Читать книгу The Revelation Explained - F. G. Smith - Страница 7

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Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;

2. I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:

3. And hast borne, and hast patience, and for my name's sake hast labored, and hast not fainted.

4. Nevertheless I have somewhat against thee, because thou hast left thy first love.

5. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

6. But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate.

7. He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

The special messages to the seven churches of Asia Minor are not of such thrilling interest as are the symbolic visions of the remainder of the book, yet we can learn many beneficial lessons from the various experiences of these congregations.

At the time the Revelation was given, Ephesus was the chief capital of Proconsular Asia and its pride and glory. It was also that country's chief mart of idolatry, containing, as it did, the magnificent temple of Diana, which is reckoned as one of the seven wonders of the world. This temple, according to the disclosures of modern excavations, was four hundred and eighteen feet in length, and two hundred and thirty-nine in width, with one hundred beautiful external pillars of Parian marble, each a single shaft about fifty-six feet high. The city was proud of the title it had received, "Servant of the Goddess," and even the Roman emperors vied with wealthy natives in lavishing gifts to her. One of the latter, named Vibius Salutaris, presented a large quantity of gold and silver images to be carried annually in procession.

In this proud, wealthy, idolatrous city the apostle Paul planted a Christian church, and the great inroads the gospel made into the prevalent system of idolatry is shown by one circumstance mentioned in the Book of Acts. "And many that believed came, and confessed, and showed their deeds. Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver. So mightily grew the word of God and prevailed." Acts 19:18–20. Fifty thousand pieces of silver would be equal to ten thousand dollars' worth, or, according to some estimates, six times that amount. But ten thousand dollars' worth of books on incantation and magic alone destroyed, considering the scarcity of books in that day, shows the wondrous extent to which the gospel had been accepted. This was made the occasion of a great tumult in the city, when one, Demetrius, seeing that the prestige of Diana was diminishing, stirred up the people of the city against Paul and his companions, and cried vehemently, "Great is Diana of the Ephesians!" The souvenir silver shrines and images of this goddess, which had been in such demand by the multitudes of people constantly visiting the city, were no longer sought for when the knowledge of the one true God was made known; and well might Demetrius and his fellow-craftsmen be alarmed as their means of wealth disappeared.

The spiritual condition of this church in Paul's time is worthy of notice; for it presents a striking contrast with its condition at the time when the special message of the Revelation was addressed to it. Paul in his epistle to the Ephesians taught them the glorious doctrine of entire sanctification (chap. 5:25–27), and they had received the experience; for he gives them the express command, "Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption." Chap. 4:30. And again, "After that ye believed, ye were sealed with that holy Spirit of promise." Chap. 1:13. Their ministers, also, had been placed in their position by authority of the Holy Ghost, and were commanded to feed the flock. See Acts 20:28. When this was their heavenly experience, their "first works" of patience, love, and perseverance, were acceptable unto Christ; but it was not their present condition. A sad declension had taken place; therefore the declaration, "I have somewhat against thee, because thou hast left thy first love." This was no mere human estimate placed upon their piety, but it was their condition as Christ himself knew it to be. He "who walketh in the midst of the seven golden candlesticks," and knoweth the hearts of all men, declared they had fallen, and commanded them to repent and to do the first works. How sad that a congregation which had one time enjoyed the fulness of God's favor should fall from grace and be threatened with destruction by the Lord himself! But there is one consolation to be obtained from the experience of this church, and that is, that even if persons have enjoyed an experience of pardon and of sanctification and have lost it, there is a possibility of their recovering the favor of God, provided they "repent, and do the first works."

But Christ, who in chapter 1:5 is said to be "the faithful witness," will not overlook anything that is good, nor censure a congregation unjustly. He finds in this church one fact worthy of commendation—their abhorrence of the deeds of the Nicolaitans. The infamous practises attributed to this party are promiscuous sexual intercourse and the eating of things sacrificed to idols. It is said to have derived its name from Nicolas, a proselyte of Antioch, who was one of the seven deacons appointed by the church at Jerusalem, Acts 6:5. But there is no satisfactory evidence that Nicolas was its founder; and it is the belief of many, that the sect attributed their origin to him simply to gain the prestige of his name. However, its mention in this connection is sufficient proof that at this time those corrupt principles had been widely promulgated.

The letter closes with an admonition and a promise—an admonition to give heed to the things uttered by the Spirit, and a promise of everlasting life to the overcomer. This shows that Christ does not approve or condemn indiscriminately. If the great mass of professors continue in their backslidden condition, the individual that gives heed to God's Word and is made an overcomer will have a right to "the tree of life, which is in the midst of the paradise of God."

What, may we ask, has been the fate of this church against which Christ uttered the threat of removal? There is no proof that they gave heed to the exhortation to repent, and the candle-stick has long since been taken away. Not a vestige of a church remains to mark the site of this once important congregation; nay, the city itself is no more, the stork, the jackal, and a few miserable Turkish huts alone remaining on the site of this once proud metropolis where thousands congregated and cried, "Great is Diana of the Ephesians!"

