "And whosoever shall offend one of these little ones that believe in me; it is better for him to have a millstone hung around his neck, and cast into the sea. (Mark 9:42) Others also have exempted themselves from this ordinance of Jesus, when in the church the right to speak your mind can easily trump the feeling of others. Jesus issued his final condemnation of the loss of their first love to the representative church of Ephesus. Jesus already had issued a mandate to his followers to love one another. "Nevertheless, I have somewhat against thee, because thou hast left thy first love" (Revelation 2:4). He threatened this church with the removal of the candlestick if they did not repent.
The testimony of souls driven from the place of refuge by unsavory saints is hard to reconcile. Many who claim to speak with the authority of God are guilty of committing murder with the tongue. Repentance is slow in coming because it is hard for the self-proclaimed righteous to admit that they have done someone wrong. Members of the clergy and the laity are often guilty of atrocious acts, from sibling rivalry to acts of jealousy, often these acts are played out against the backdrop of the church. The light of the church suffers when members of the religious community become embroiled in wrongdoings, or direct their hostility at members of the assembly. A pastor or member will publicly dislike his brother, yet they can preach a sermon or testify about the love of Jesus. A member can make condescending remarks such as, "don't nobody want to come out here and hear you teach Sunday school", yet that person can stand before the assembly and testify of what God is doing for them. In the household of faith, it is acceptable to offend, but to be offended is a sin.
The Pastors who follow the rules of the Nicolaitans teaches the doctrine of Balaam, and uphold the antics of Jezebel is also suffering the condemnation of Jesus. The Nicolaitans were those who came into the church and set themselves up as lords and rulers of the church. The doctrine of Balaam is representative of those whom have become obsessed with money and are using the spirit of Jezebel to control the mind of the Saints. Jesus is saying, "This is a thing I hate, repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth" (Revelation 2:15-16).
If we were to, follow the precepts of the scripture the light given to the church would burn brightly. The failure of the light bearers in Jesus' letters to the church, (Revelation 1:-3). It is evident by his rebuke that the lights were dimming in the early history of the church. What was it that caused Jesus to send letters of condemnation to his blood purchased church? What was it that caused Jesus to portray himself as standing at the door of the church purchased with his blood, knocking? Did Jesus foresee a time when he would be locked out of his church? How could that be? The Son of God is standing at the door in a beggarly manner, asking, not to a group but to any individual, but if any man hears my voice and opens the door. This scripture paints a sad picture of the Christ, the Son of God.
The attempt to justify sin by the messengers of the church is also a significant deterrent to a brightly shining light within the household of faith. The desire to be like those of our counterpart often causes the saints to become caught up in the temptation of man. When we succumb to the temptations of the flesh, rather than casting them aside, often we will seek to justify and not condemn. In the eyes of man, once a sin is justified it is no longer a sin. Justification comes in many disguises. The omniscience of God, the all-knowing attributes of the divine is used to justify wrongdoing. God knew I was going to sin, couple that with, "God loves me", and we have the recipe for a life of sin, and the church said, "Amen".
The second letter to the churches is a letter to a church that was becoming at peace with the Roman government. Emerging from it persecuted status it was becoming a part of the ruling class. The church infatuated with worldly possessions, dead things, created statues and lofty positions to represent the Godhead.
The unification of the church and state took place under the leadership of the Roman Emperor Constantine; he offered all kinds of inducements for worldly people to come into the Church. Constantine often described as the first Christian Emperor of Rome; his motives were more political than religious. His wish was to unite his Christian and Pagan subjects into one body and thereby strengthen his Empire. By 400AD, the Christian church locked hand with the state, began a journey from obscurity, and persecution to wealth and fame. Leaders were chosen to oversee the transition. When the church entered into this union with the state or government, it became guilty of committing the same sins as the Children of Israel, a type of "Spiritual Fornication". We are well aware that the Father put away his bride for playing the Harlot; can we not expect the same thing of his Son.
Revelation 2:8 And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;
These things saith the first and the last. Because of the changing ideology of the church, Christ placed the emphasis on, which was dead, and is alive. The idea is, that he is a living Saviour; and there was a propriety in referring to that fact here from the nature of the promise which he was about to make to the church at Smyrna: "He that overcometh shall not be hurt of the second death," Revelation 2:11. As he had himself triumphed over death in all its forms and was now alive forever, it was appropriate that he should promise to his true friends the same protection from the second death. He who was wholly beyond the reach of death could give the assurance that they who put their trust in him would reign with him victorious.
