Ver. 8-11. In Ephesus we have seen departure from first standing. The next state is a different one. We have the church at Smyrna in trouble; the saints of God are suffering. They may have thought the fiery trial some strange thing that had happened to them. But, on the contrary, it is more true that the Lord is grieved with a Christian when He leaves him without trouble for righteousness or for His name's sake. The Lord had Himself known tribulation to the utmost; but in Him it was only the trial of the good that was within, and the bringing out of His perfection. And poor as we are, we too may know trial apart from our evil. The Lord has two objects in view when He lays His hand upon a Christian in the way of chastening. It May come either because there has been something wrong, or because he is in danger of it and this is little felt by him. When David was out of tribulation, he falls into a snare. When his circumstances were full of trouble, then it was that he (inspired, of course, by the Holy Ghost) poured out those sweet strains that we read with joy to this day. The desire to get out of trial is a perilous thing for the soul. The trial may be sent to show us what we really are, or, what is better, to prove what God is for us and to us: but it may be also sent to prevent us from falling into sin. The Lord, in His love, thus often averts the evil which He sees and we do not. I do not doubt that there is another and a deeper character of suffering, even fellowship with the sufferings of Christ, which must not be confounded with the Lord's faithful discipline, though, sometimes, I suppose, the two things may be in a measure combined. In a certain sense all saints suffer now with Him, though all may not be called to suffer for Him.
In Smyrna the Lord appears to have been meeting the declension from first love that had set in, and, in order to do this, He sent tribulation. It is no uncommon case-thanks to His name, for He is good and faithful. In what capacity does He speak to them? “These things saith the first and the last, which was dead and is alive.” His title, first of all, is that of a divine person as against Satan. The Spirit claims for Jesus here, what Isaiah had before challenged for Jehovah. (Isa. 41:4.) And what was there that could not be claimed. fur Him? He “which was dead and is alive.” What a comfort for those who were in trial! Who is it that speaks to them in their tribulation? The One who had been in the deepest of sorrow and had gone through death itself. He who was the First and the Last, and who had formed all,- He was the One that had died and was alive again. And this is the very One that I have to flee to in my trial. You will see thereby what a connection there is between the quickening of the dead, and the comfort of those who are in trial. (Compare 2 Cor. 1-5) Jesus was God, but He was man also. He was the suffering man, and He was the triumphant man; and as such He was able to comfort them in their tribulation. What had He not gone through Himself?
“I know [thy works and] tribulation, and poverty, (but thou art rich,) and the blasphemy of them which say they are Jews and are not, but [are] the synagogue of Satan.” (Ver. 9.) The word “Jews” here is used symbolically. It was a name given to the nation that was known as God's people, above all others, in olden time; and these symbols were taken from the Old Testament. It seems to mean persons who, taking the place of being children of God, went back to hereditary religion. On the one hand, there was this outward trouble, which the Lord allowed for their blessing, and, on the other, there were those who were insisting on Jewish principles. (Phil. 3:2.) But the Lord says, “Fear not those things which thou shalt suffer.” Do not mind what persons say, or things done against you. “Behold the devil shall cast [some] of you into prison, that ye may be tried.” Thus, by God's grace, the enemy himself is used as an instrument for the good of God's people in the persecutions which he stirs up against them. There is nothing, on the other hand, whereby Satan more effectually draws aside than through a sort of quiet, easy-going, half and—half Christianity. God grant that His children may be preserved from having two faces or characters -that the Christian may never be worldly with worldly people, and then put on the ways and words of a saint with his brethren.
It is no new thing for the Lord thus to allow the efforts and enmity of Satan for the blessing of His saints. In the case of Job we see the same thing: indeed the Lord probed His servant there far more deeply. At each successive trial from Satan, Job retained his integrity, and blessed the Lord.; but the Lord showed Job himself-the very thing he needed for the full blessedness of turning away from self to the Lord. Then He showed hint God, and Job's comfort at last was as deep as his self-abasement.
Job had no idea that he thought too much of himself; but this was just what God had to show him he did. He loved to recall the time when the fruits of godliness in him drew forth the respect and esteem of men. But God showed him how evil a thing it is to be occupied with the effects of grace in himself or on others. What the enemy of God and man could not do, Job's friends did. He could stand against the temptations of Satan, but he was provoked to folly by his friends coming to condole with him, and giving their misdirected opinions. When a person talks much about grace, not a little unjudged self is apt to be found there, we may be sure. Even Job had to be put in the furnace to find out that there was a great deal more besides grace in him. But though Satan might tempt without success, and his friends only provoke, when the Lord Himself comes in, then Job is soon thoroughly humbled. He sees himself in the light of the presence of God, and exclaims, “Mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes.” But the end of the Lord is as good at least as his beginning. He is ever pitiful, and of tender mercy. And it is when Job thinks nothing of himself that the true stream of grace flows out, and he prays for his friends. “And the Lord turned the captivity of Job when he prayed for his friends.”
The case of Smyrna follows that of Ephesus. As already hinted, I should apply the church of Smyrna to the time when the church was called to pass through the tribulation that followed the era of the apostles- the persecutions that were inflicted on the Christians by the Roman emperors. But it is good to remember that all is measured of the Lord. “Behold the devil shall cast [some] of you into prison, that ye may be tried; and ye shall have tribulation ten days.” (Ver. 10.) The sufferings, death for Christ's sake, &c., of the Christians, were the few bright spots and manifestations of life in the second and beginning of the third centuries.
“Be thou faithful unto death, and I will give thee the crown of life.” (Ver. 10.) The distinction of God's servants in glory is an important doctrine. For while it is essential to maintain that the very same grace which pardoned the thief on the cross was needed to save Paul of Tarsus, yet it would be a grand mistake to suppose that the thief will have the same reward in glory. Nevertheless, we must not be afraid; when the Lord says to us, “I know thy works.” For though the vessels that are to contain the blessing may not be equally large, the little cup will be as full as the big one; and full, if I may so say, of the same materials of joy and blessing. In a glorified state there will be no such thing, of course, as a person being tried-no question of being faithful or unfaithful then. Before we get there, spiritual differences exist; and when we are there, the distinctions of Christ's kingdom will answer to the character and measure of service here below, though the sovereignty of God must be maintained also. (Matt. 19 xx.)
There was this suited word of comfort to the faithful in Smyrna— “He that overcometh shall not be hurt of the second death.” (Ver. 11.) Do not fear the first death; it is only a servant to usher you into the presence of God. The second death will not touch you. The Lord is like that tree of old which was cast into the waters of Marah. He went into the bitterest waters of death, which have thus been changed into sweetness and refreshing for us.