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;

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.

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.

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.

Smyrna was situated on a bay of the Aegean Sea, its beautiful harbor rendering it from time immemorial one of the most important commercial cities of Asia Minor. History does not inform us when the gospel was first introduced in this city; but at a very early date a large congregation existed there, with the venerable Polycarp as its pastor. He suffered death by martyrdom under the reign of Marcus Aurelius about A.D. 167.

In each of the seven letters to the churches Christ introduces himself by some appellation significant of the character he assumes toward them. In this he styles himself "the first and the last, which was dead, and is alive," a fact very important for that congregation to remember during the great seasons of persecution and oppression through which they were to be called to pass.

Against this church Christ has no words of condemnation to utter; all is encouragement and promise. Their condition of poverty is mentioned. It is probable that this very poverty arose because of their accepting Christianity and taking joyfully the spoiling of their goods; for it is a well-known fact that, when individuals embrace Christianity in an idolatrous land, they are disinherited by parents, cast out by relatives, and denied public employment. Even the community refuses to associate with them or to render them assistance in any form. Their means of subsistence is thus cut off, and they are harassed in every possible manner. Perhaps this is the very trial of poverty the church of Smyrna passed through; but Christ declares that they are rich: yea, God hath "chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him." Jas. 2:5. Their enemies may think that they have reduced them to a condition of wretchedness, but in this the persecutors are mistaken. God says the righteous are rich. A certain writer has remarked, "There is many a rich poor man, and many a poor rich man."

The blasphemy of opposing, self-styled Jews is next mentioned. In all probability the term Jew is applied in its spiritual sense. Paul declares that "he is not a Jew which is one outwardly … but he is a Jew which is one inwardly" (Rom. 2:28, 29), and that "if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Gal. 3:29. These persons professed to belong to the true "Israel of God" (Gal. 6:16), but they were without salvation; and the Smyrnaen church would not recognize them as belonging to the congregation, and therefore the only name that could be applied to them was "the synagogue of Satan." Had they been tolerated in the assembly of the righteous, Christ would have condemned or rebuked the church for not performing their duty, the same as he did the churches of Pergamos and Thyatira.

Great persecutions for the church of Smyrna are predicted; but he "which was dead, and is alive forevermore," having passed through the ordeal of suffering and death himself, stands in a position to speak words of comfort and consolation, assuring them in the strongest terms that, although wicked men and the devil may cast them into prison and persecute them unto the death, yet "he that overcometh shall not be hurt of the second death." The overcomers are of the number of those who, having had "part in the first resurrection, on such the second death hath no power." Chap. 20:6. The ten days doubtless are prophetic time (which will be explained later) and signify ten years, which was probably fulfilled in the terrible persecution that began under the reign of Diocletian, and continued ten years, or from A.D. 302 to 312.

The subsequent history of Smyrna has been different from that of Ephesus, in that it has retained its name and importance until the present day, being the greatest commercial city in the Levant. It has a population of more than two hundred thousand, several thousand of whom belong to the Greek and Armenian churches. The light there has become dimmed, but let us pray that God will soon remember the faith and perseverance of his ancient servants and again trim the lamps that once shone so brightly.

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

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.

14. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.

15. So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate.

16. Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

17. He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.

Pergamos was a city of considerable importance, the ancient metropolis of the province of Mysia and the residence of the Attalian kings.

The description here given of Christ is in accordance with the character of the church addressed and the work he found necessary to perform in it. They are said to be located "where Satan's seat is." Pergamos was a city reputed to be "sacred to the gods" and was one of the headquarters of idolatry. There are numerous such cities now among the Hindoos and other idolatrous nations. These cities are regarded with peculiar veneration and sanctity, and they contain the most honored temples. In the midst of such surroundings the influences against Christianity would be very great.

The congregation is commended because of its loyalty and steadfastness during a period of persecution in which Antipas was slain. When this persecution occurred, we are not informed; and as to the identity of Antipas, we are also left in uncertainty. Some suppose him to have been the elder of the church.

Christ censures them severely, however, for tolerating persons in their midst who held the doctrine of Balaam and the pernicious sentiments of the Nicolaitans, and he threatens to fight against them with the sword of his mouth unless they repent. The doctrine of Balaam is partly explained—he "taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication." When Balak desired Balaam to pronounce a curse against Israel, God by various means miraculously prevented Balaam's doing so; but Balaam craftily instructed Balak to make use of the women of Moab to seduce the men of Israel to sacrifice to their idols and to indulge in the licentious accompaniments to such idolatry. In many places in heathen countries to-day vile women are attached to the temples of the gods, and at certain stated feasts licentiousness becomes a sanctioned part of the religious celebration. Balaam's plan was successful. God was displeased with Israel, and because of this fornication there fell in one day twenty-four thousand. For a full account see Num. 22–25; 31:13–17.