In the early days of the church, the focus was on dying to be with Christ. Paul stated his position eloquent, Philippians 1:23-24 for I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: Nevertheless, to abide in the flesh is more needful for you.
Revelation 2:9 I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them, which say they are Jews, and are not, but are the synagogue of Satan.
I know thy works. The uniform method of introducing these epistles, implying a most intimate acquaintance with all that pertained to the church and tribulation. This word is of a general signification, and probably includes all that they suffered in any form, whether from persecution, poverty, or the blasphemy of those who opposed Christianity.
And poverty. It would seem that this church, at that time, was eminently poor, for this is not specified in regard to any one of the others. No reason is suggested why they were particularly poor. It was not, indeed, an uncommon characteristic of early Christians, but there might have been some special reasons why that church was eminently so.
But thou art rich. Not in this world's goods, but in a more important respect--in the grace and favor of God. These things are not un-frequently united. Poverty is no hindrance to the favor of God, and there are some things in it that is favorable to the promotion of a right spirit towards God that is not found where there is abundant wealth. The Saviour was eminently poor, and most of his devoted and useful followers have had a little of this world's goods as he had. The poor should always be cheerful and happy, if they can hear their Saviour saying unto them, "I know thy poverty--but thou art rich." However keen the feeling arising from the reflection "I am a poor man," the edge of the sorrow is taken off if the mind can be turned to a brighter image--"but thou art rich."
And I know the blasphemy. The reproaches; the harsh and bitter reviling. On the word blasphemy, the word here does not seem to refer to blasphemy against God, but too bitter reproaches against themselves. The reason for these reproaches is not stated, but it was doubtless on account of their religion.
Of them which say they are Jews. Who profess to be Jews. The idea seems to be, that though they were of Jewish extraction, and professed to be Jews, they were not true Jews; they indulged in a bitterness of reproach, and a severity of language, which showed that they had not the spirit of the Jewish religion; they had nothing which became those who were under the guidance of the spirit of their own Scriptures. If so it would have inculcated and fostered a milder temper; and the meaning here is, that although they were of Jewish origin, they were not worthy of the name.
It may throw some light on the passage, however, to remark, that at a somewhat later period--in the time of the martyrdom of Polycarp--the Jews of Smyrna were among the most bitter of the enemies of Christians, and among the most violent in demanding the death of Polycarp. Eusebius (Eccl. Hist. iv. 15) says that when Polycarp was apprehended and brought before the proconsul at Smyrna, the Jews were the most furious of all in demanding his condemnation, the same as with Christ. When the mob, after his condemnation to death, set about gathering fuel to burn him, "the Jews," says he, "being especially zealous, as was their custom ran to procure the fuel." Moreover, when the burning failed, the martyr was transfixed with weapons, the Jews urged and besought the magistrate that his body not be given to Christians. Possibly, at the time when this epistle was directed to be sent to Smyrna, there were Jews there who manifested the same spirit which those of their fellow citizens did afterward, who urged on the death of Polycarp.
But are the synagogue of Satan. Deserve rather be called the synagogue of Satan. The synagogue was a Jewish place of worship, but the word originally denoted the assembly or congregation. The meaning here is plain, that though they worshipped in a synagogue, and professed to be the worshippers of God, yet they were not worthy of the name and deserved rather be regarded as in the service of Satan
Revelation 2:10 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.
Fear none of those things, which thou shalt suffer. He did not promise them exemption from suffering. He saw that they were about to suffer, and he specifies the manner in which their affliction would occur. However, he entreats and commands them not to be afraid. They were to look to the "crown of life," and to be comforted with the assurance that if they were faithful unto death, that would be theirs. We need not dread suffering if we can hear the voice of the Redeemer encouraging us, and if he assures us that in a little while we shall have the crown of life.
Behold, the devil shall cast some of you into prison. Or, shall cause some of you to be cast into prison. He had just said that their persecutors were of the "synagogue of Satan." He here states that Satan, or the devil as about to throw them into prison. The hands of men would do this undoubtedly, but still, Satan was the prime mover or the instigator in doing it. It was common to cast those who were persecuted into prison. It is not said on what pretense, or by what authority, this would be done; but, as John had been banished to Patmos from Ephesus, it is probable that this persecution was raging in the adjacent places, and there is no improbability in supposing that many might be thrown into prison.
