A Revelation of the Apocalypse, Chapter 2 · Commentary 2 – Analysis 2
Scholions.
Sweete ſmelling Smyrna.AND to the Angell of the Church of Smyrna: Smyrna was a Colonie of the Epheſians, as we have ſaid: So alſo named of Smyrna the Amazone, but of which the Spirit reſpecteth an other notation. For from whence it is a ſweete ſmelling Smyrna, that is Myrrhe, farre more pleaſant then any ſpices, as is evident from this, that he reproveth no faulte of this Church, but sheweth that it is moſt deare to him, howſoever nothing was more contē ned and deſpiſed of the world. Neither muſt we thinke that it doth hold the ſecond place after Epheſus: For the Spirit doth not recite the cities by iumpes, next putting a ſunder either Sardis or Philadelphia, or any one of the reſt, but in the right order, in which they were ſituated. And firſt he goeth forward to the North, in which parte about the three hundreth & twē tieth furlongs Smyrna is placed on the shore. From whence againe he declineth to Pergamus further into the North; From Pergamus the reſt in their order doe bende to the ſouth. And without doubt this order demō ſtrateth the like progreſſe of the Church. In our parte of the world, the further we goe to the North, ſo much the further wee goe from the ſunne, the fountaine of light. Therfore Smyrna after Epheſus, doe teach that after the firſt purity, the Church will proceed every day to greater darkenes, while at length it shall come to Pergamus, the laſt bound: from whence againe it shall goe toward the South, every day to be more and more lightned with a greater brightnes. Wee shall ſee in the thinges following, that the event doth ſo agree, that no equall iudg will condemne theſe thinges for vaine ſubtilityes, but rather with mee will admire the greatnes of the myſtery. And if we shall hold backe our opinions, while the whole matter shalbe thoroughly perceived of us, we shall iudge farre more uprightly, which shalbe beſt both for our ſelves and for the truth: Which onelyonly I doe reſpect (God is witnes) and not any deſire of parts taking or of novelty. But thou wilt ſay, how is Smyrna ſo delectable Myrrhe to God, whoſe condition is worſe then of Epheſus? In outward shew indeede it is more deformed, shining with no ornament of lawfull politie: in which reſpect the North corner doth agree unto it: yet the fervent deſire of the godly, who did fight moſt valiantly for the truth in this miſerable deformity, did raiſe up to God a moſt ſweete ſavour. Furthermore by how much the greater tentation doth lie upon them, by ſo much God is wont to deale more favourably with his. He sheweth not then rigour in threatnings, but conforteth as much as he can, that he may confirme the languishing, and not adde affliction to affliction. The Primitive Church ſuffered moſt grievous calamities, but at the handes of Heathen men, which was ſome aſſwaging of their ſorowe. But Smyrna muſt ſuffer all extremityes at the handes of their owne. In which griefes that it should not faint or be overcome, he heareth nothing but that which may adde courage. Hereupon reprehenſions are paſſed over, although it had more of the baſeſt ſort then the former, Epheſus. The Antitype is the next Church after the firſt. His Colonie, as of Epheſus Smyrna: ſometime alſo inioying one comon name, even as thoſe two cities, by reaſon of their great coniunction at the firſt, as Strabo sheweth. This Antitype taketh his beginning togither with Conſtantine, untill which time the Primitive Church, the Epheſine Antitype continued, and proceedeth even unto Gratian about the yeare of the Lord three hundreth foure ſcore and ſecond according to Euſeb.
¶ Theſe thinges ſaith he that is the firſt and laſt: The deſcription of the ſender of the Epiſtle, is fetched from ver. 17. of the former chapter. In which wordes we have shewed that Chriſt is prayſed as the maker and ruler of all thinges: by whoſe authority and commādemēt alone all things are done, and that to his glory: or rather that in this elogie is praiſed the mervaylous ioining together as well of his great maieſty as of his humility. Which interpretation receaveth confirmation from hence, that the condition of the Smyrneans was like; Thou art afflicted, ſaith he, and poore, but in very deede thou art riche. What other thing is this then, although with the world thou art counted the laſt, thou art notwithſtanding in truth the firſt. And together alſo it sheweth that alteration, wherby the truth firſt flourished amōg the Smyrneans in very great eſtimation, afterward deſpiſed & trampled under foote of hypocrits: even as Chriſt in the beginning was in incomprehenſible glory, God with God, but in the laſt times, taking upon him the forme of a ſervaunt, made himſelfe of no reputation, being made like unto men. He taketh to him ſelfe titles that may fit the preſent condition of thinges. Whereupon he ſpreadeth a divers beame of his glory in the ſeverall Epiſtles, according to the diverſe condition wherein the Churches are. Wherby he teacheth that, that of his infinite divine maieſty is chiefly to be contemplated with the minde, which may be moſt availeable for the preſent matter. But that they should not thinke that they muſt alway ly in this baſe eſtate, he adioineth another title: Who was, ſaith he, dead, but is alive; as though he should ſay; although I was in the beginning the firſt, after the laſt, yet I abode not any long time in this moſt baſe eſtate, but death being overcom within the ſpace of three dayes, I obteined my former dignity, in which I now live for ever. Theſe thinges then declare the notable chāge that came to paſſe at Smyrna, and no leſſe in his Antitype. Where the firſt truth, which by the ſpace of three hundred yeares was eſtablished by ſo much blood, be came at length to be hated of the Chriſtians themſelves, and the laſt fortune ſtayed together with his profeſſours: which Chriſt, as he himſelfe roſe from the dead, should raiſe againe from the duſt, and place it in the former degree of dignity. Why then should they be diſcouraged, whom their Captaine hath gone before in the ſame ſteppes? Or wherfore should they feare afflictions, whoſe iſſue is ſo ioifull and confortable?
