Notes on the Apocalypse

by David Steele

This is the second epistle sent from Christ to the church of Ephesus. Paul, who is thought to have planted this church, (Acts xviii. 19,) had written to those Christians some thirty years before, while he was a prisoner in Rome. (Eph. i. 4; vi. 20.) Paul and John were nothing more than Christ's amanuenses,—"the pen of a ready writer." (Ps. xlv. 1; 1 Cor. iii. 7.)—"The angel of the church" is at once a symbolic and collective name, including also the idea of representation:—not a pope or any other prelatic personage. No doubt in our Saviour's estimation the saints take precedence here of the "bishops (overseers.) and deacons," as they do in Phil. i. 1; Eph. iv. 8-12. All ecclesiastical officers are Christ's gift to the church; but the object or recipient of the gift is more valued than the gift. And just here is the point where prelates "do greatly err, not knowing the Scriptures." They have arrogated to themselves the honourary title of "clergy;" and for the sake of distinction, and to give plausibility to their ambitious pretensions, call the membership of the church the "laity,"—contrary to the express decision of the unerring Spirit. Peter cautions the "elders" that they be not as "lords over God's heritage,"—lot, clergy; where it is obvious that the body of the people, as distinguished from their rulers, are denominated the clergy. Moreover, it is evident to any unbiased reader, that the membership, and not a bishop only, are addressed by our Lord in these epistles; as when he says,—"some of you." (v. 10.) Hence it may be inferred that there is no proof in these epistles on which to erect the antichristian hierarchy of diocesan prelacy; and consequently that ecclesiastical government is by divine right, lodged in the hands of a plurality of presbyters.

Christ notices what is commendable, before he administers reproof. "I know thy works."—There seems to be an incompatibility between the "patience" commended, and not being able to "bear them which were evil." But patience under persecution or any other providential dispensation, is perfectly consistent with an enlightened zeal against error and immorality. Indeed, the two graces,—patience and zeal, are inseparable in themselves, and as connected with all the other graces of the Holy Spirit.—There were such in the primitive church, who claimed to be apostles, and who, upon trial, were discovered to be impostors. Paul, in the exercise of the miraculous gift of "discerning of spirits," could, without presbyterial examination of witnesses, personally detect "false apostles, deceitful workers" in Corinth. (2 Cor. xi. 13.) But John was not at Ephesus, and therefore the ordinary rulers are approved by Christ for the faithful exercise of discipline. Persons who falsify the doctrines and corrupt the order and ordinances of divine appointment, are the worst of liars, and having been by competent authority "found" to be such; they may be so called without breach of charity. When discipline is neglected or relaxed, error and tyranny soon enter, with "confusion and every evil work." But when false teachers have gained followers and influence in the church, the friends of truth and order will be in danger of yielding to the pressure. They are liable to become "weary and faint in their minds," (Heb. xii. 3;) but zeal for their Master's honor will animate them to contend for the faith so as to secure his approbation. It is remarkable that so much labor, patience, zeal etc., should be found in this church while chargeable with having "fallen from first love." Habits contracted in the fervor of early affection to Christ, may continue to influence an individual or a church, when the fervency of affection is sensibly abated. This state of feeling the exercised Christian will confess and lament. Nothing but repentance and reformation in such a case will procure the approbation and restore the favor of Christ. Continued impenitence is threatened with removing "the candlestick," the gospel, ministry and ordinances.

The Nicolaitans were a sect of corrupt professors of Christianity of whose doctrines and deeds little or nothing is certainly known. It is most generally supposed that they were a sort of Antinomians, who turned the grace of God into lasciviousness; and there is a tradition, not well sustained, that their heresy was derived from Nicolas, a proselyte of Antioch, one of the seven deacons of whom we read, Acts vi. 5. The similarity of name seems to have suggested this fancy; for there is no historical evidence that one who was "of honest report, full of the Holy Ghost and wisdom," was permitted thus to fall away. Their deeds, however, were hateful to Christ, and therefore hateful to his real disciples: for one of the infallible marks of a state of grace is to hate what,—yes and whom,—our Lord hates. (Ps. cxxxix. 21, 22.) All who read or hear these things are interested in them, whether they will hear, or whether they will forbear. What Christ saith in each of these epistles, the Spirit saith; and what is said to each church is said to all the seven; that is, to the whole visible church. "To him that overcometh" false apostles, the deeds of the Nicolaitans, any doctrines or practices in opposition to the truth of Christ, or militating against the honor of Christ; to such he "will give to eat of the tree of life," from which Adam was excluded upon the breach of the first covenant. (Genesis iii. 22-24.) What the first Adam lost by the fall, the last Adam will restore with interest, (1 Cor. ii. 9.) The felicity of the saints in glory can be represented only by sensible things; and even then but very imperfectly. (1 Cor. xiii. 12; 1 John iii. 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;

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.

Vs. 8-11.—Smyrna is the second in order of the seven churches addressed through the ministry as the official representatives. Our Saviour here assumes those titles mentioned in ch. i. 17, 18, which bespeak his divine personal dignity and voluntary humiliation, his eternal Godhead and true manhood,—"God manifest in the flesh," having by death triumphed over death, to deliver them who through fear of death were all their life-time subject to bondage. (Heb. ii. 15.) This church was subjected to "tribulation,"—persecution in name, substance and person. The members were either of the poorer sort of the citizens of Smyrna, or rendered poor by fines,—"the spoiling of their goods."—"But thou art rich," rich in faith, in good works, in the gifts and graces of the Spirit, the earnest of the heavenly inheritance.—In this place a colony of Jews had gained such social influence as to move the populace, and even the local magistrates, to offer violence to the servants of God. It does not appear that these Jews were professing Christians of any creed, but just such as Paul often encountered in Judea and elsewhere. (Acts xvi. 19-22.) The devil instigated the Jews, and they the Gentiles; and both, the magistrates, to silence the testimony of Christ's witnesses, by which all were tormented. The design of the devil, who was a murderer from the beginning, was to destroy that church; but Christ's design was to try her members. Only some were to be imprisoned, and the time of trial would be limited to "ten days,"—a definite for an indefinite, but short time. Those who resist the truth contradict its advocates, and blaspheme the holy name of God, though professing to be either Jews or Christians, area "synagogue of Satan." "A crown of life" is promised to such as proved "faithful unto death." They shall not be "hurt of the second death;" that is, eternal death. (Ch. xx. 14, 15.)

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.