“And unto the angel of the Church of Smyrna write; These things saith the first and the last, which was dead, and is alive” (Revelation 2:8).

T

he name Smyrna signifies myrrh, and is so translated in Matthew 2:11, Mark 15:23, John 19:39. It is the name of an aromatic sap from a thorny tree, having a somewhat pleasant though bitter taste. It furnished one of

the ingredients of the holy ointment, and was used by the ancients in embalming the dead. The use of myrrh, therefore, for sacred purposes, being associated with death and resurrection, seems to mark it as expressive and symbolical of some- thing that is desirable and pleasing to God. As has been said: “It well describes a church persecuted unto death, and lying embalmed in the precious spices of its sufferings, such as the Church of Smyrna was. It was the Church of myrrh or bitterness, and yet agreeable and precious unto the Lord, holy in the midst of its tribulations.” The words of the Savior, “which was dead and is alive,” seem to be intended to bring before their minds thoughts of his own sufferings, death, and resurrection, thus making the hope of sharing in the First Resurrection bright, comforting, and sustaining. No complaint, no rebuke, no reproof is contained in the message to this Church, and its messenger, neither are there any special works mentioned to their praise. The message alleges, however, that there were those in their midst who were of the “synagogue of Satan,” thus showing that they, like Ephesus, were tried by false teaching.

Those who recognize the Divine purpose for this age, that of calling and disciplining a special class for a future station with Christ in his Millennial Kingdom, will readily recognize that certain features of the seven messages stand out in special prominence as being related to the general progress of that glorious purpose. One phase of the developments of this age clearly noted in the messages is that of the gradual decline and apostasy of primitive Christianity, until the “tares,” the worldly element, assume full control in the conduct of the affairs of the churches. This condition continues, with an occasional effort at reform, always relapsing into worse and worse conditions, until the end of the age is reached, when the professed Church is rejected altogether and the Divine judgments begin to come upon it.

Again it is observed throughout the messages that in the midst of this formal, worldly church can be seen, almost buried from sight, cast out, rejected, and generally looked upon as heretical by the world and the nominal body, the “little

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flock” of tried ones, true Christians, struggling to uphold their Divine Master’s cause. Sometimes these are seen encountering terrible persecution, even unto martyrdom; at other times, earnestly contending for the true faith, against the errors and perversions of the true Gospel, that have ever threatened, if it were possible, to thwart the Divine purpose.

The Period of Persecution

In the prophetic application of these messages, Smyrna describes the period of Pagan Roman persecution of the second and third centuries. There appears to be no difference of opinion amongst expositors who hold to the prophetic inter- pretation of these messages, respecting this application.

A careful examination of history clearly shows that the address to Smyrna fits this period, which lasted from the persecution by Domitian, (which was going on at the time St. John saw the vision) to Constantine — over two centuries. The power of Rome, absolute as it was throughout her wide- spread empire, when wielded against Christianity, left little room for escape anywhere while as a heathen, pagan power, it was antagonistic to all who professed the name of Christianity. The address to Smyrna, therefore, comes exactly in place here; and the very name “myrrh,” used as this was in the embalming of the dead, reminds us of how “precious in the sight of the Lord is the death of his saints.”

The Savior here mentions, as he does concerning each Church, the fact that he was fully aware of the seeming disadvantages, persecutions, and trials of his faithful followers; and this is expressed in the words: “I know thy works, and tribulation, and poverty” (verse 9). These words imply that the Church at Smyrna was a poor church so far as possessing worldly goods was concerned, and that they were continually buffeted and persecuted. Such a church could hardly be expected to accomplish much in spreading the light of Truth. All that could be looked for in this Church would be steadfastness and loyalty to the Lord; that they give most of their attention to the development of spiritual graces, the true riches. Indeed, the Savior specially commends them for this, in the words: “I know thy poverty [in this world’s goods] (but thou art rich)” — doubtless rich in spiritual graces.