9 J knowe thy workes and affliction: The narration of the condition, which he ſaith, is knowen of him, as in the reſt, leaſt peradventure they should ſuppoſe, that their miſeries are not regarded of him, becauſe of his ſo long ſufferrance. The ſtate of this Church was afflicted, as at the preſent time in this verſe, ſo afterward to be expected, in the next: Wherto the Antitype agreeth altogether. For after the firſt age driven away, by and by a lamentable ſtrife aroſe, when Conſtantine ſucceeded. The perſecutions of open enemies ceaſed, but the ſtrifes and contentions of the citizens forthwith waxed very hote. And not onelyonly of the whole Church in generall, but alſo of this city: Theodoſius Iunior boyling with envie againſt one Cyrus, whō he ſaw to be very gratious with the people, ſendeth to Smyrna under a colour to make him Bishop of this city, but with a determinate purpoſe that he should be killed; For the Smyrneans had killed long a goe 4 of their Bishops; which barbarous cruelty sheweth howe grievouſly this Angell was afflicted: Epitome chr. ſet out with Euſeb. chr. by the famous Ioſeph Scaliger, pag. 293. But if we shall enlarge this Smyrna a little unto thoſe contentions of the citiezens, of which I ſpake; by and by came Arius, who kindled that fire, wherby all thinges as well divine as humane, were enflā med. The Bishops ſtudied noe other thing, then that one might ſpoile another of their ſeates and dignities. Euſtatius Antiochus was banished with a great company of Elders and Deacons: Athan. in his Epiſtle to them that lead a ſolitary life. Athanaſius him ſelfe the onelyonly defender almoſt of the truth, was not onelyonly aſſailed, but alſo oppreſſed with all kinde of falſe accuſations; neither did they ceaſe from their wicked aſſalting him, before that he was banished to Treveres in France. Thoſe were ſorowfull times, when the Emperour in the meane time not minding ſufficiently the drifts of the Bishops, did not knowe the true originall of thoſe ſturres.
¶ And thy poverty: That is, houw thou art moked and contemned, as a beggar: but be thou deſpiſed mor thē any Jrus of thoſe hypocrits, thou art rich in mine account, that thou maieſt regard the leſſe the wicked ſcoffing of thoſe men. And that we may let paſſe the Smyrneans, the matter is cleare in the Antitype. How few were there of the Orthodoxe that durſt profeſſe the truth? How ſuperſtitiouſly were thoſe fewe ſuppreſſed of the enemyes? Certenly the Saints were conſtrained to runne hither and thither, that they might crave aide againſt the tyranny. They alſo being turned out of their goods, could not maitaine their life but by the liberality of others. Athanaſius alone may be in ſtead of many exemples: from whoſe often perils, flight, hidden places, no hope to eſcape, any may eaſily ſee, how the faithfull could prevaile nothing with their riches to repell the iniuries of their enemyes. The Smyrnean Angell was then poore in deede, if we meaſure riches by humane defence.
¶ But thou art rich: Not naked and forſaken, as men thinke, but by mee and in my account abounding in all riches: Which things alſo are together for to shew what defence and eſtimation Chriſt could prepare for his even in ſpite of the world. Authority did increaſe together with afflictiō, as we knowe it came to paſſe concerning Athanaſius, who being vexed with all maner of contumelies in the Eaſt, was in the weſt in great eſtimation. Conſtantin the ſonne, Conſtans the brother, Iulius Roman, The Bishop of Treveres, who gave him entertainement moſt kindly and liberally the ſpace of two yeares, did reverence him according as he was wortthy. Moreover alſo Conſtantin the great himſelfe having perceaved the calumnies of his adverſaries, did honore his innocency and vertu, and determined to bring him againe from banishement.