That ye may be tried. That the reality of your faith may be subjected to a test to show whether it is genuine. The design in the case is that of the Saviour, though Satan is allowed to do it. We do well to remember Job's test. It was common in the early periods of the church to suffer and to be subjected to trial amidst persecutions, in order to show that it was of heavenly origin and to demonstrate its value in view of the world. This is, indeed, one of the designs of a trial at all times, but this seemed eminently desirable when a new system of religion was about to be given to humanity.
And ye shall have tribulation ten days. A short time; a brief period; a few days. It is possible, indeed, that this might have meant literally ten days, but it is much more in accordance with the general character of this book, in regard to numbers, to suppose that the word ten here is used to denote a few. We are wholly ignorant how long the trial actually lasted, but the assurance was that it would not be long, and they were to allow this thought to cheer and sustain them in their sorrows. Why should not the same thought encourage us now? Affliction in this life, however severe, can be but brief; and in the hope that it will soon end, why should we not bear it without murmuring or grumbling?
Be thou faithful unto death. Implying, perhaps, that though, in regard to the church, the affliction would be brief, yet that it might be fatal to some of them, and they who were thus about to die should remain faithful to their Saviour until the hour of death. In relation to all, whether they were to suffer a violent death or not, the same injunction and the same promise were applicable. It is true of everyone who is a Christian, in whatever manner he is to die, that if he is faithful unto death, a crown of life awaits him.
And I will give thee a crown of life. 1st Peter 5:4; 1st Corinthians 9:24-27. The promise here is somewhat different from that which was made to the faithful in Ephesus, (Revelation 2:7,) but the same thing substantially is promised them happiness hereafter, or an admission into heaven. In the former case, it is the peaceful image of those admitted into the scenes of paradise; here it is the triumph of the crowned martyr.
Revelation 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.
He that hath an ear, He that overcometh. The particular promise here is made to him that should "overcome;" that is, that would gain the victory in the persecutions which were to come upon them. The reference is to him who would show the sustaining power of Christianity in times of persecution; who would not yield his principles when opposed and persecuted; who would be triumphant when so many efforts were made to induce him to apostatize and abandon the cause.
Shall not be hurt of the second death. By a second death. That is, he will have nothing to fear in the future world. The punishment of hell is often called death, not in the sense that the soul will cease to exist, but
(a) because death is the most fearful thing of which we have any knowledge, and
(b) because there is a striking similarity, in many respects, between death and future punishment. Death cuts off from life--and so the second death cuts off from eternal life; death puts an end to all our hopes here, and the second death to all our hopes forever; death is attended with terrors and alarms--the faint and feeble emblem of the terrors and alarms in the world of woe. The phrase, "the second death," is three times used elsewhere by John in this book, (Revelation 20:6; 21:8) but does not occur elsewhere in the New Testament. The words death and to die, however, are frequently used to denote the future punishment of the wicked.
The promise here made would be all that was necessary to sustain them in their trials. Nothing more is requisite to make the burdens of life tolerable than an assurance that, when we reach the end of our earthly journey, we have arrived at the close of suffering, and that beyond the grave there is no power that can harm us. Christianity does not promise its friends exemption from death in one form. To none has such a promise ever been made, and to but two has the favor been granted to pass to heaven without tasting death. It could have been granted to all the redeemed, but there were good reasons why it should not be; that is, why it would be better than even they who are to dwell in heaven should return to the dust, and sleep in the tomb, than that they should be removed by perpetual miracle, translating them to heaven.
Christianity therefore, does not come to us with any promise that we shall not die. But it comes with the assurance that we shall be sustained in the dying hour; that the Redeemer will accompany us through the dark valley; that death to us will be a calm and quiet slumber, in the hope of waking in the morning of the resurrection; that we shall be raised up again with bodies incorruptible and un-decaying; and that beyond the grave we shall never fear death in any form. What is more needful to enable us to bear with patience the trials of this life, and to look upon death when it does come, disarmed as it is of its sting, (1st Corinthians 15:55-57) with calmness and peace?
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