Interpreted from the prophetic standpoint, the message singles out one particular, special period of persecution to be endured by his faithful followers at this time. This is referred to in the words, “The Devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days.” According to these words, Smyrna was to have a period of tribulation of “ten [symbolic] days”

— a day for a year, and nearly all ecclesiastical writers agree in applying this prophecy to those persecutions that raged most fearfully during the ten years from the decree of Diocletian in 303 AD to the Edict of Milan, by Constantine, in 313 AD. Even those who do not hold to the prophetic view of these epistles agree that Smyrna represents well the Church of this period in its last and most terrible struggles with Pagan Rome. Concerning this, Mr. Russell states:

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“Thus the Lord informed his faithful servants of this period that theirs would be a time of great persecution. Pagan Rome, here symbolized as the Devil, has been [one of] the most devilish of all earthly governments, when viewed in the light of its bloody persecutions. The ten symbolic days refer to the last and most severe persecution under the Roman emperors — that of the reign of Diocletian, 303-313 AD. Those who have read the history of this period can understand the depths of the words, ‘that ye may be tried.’ Some of the most sublime pictures of Christian endurance that the world has ever seen were enacted during the Smyrna period of the Church. The call was for faithfulness unto death; the promise was that the overcomers should ‘not be hurt of the Second Death,’ but should receive the crown of life — immortality.”

In speaking of one of the Pagan emperors (Marcus Aurelius) of the Second Century, whom secular writers, because of his extraordinary wisdom and virtue (?), have exalted beyond measure, the Historian Mosheim has said:

“It is not in his conduct toward the Christians that we must look for the reasons of these pompous encomiums; for, here the clemency and justice of that emperor suffer a strange eclipse. Without examining impartially their cause, he lent an

easy and attentive ear to the most virulent insinuations of their enemies, espe- cially to the malignant calumnies of the [heathen] philosophers, who accused them of the most horrid crimes. So that, if we except that of Nero, there was

no reign under which the Christians were more injuriously and cruelly treated, than under that of the wise and virtuous [?] Marcus Aurelius. This emperor

issued against the Christians, whom he regarded as a vain, obstinate, and vicious set of men, edicts, which upon the whole, were very unjust. In consequence

of these imperial edicts, the judges and magistrates received the accusations which even slaves and the vilest of the perjured rabble brought against the followers of Jesus; and the Christians were put to the most cruel tortures and were condemned to meet death in the most barbarous forms, notwithstanding their perfect innocence, and their persevering and solemn denial of the horrid crimes laid to their charge. The imperial edicts were so positive and express against inflicting punishment upon such of the Christians as were guilty of no crime, that the corrupt judges, who, through motives of interest or popularity, desired their destruction, were obliged to suborn false accusers to charge them with actions that might bring them within the reach of the laws. Hence many fell victims to cruel superstition and popular fury, seconded by the corruption of a wicked magistracy, and the connivance of a prince [Marcus Aurelius], who, with respect to one set of men, forgot those principles of justice and clemency which directed his conduct toward all others. Among these victims, there were many men of illustrious piety, and some of eminent learning and abilities, such as the holy and venerable Polycarp, bishop of Smyrna, and Justin Martyr, so deservedly renowned for his erudition and philosophy.”

Amongst the many martyrs of the Third Century were Vivia Perpetua and Felicitas; the former being only about twenty-two years of age, and Felicitas even younger. Both were young in the faith, of good family, liberal education, and honorably married. The history of Perpetua’s martyrdom, except the closing

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death scene, is related by herself, and is said to have been written by her own hand. The Historian Milman has given a long account of the sufferings of Perpetua. From her own account we give a brief extract:

“ ‘When we were in the hands of the persecutors, my father in his tender affection persevered in his endeavors to pervert me from the faith [to persuade her to give up her faith in Christ].’ Her reply, in the face of a terrible death, was: ‘ “My father, this vessel [pointing to one near], be it a pitcher or anything else, can we call it by any other name?” “Certainly not,” he replied. “Nor can I call myself by any other name than that of Christian?” My father looked as if he could have plucked my eyes out; but he only harassed me, and departed, persuaded by the arguments of the devil. Then, after being a few days without seeing my father, I was enabled to give thanks to God, and his absence was tempered to my spirit. After a few days we were baptized, and the waters of baptism seemed to give power of endurance to my body. Again in a few days and we were cast into prison. I was terrified; for I had never before seen such total darkness. O miserable day! from the dreadful heat of the prisoners crowded together and the insults of the soldiers. But I was wrung with solicitude for my infant. Two of our deacons, however, by the payment of money, obtained our removal for some hours in the day to a more open part of the prison. Each of the captives then pursued his usual occupation. In my anxiety, I addressed and consoled my mother, and commended my child to my brother; and I began to pine away at seeing them pine away on my account. And for many days I suffered this anxiety, and accustomed my child to remain in the prison with me; and I immediately recovered my strength, and was relieved from my toil and trouble for my infant, and the prison became to me like a palace; and I was happier there than I should have been anywhere else. …