¶ And the blaſphemy of thoſe &c. Hitherto the kinde of the preſent calamity: now he sheweth the authors, arrogating to themſelves, that which in no wiſe was fitting them. But is it blaſphemy for a Iew, to profeſſe him ſelfe to be a Iewe? A Jew is taken figuratively for one people of God, which alone among all men, knew the right way of worshipping him; as though he should ſay: They that boaſt that they worship God after the ancient rule of the law, in which maner their anceſtors once worshipped, and all men ought allwaies to worship. This was blaſphemy, the retaining of the worship abolished, and the thruſting upon God the ancient ceremonies, by which the glory of his ſonne ſent at length into the world, shoud be overwhelmed: For which cauſe, although they were Iewes by ſtocke, they lyed in affirming that they were Jewes, being ſo farre from that holy people, that in very truth they made a Synagogue of Sathan. And it is knowne, with what bitter mindes they perſecuted Chriſtians in all places, as we ſee in Paul & Barnabas at Antioche, Piſidia, Jconium, Lyſtra, and in other places, Act. 13.50. and 14.2.5.19. Which they did alſo at Smyrna about theſe times, as we learne from this place. VnderUnder Conſtantin theſe Iewes wer Arian Bishops, namely, Euſebius Nicodemienſis, Theognis of Chalcedon, Maris, Patrophilus, Vrſatius, Valens, and the reſt of this ſorte, men in deede not Ethnikes, nor woly void of all knowledge of God, as neither were the Iewes, but bearing the name of Chriſtians, & ſuch as were ſtandart bearers in this warre. Who notwithſtanding did holde their errors with thooth & naile, no leſſe then that ſtubburne nation of the Iewes, ſtriving to eſtablish their Decrees onelyonly, to vexe by all meanes ſuch as were contrary minded, to boaſt that they alone had the true faith, to condemne all the reſt of ungodlines and blaſphemy. But whatſoever boaſtings that wicked company made, as though God dwelt in their congregations onelyonly, they gathered Churches not to God, but to the Devill, of whoſe Synagogue, they were the chiefe rulers.
¶ Feare none of thoſe things which thou ſhalt ſuffer: Now he inſtructeth them againſt the future evills, which were apparent to be more grievous then thoſe that were paſt. Thoſe thinges with which the Iewes did trouble them at the preſent, then alſo thoſe falſe accuſations of the Biſhops, while Conſtā tine lived, were light skirmishes of a sharper battaile following by and by after. Therefore he deſcribeth diligently all the manner of this combate, who ſhould be the chiefe Captaine of it, with what kinde of cruelty he ſhould rage, to what ende, and how long. The Prince is the Devill, whom after we shall learne to denote the Heathen Emperours, open enemies of the truth, as chap. 12.9. This doth comprehende alſo the Heretiques, Chriſtians in name, but in very truth wolves devouring the flocke.
The kinde of punishement is the priſon, under which, as the hiſtory teacheth is comprehended proſcriptions, confiſcation of goods, banishmēt, ſlaughters, fires, tortures. With all theſe thinges the Devill should greatly torment, to drawe men from the truth. But this perſecution should endure for ten daies onelyonly. And a day in this booke is taken for a yeare. The nūber alſo of ten ſome time ſignifieth properly, ſome time by Synecdoche noteth out ſome uncerten number: I thinke that both are here uſed, that certen number should be of the Type, and uncerten of the Antitype. Therfore as touching Smyrna it ſelfe, this perſecution fell out in the times of TRAIAN, which Devill, a profeſſed enemy of the truth, did reigne next after this writing, very fierce againſt Chriſtians, delivering men into priſon and death, that he might make them to renounce the profeſsion of Chriſt.