It would appear that the doctrine of Balaam and the doctrine of the Nicolaitans were classed as two different heresies; but the corrupt tenets of the latter were identical with those of the former, and the probable meaning is, "As the Hebrews had Balaamites among them; so, likewise, you have among you the Nicolaitans teaching the same pernicious doctrines." It is also a singular fact that the Hebrew signification of Balaam and the Greek of Nicolas is the same—"subduer of the people." Thus the doctrine of Balaam would stand as a representation of the principles taught by the Nicolaitans.

The letter to this church also closes with an exhortation and a promise. Hidden manna and a white stone in which is inscribed a new name are rewarded the overcomer. The interpretations of this white stone have been various, but the difficulty seems to lie in determining which ancient custom is meant. The most satisfactory to my mind is that contained in the following account by Mr. Blunt:

"In primitive times, when traveling was rendered difficult from want of places of public entertainment, hospitality was exercised by private individuals to a very great extent, of which, indeed, we find frequent traces in all history, and in none more than in the Old Testament. Persons who partook of this hospitality, and those who practised it, frequently contracted habits of friendship and regard for each other, and it became a well-established custom among the Greeks and Romans to provide their guests with some particular mark, which was handed down from father to son, and insured hospitality and kind treatment whenever it was presented. This mark was usually a small stone or pebble, cut in halves, upon each of which the host and the guest mutually inscribed their names, and then interchanged with each other. The production of these stones was quite sufficient to insure friendship for themselves or descendants whenever they traveled again in the same direction; while it is evident that these stones required to be privately kept, and the names written upon them carefully concealed, lest others should obtain the privileges instead of the persons for whom they were intended." So those who have obtained salvation and are overcomers through the blood have received the sure pledge of Christ's eternal friendship (which those who know not God can not receive) and are invited to partake of all of his hospitalities, even to "eat of the hidden manna," which is experienced by the truly sanctified.

18. And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass;

19. I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.

20. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.

21. And I gave her space to repent of her fornication; and she repented not.

22. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.

23. And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.

24. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden.

25. But that which ye have already hold fast till I come.

26. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:

27. And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.

28. And I will give him the morning star.

29. He that hath an ear, let him hear what the Spirit saith unto the churches.

To this congregation Christ manifests himself in the character of him "who hath his eyes like unto a flame of fire, and his feet like fine brass," denoting the fact that he is the great discerner of all hearts and that he is able to render unto every man according to his deeds. Whether the expression, "his feet like fine brass," has any particular signification, I am unable to say.

This letter opens with a commendation of the works, the charity, the service, and the faith of this church. In these things they had made considerable advancement. Nevertheless, Christ had something against them, because they had suffered "that woman Jezebel" to teach false doctrines and to seduce the servants of Christ to compromise with idolatry and to commit fornication. It is improbable that Jezebel was her real name; but she was a Jezebel in character, named in this letter after King Ahab's wicked wife, who killed the Lord's prophets, seduced her husband into idolatry, and fed the priests of Baal at her own table. Some have supposed that this appellation designated a number or class of people teaching these doctrines; but the manner in which "her children," or disciples, are spoken of would seem rather to point out a particular woman—one who was a leader and the chief instrument of mischief.

The long-suffering of Christ had been manifested in this case. He had given her an opportunity to repent of her evil deeds, but she would not. Now he declares that he will cause his judgments to descend upon her and her followers. By casting her into a bed is doubtless meant that he would bring her down upon a bed of sickness and pain and thus make her a most distressing object. Her partners in sin were to suffer "great tribulation," and "her children," or disciples, he would kill with death, or deadly pestilence. Thus would this whole corrupt party be visited with divine judgments according to their works; while their great pretensions to wisdom and discernment, "as they speak," or as they term it, will be shown to be nothing but the "depths of Satan."

The frequent references to these gross sins in the letters to the churches may seem a little strange to us in the altered circumstances of society in which we live; but when we consider the tone of public sentiment and the prevalence of idolatry at that time, it will be seen that the lapse into these sins was very easy. Some compromised with the heathen by joining in their idolatrous feasts, maintaining that the meat was not affected one way or the other, and this proved but a stepping-stone to the licentious principles and the corrupt practises of those with whom they thus associated.

The remainder of this letter is full of encouragement to the faithful. The only burden Christ placed upon them was a severe censure because they tolerated that abominable party in their midst. They were exhorted to continue faithful and were promised power over the nations. These they should rule with a rod of iron, the same as Christ, who received this power from his Father. The law, or rod, with which Christ, and his people with him, as kings and priests, rule the nations is the word of God, the most unyielding law, based upon the greatest authority, ever written. "Let the saints be joyful in glory … let the high praises of God be in their mouth, and a two-edged sword in their hand; to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgments written: this honor have all his saints." Psa. 149:5–9.