“ ‘After a few days there was a rumor that we were to be heard. And my father came from the city, wasted away with anxiety, to pervert me; and he said, “Have compassion, O my daughter, on my gray hairs; have compassion on thy father, if he is worthy of the name of father. If I have brought thee up to the flower of thine age, if I have preferred thee to all thy brothers, do not expose me to this disgrace. Look on thy brother; look on thy mother; look on thy child, who, cannot live without thee. Do not destroy us all.” … And I was grieved for the gray hairs of my father … and I consoled him saying, “In this trial, what God wills, will take place. Know that we are not in our own power, but in that of God.” And he went away sorrowing. …

“ ‘Another day, while we were at dinner, we were suddenly seized and carried off to trial. The report spread rapidly, and an immense multitude were assembled. We were placed at the bar; the rest were interrogated, and made their confes- sion. And it came to my turn; and my father instantly appeared with my child, and he drew me down the step and said in a beseeching tone, “Have compas- sion on your infant”; and Hilarianus the procurator, who exercised the power of life and death for the proconsul Timinianus, who had died, said, “Spare the gray hairs of your parent; spare your infant; offer sacrifice for the welfare of your emperor.” And I answered, “I will not sacrifice.” “Art thou a Christian?” said

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Hilarianus. I answered, “I am a Christian.” And while my father stood there to persuade me, Hilarianus ordered him to be thrust down and beaten with rods. And the misfortune of my father grieved me; and I was as much grieved for his old age, as if I had been scourged myself. He then passed a sentence upon us all and condemned us to the wild beasts; and we went back in cheerfulness to the prison.’ ”

The narrative then proceeds to another instance of the triumph of faith on the part of Felicitas, over the strongest of human feelings, the love of a young mother for her offspring. “She feared that her friends shared in her apprehensions, that on that account her martyrdom might be delayed. They prayed together, and her travail came on. In her agony at that most painful period of delivery, she gave away to her sufferings. ‘How then,’ said one of the servants of the prison, ‘if you cannot endure these pains, will you endure exposure to the wild beasts?’ She replied, ‘I bear now my own sufferings; then, there will be one within me who will bear my sufferings for me, because I shall suffer for his sake.’ ” Concerning the last scene, we have the following most touching account from the same historian:

“Perpetua maintained her calmness to the end. When taken out to the execu- tion they came forward in their simple attire, Perpetua singing hymns. The

men were exposed to leopards and bears; the women were hung up naked in nets, to be gored by a furious cow. But even the excited populace shrunk with horror at the spectacle of two young and delicate women, one recently recovered from child birth, in this state. They were recalled by acclamation and in mercy brought forward again in loose robes. Perpetua was tossed, her garment was rent; but more conscious of her wounded modesty than of pain, she drew the robe over the part of her person which was exposed. She then calmly clasped up her hair, because it did not become a martyr to suffer with disheveled locks, the sign of sorrow. She then raised up the fainting and mortally wounded Felicitas, and the cruelty of the populace being for a time appeased, they were permitted to retire. Perpetua seemed rapt in ecstasy, and as if awakening from sleep, inquired when she was to be exposed to the beast. She could scarcely be made to believe what had taken place. Her last words tenderly admonished her brother to be steadfast in the faith.”

The historian concludes: “We may close the scene by intimating that all were speedily released from their suffering, and entered into their glory.” We would say, to rest in sleep, awaiting the First Resurrection, at our Lord’s parousia.

We have given this little item of history, only one of very many, in order to give emphasis to the terrible trials that befell the footstep followers of Christ during the period from St. John’s day, 100 AD, to the Edict of Milan in 313. The last ten years of this period constitutes evidently the special time referred to by Christ in this message to Smyrna. We shall have occasion to refer to the sufferings of Christ’s followers in this period more particularly when we come to consider those visions that have special reference to the momentous events of those closing days of Pagan Roman history.

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The words of the Master, “Fear none of those things which thou shalt suffer,” “Be thou faithful unto death,” were in the possession of Christ’s suffering ones during those trying years; indeed, it was then customary to have these messages read in the churches. It is quite essential to note that the Savior did not promise them exemption from suffering. They understood that to follow in his footsteps, to testify of him, would bring suffering; and like the Apostles in earlier years, they “rejoiced that they were counted worthy to suffer for his name.” It was certainly comforting as well as encouraging to them to realize that he foresaw their sufferings, that he foresaw that these were necessary, and that he was not unmindful of their faithfulness. He exhorts and encourages them not to be afraid; and they laid hold by faith on the promise that he would be with them. Their sufferings were permitted that they might be tried, that their faith might be subjected to a test to prove its genuineness. The permission and design of the sufferings were of the Savior, even though Satan was allowed to be the agent in bringing them.