Smyrna could not be free from the comon calamity: eſpecially when Bythynia being nigh to it, did altogether abounde with the murders of the Chriſtians, as the Epiſtle of Plinius Secundus to Traian doeth shew. From whence alſo it may be gathered after a ſorte, of what continuance the perſecution was. For in the fourteenth yeare of Traian, Plinie relating to him the multitude of thoſe that were ſlaine, was an occaſion of ſtaying that rage, and of obtayning ſome breathing. What yeare it began, it is not plainly ſet downe by the Hiſtory-writers. Some ſuppoſe that it was at the very beginning of his reigne: but in the fourth yeare triumphing over the Daces and Scythians, he ſeemeth to have had firſt his Kingdome hindred, ſo as he could not have leaſure to afflict the Chriſtians. But it is certen that he exerciſed his cruelty ten yeares at leaſt. It is likely that the end of that warre gave the beginning of tormenting Chriſtians. Neither is it needfull that this affliction be referred to Smyrna onelyonly: but that it was that generall of which he maketh mention in the Church of Philadelphia, which ſhould come upon the whole world, Chap. 3.10. As touching the Antitype, Conſtance and Valence Emperours, in name Chriſtians; in deede noe leſſe fierce againſt the orthodoxe and true godly people, then once the Ethnike Devills were. In which account alſo are holden the inferiour miniſters of that wickednes: of the people, Syrianus, a Captaine, and Sebaſtianus, Governour of the armies Manicheus; Of the Biſhops Euſebius, once of Nicomedia, then of Conſtantinople, Macedonius, Georgius Alexandrinus, and others of that ſorte, not Biſhops, but monſters: whoſe barbarous cruelty was ſcarce matched by any Tyrant. Of old the matter was handled with brawles, chidings, and calumnies of all ſortes: But after the death of Conſtantine, the Devill was to come forth on the ſtage, and what broiles were raiſed up? It was a light thing to drive holy men into banishement, to caſt very many into priſon, to kill almoſt an infinite number; They tyranniſed with torments and all manner of contumelious punishments. Some were beaten with ſtripes unto death, ſome marked in the forehead with prints of hotte iron, ſome tormented with other tortures. Yea the breſtes were cut of from holy women: VntoUnto ſome they were burnt of with a hotte iron: to many with egges roſted in the fire to an exceeding great heat. Who would beleeve that any ſuch thing could have bin inferred upō Chriſtians, from men of Chriſtian profeſsion? It cannot be shewed in fewe wordes, how full of calamity thoſe times were, but ſee Socrat. book 2. and 4. Theod. book 2. and 4. Sozom. book 3. 4. 6.
And although this tyranny did continue above fourteene yeares, yet notwithſtanding it doth make thoſe ten daies of the ſame manner that we have ſayd.
¶ Be faithfull unto the death: He provoqueth unto fortitude, the reward being propounded to be Eternall life. It is a profitable loſſe which is recompenſed with ſo great gaine. What should nor the godly undergoe moſt willingly, being ſure of ſuch a reward? It is fitted to the times miniſtring comfort againſt the loſſe of this preſent life.
To which purpoſe he ſpake before, that he was alive which had bin dead, that by his exemple they should learne not to feare death, which they should know to be a meane between God and them of eternall happines.
11 He that hath an eare: The wonted concluſion, warning all men, to hearken diligently to theſe inſtructions touching fortitude and courage of minde in afflictions. We were inſtructed before againſt the ſluggishnes which is inbread in us: here we are armed againſt outward violence. The reward which is added to the end, He that overcometh ſhall not be hurt of the ſecond death, is common to the whole Church. That which was before, belonged properly to the Angell, the knowledge whereof notwithſtanding was very neceſſary to the people, as hath bin ſaid before. But ſeeing that this conflict was to be undergone as well of the people as of the Paſtours, confort alſo is given them by name, to the ſame purpoſe that the former was, but in a divers reſpect. For there are two things which are wont to kindle the deſire unto every excellent acte, hope of reward and contemning of the perill: that firſt was propoſed to the Poſtours, whoſe courage is wont to be more ready and valiant by looking into the reward. This ſecond to the People, whom the feare of danger chiefly withdraweth from their duty, & ſuffereth them not to undertake any thing worthy commendation. He teacheth therefore that they muſt not feare to ſpend their life, if need be, for the truth ſake: for there shall be no feare of the ſecond death, by which the body and ſoule perish for ever: according to that of Chriſt: Feare not them that kill the body, but cannot kill the ſoule: but feare him rather, who can deſtroy both ſoule and body in hell fyre, Mat. 10.28. This in hell fyre, is this ſame which he calleth ſecond death: By the which the whole man shalbe no leſſe deprived of all ſolace in God, as the body is deſtitute of all helpe being ſeparated from the ſoule by the firſt death. This is that horrible death, to be feared in deede, from which he that hath overcome death, doe deliver his: from which he promiſed to free them that overcome: He doth not promiſe to deliver them from the firſt, being too light a thing, either to be given by ſuch a great price Rewarder, or to be expected by thoſe that ar his. And what need is there to be defended from the firſt death, which the neceſsity of nature will bring at length; but to prevent it for the truths ſake procureth a farre greater crowne? He promiſeth therfore that which is beſt, and doth not allure us with a vaine shew of ſome light thing.
Analyſis.
SO is the Epiſtle to the Smyrneans: That to the Church of Pergamus is inſcribed likewiſe to the Angell: he that ſendeth hath a two edged ſworde. The narration commendeth his conſtancy, illuſtrated by the throne of Sathā, and the comon times, in which Antipas ſuffered ver. 13. then he reproveth the ſinne: which he sheweth both of what quality it is, conſiſting in ſuffering Baalamites ver. 14. and Nicolaitans ver. 15. and alſo the remedy for it, namely repentance, which he ſetteth forth by the danger of refuſing the ſame ver. 16. Laſtly he concludeth with a ſolemne Epiphoneme, and propoſeth a reward, the hidden Manna, the white ſtone, & an unknowne name, written upon it, ver. 17.