to be ten days of particularly terrible persecution in Smyrna. Students also have called attention to the fact that in the church as a whole there were ten major edicts passed against the Christians before the time of Constan tine. Note the striking contrast between death and life. The worst the enemy can do is put the body to death. But to these faithful sufferers Christ gives “a crown of life.” “Our light afflic tion, which is but for a moment, work- eth for us a far more exceeding and eternal weight of glory” (2 Cor. 4:17). The Lord also promises that “he that overcometh shall not be hurt of the second death” (2:11b). The first death is that of the body, but there is another death far more fearsome. In Revelation 20:13, 14 we see the wicked dead standing before God. “They were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death.” Christ’s friends may have to suffer the first death due to their faithfulness to Him, but then comes an eternity of bliss in His pres ence. The persecutors, if they con tinue in this course, will not only suffer the first death (which comes to all) but also the second death. “He that hath an ear, let him hear what the Spirit saith unto the churches.”
5. Exhortation. “Fear none of those things which thou shalt suffer” (2:10a). Evidently the Judaizers were few in number, so the church as a whole is not called to account for this condition, but rather exhorted con cerning the more pressing fact of im minent persecution. Our Lord does not promise to save His people from suffering, but He does say: “Fear not.” He is working out His divine purpose, and even suffering will be used for the blessing of the believer and the advancement of Christ’s Kingdom. Tertullian truly said: “The blood of the martyrs is the seed of the church.” 6. Threat. No threat is made to this suffering church. 7. Promise (2:10b). “Behold, the devil shall cast some of you into pris on, 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.” While it is true that all that happens to the Christian is at least through the per missive will of God, it should always be remembered that there is an evil power as well at work in the world. Twice is he mentioned in this letter, and it is evident that he is directly responsible for false teaching within the church and for persecution from without. It seems that there were
4. Complaint (2:9b). . But even in such a church as this, the Lord had reason to complain of the conduct of certain ones. He says: "T know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.” While this statement was undoubt edly very clear to the people of Smyr na, I realize that there is room for difference of opinion now as to the group here referred to. Some may feel that this is a condemnation of outside persecutors. But from its po sition in the letter, and from a care ful consideration of the terms used, 1 believe it will become evident that » group within the church is in ques tion here. These are not fanatical Jews such as caused Paul much trou ble on various occasions. These peo ple “ say they are Jews, and are not.” In other words they are Gentile pro fessing Christians who insist upon placing themselves upon Jewish ground—Judaizers. It is a group simi lar to that mentioned in Acts 15, so far as doctrine is concerned. They refuse to rest upon the merit of Christ alone, but instead insist that legal obedience to the law of Moses is nec essary to salvation. The Apostle Paul thoroughly answered such teaching as this in the great Galatian Epistle. He made it very clear that salvation is entirely by the grace of God and is made effective to the individual sole ly by faith in the crucified, risen Sav iour. A curse is pronounced upon any being, human or angelic, who preaches “ any other gospel,” whether willfully or ignorantly. Yet, in spite of this inspired condemnation, such teaching was still prevalent in John’s closing days, and persists to our own. Perverting the Gospel in this manner is called “blasphemy” by our blessed Lord. The organization growing out of such doctrine is not a church at all but a synagogue, and that “of Satan." Church means “a called out assem bly." The Gospel is preached and individuals step out in faith and rest upon Christ alone for salvation. They then become members of this “called out assembly.” On the other hand, a synagogue is a "gathering together.” There was no requirement other than natural human birth for membership in the synagogue. Like wise, many so-called “ churches” to day are simply a “gathering together” of natural men and women who are striving to save themselves. To them salvation by faith is either incompre hensible or ridiculous. Men may call such an institution a “church” but Christ calls it "a synagogue of Satan.” Apparently a few in Smyrna had fallen into this error, and Christ brought this to the light in order that it might be corrected.
Bath Abbey, Bath, England
FEBRUARY, 1947
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