The words of the Master, “Be thou faithful unto death,” meant to them literal martyrdom. It is, however, true of all sincere Christians, even to those who do not suffer martyrdom, that the same injunction and the same promise is appli- cable: Faithfulness to Christ until death, no matter how death may come, will bring the “crown of life” — immortality. The overcomer is the one who by faith realizes the sustaining power of Christ, the sustaining power of the Gospel, at all times, under all conditions, in all circumstances, whether it be in times of persecution, or otherwise; who will not yield his principles when opposed or persecuted, even though the taking of such a stand may be in the face of death. These Smyrna believers were faithful to the utmost, and if we are now living in the “parousia,” the Second Presence of Christ, as many have come to believe, these faithful ones of Smyrna may now be enjoying the reward promised — immortality. As one has truthfully said, “The promise here made would be all that was necessary to sustain them in their trials. Nothing more is necessary 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 end of our suffering and that beyond the grave there is no power that can harm us. Religion, 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 the condition of death to us will be a calm and quiet slumber in the hope of the resurrection; that we shall be raised up again, with bodies incorruptible and undecaying; and that beyond the grave we shall not fear death in any form. What more is needful to enable us to bear with patience the trials of life, and to look upon death when it does come disarmed of its sting (1 Corinthians 15:55-57) with calmness and peace?”

Those of the “Synagogue of Satan”

Persecution, and that unto death, was not the only trial that these believers of the Smyrna period had to endure. The words of Christ, “I know the blasphemy of them which say they are Jews and are not, but are of the synagogue of Satan,”

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plainly teach this. The term “Jews” here is applied by some to persons who professed the Jewish faith or religion, but were mere professors of this religion, and not true Jews. It is applied by others to Jews who were bitterly opposed to Christianity in any form. The claim is made that from two sources the troubles of Christians come: from the blaspheming Jews, and from intolerant Pagans — both actuated by the Devil. When Polycarp was martyred, whom some regard as the angel of the literal Church here addressed, the Jews joined with the heathen in clamoring for the good bishop’s destruction, and were most forward in bringing the fuel for the fire which consumed him.

These interpretations, however, do not seem to us to be the thought contained in the text. What appears to be a more satisfactory explanation of the statement “which say they are Jews and are not, but are of the synagogue of Satan” is that during this time, large numbers began to identify themselves with the Christian profession and were really false professors, hypocrites, claiming to be spiritual Israelites in the sense referred to by St. Paul — Gentiles grafted into the stock of Israel — and thereby becoming Israelites, “Jews.” All such false professors would, of course, simply be “tares,” claiming to be Christians but were not — a class similar in character to those Judaizing teachers referred to by St. Paul in his letter to the Galatian Church, who were causing some believers, who had expe- rienced the blessing of liberty in Christ, to return again to the bondage of the law. Understanding that the adversaries spoken of in the text refer to a class within the professing Church, similar to the Judaizers of St. Paul’s day, we discover in them the formal outward root of decline, leading to apostasy, as in Ephesus we see the internal principle of the same, in the loss of first love. With the loss of first love, a profession of Christ is generally kept up and that profession seeks to satisfy itself with forms and ceremonies.

While this state of things has not in the past nor is it at the present time called Judaism, yet when the significance of the term is looked at closely, it will be seen that it describes the condition that was developing at that time and is existing all around us today in the great professing church systems. It is this that has built again a priestly hierarchy, as necessary mediators between God and the professed people of God. It is this that, if it were possible, would rob God’s people of their place and standing with God in Christ. It is this that has caused true Christianity, true Christian experience, to be hidden to the great masses of professors, as also to the world. It is in this that we have exhibited the triumph of the great Adversary, denominated by St. Paul as a form of godliness, lacking the power; and referred to by Christ in this message as “the synagogue of Satan.”

This title describes most fully the gradual change that took place in the outward nominal manifestation of Christianity in the second and third centu- ries, and has continued from then until now. The word translated church means an assembly of “called out” ones. It is considerably different from the word synagogue. The Assembly of God is Christ’s Body, assembled for fellowship and instruction, and none but such are recognized by God as his Church, his Assembly, no matter how many others may be gathered with them. “Ecclesia” is the assembly of those “called out.” The word synagogue means merely a

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“gathering together,” no matter of whom. Synagogue is, of course, a Jewish word designating an assembly of Jews under the old dispensation. Ecclesia is a Chris- tian word, and relates to an assembly of Christians of the Body of Christ. The “synagogue of Satan,” therefore, in the Smyrna period would seem to imply the development and establishment in the Church of certain forces and influences corresponding in character and results to those Judaizing teachers of St. Paul’s time, who sought to bring Christians under bondage to the Law and to forms and ceremonies, thus perverting the Christian faith, robbing it of its real life and the power of godliness.

“Judaism decided the eternal state of none. As a dispensation of law, it could give no assurance, it could preach no justification. For if the law says on the one hand, ‘the man that doeth these things shall live in them,’ it says also ‘there is none righteous — no not one.’ And that was not merely the effect, but the designed effect: ‘We know that whatsoever the law saith, it saith to them that are under the law, that every mouth may be stopped and all the world become guilty before God.’ …

“Thus, as the law could not justify, it could not bring to God. The unrent vail is the characteristic of Judaism, as the rent vail is of Christianity. ‘Thou canst not see My face, for there shall no man see Me and live’ is the contrasted utterance to him who says, ‘He that hath seen me hath seen the Father’; as is, ‘who can by no means clear the guilty’ the opposite declaration to that of the Gospel, that we ‘believe on Him who justifieth the ungodly.’ The darkness is passed from the face of God, and the true light — for God is light — shineth. We walk, therefore, in the light, as God is in the light, and have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin.

“The Judaizing of the Church means therefore, first of all, the putting God back (if that were possible; possible for our hearts it is) into the darkness from which He has come forth; replacing the peace which was made for us on the cross with the old legal conditions and the old uncertainty. Darker than the old darkness this, inasmuch as Christ for whom they only looked is come, and come [from this false standpoint] but to put his seal upon it all; come, and gone back, and declared little more, at any rate, than was said before, and only definitely shut out hope of any further revelation” (F. W. Grant).

It will thus be seen that it was in this period of Church history that the second step was taken in the direction of apostasy; certain set forms and ceremonies being introduced gradually took the place of the simple worship that was common in the little assemblies of the Apostle’s day. This gradually led on to what may properly be termed a religion of ceremonies, penances, fasts, masses, formal prayers, vigils, abnegations, bodily macerations, by the observance of which the eternal salvation of its devotees was secured. This developed very rapidly in the next, the Pergamos period, and reached its fullest development in Thyatira, as we shall endeavor to show when we consider the message to that Church.

The Savior concludes the message to Smyrna with the usual searching exhor- tation, “He that hath an ear, let him hear what the Spirit saith unto the Churches,”

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showing that its application was not only to that period but to all times. The very last words are: “He that overcometh shall not be hurt of the Second Death.” The Diaglott renders this passage: “The Conqueror shall not be injured by the Second Death,” and Rotherham translates it: “He that conquers, in no wise shall be injured in consequence of the Second Death.” The meaning seems to be that those who are of the overcoming class of this age, having successfully passed their trial for life at the end of their course here, will then be free from all liability to failure, and therefore free from all liability to the Second Death penalty. They will be immortal beings and beyond the power of death. They will therefore not be hurt or injured by the Second Death.

In Revelation 20:6, we read concerning those who share in the First Resur- rection, “on such the Second Death hath no power.” Here again the reference seems to be to the Second Death penalty — that the “blessed and holy,” having passed their trial, and having experienced complete deliverance, the Second Death can have no power over them.

Thus, in this Smyrna message, we see depicted the era of martyrdom under Pagan Rome, during which was manifested by Christ’s true followers that faith- fulness unto death which is a sweet savor unto God. It was, however, marked with further developments of defection on the part of some — a defection which resulted in the perversion of the faith, and in consequent departures from the holy and primitive simplicity of church order instituted by our Lord and the Apos- tles. Thus was gradually revealed in this second period of the Church’s history a marked phase of Nicolaitanism, more commonly designated today, Clericalism.

Precious Promises

Hear what God the Lord hath spoken: O My people, faint and few, Comfortless, afflicted, broken,

Fair abodes I build for you.

Scenes of heartfelt tribulation Shall no more perplex your ways;

You shall name your walls “Salvation,” And your gates shall all be “Praise.”

Ye, no more your suns descending, Waning moons no more shall see; But, your griefs forever ending, Find eternal noon in Me:

God shall rise, and, shining o’er you, Change today the gloom of night; Yes, the Lord shall be your glory And your everlasting light.