Eugenio
Corsini, in his book on Revelation, argued that the first six of the seven
letters admonishing the churches in Rev 2-3 reflect traces of the entirety of “salvation
history”:
1. Ephesus
There is a reference to the fall, “You have
abandoned the love you had at first” (v. 4), also in “your works, your toil and
your patient endurance” (v. 2). Further clear indications to this moment are
found in the command: “Remember then from what you have fallen” (v. 5) and
especially in the promise made to the victorious one: “I will grant to eat of
the tree of life which is in the paradise of God” (v. 7)
2. Smyrna
The situation described is that of
persecution, poverty and hostility from the Jews, who have become “a synagogue
of Satan” (2:9). This, of course, would be the situation of a Christian
community, but it is not impossible that it harks back to another period of
persecution and poverty: the slavery of the Hebrews in Egypt. This seems to be
indicated by the “ten days” through which they will be tested (v. 10), probably
a reference to the ten plagues which preceded the liberation (see Exod 7:14ff).
The “Synagogue of Satan” would be an allusion to Egypt, as it would indicate
the ultimate perversity of Israel, which began so well, but finally led to the
slaying of Christ. As a consequence, in 11:8, we will find Israel described as “Sodom
and Egypt.” The situation of suffering in Egypt prefigures the situation of the
present, in which a new people of God is persecuted by a new Egypt. Certainly,
this may be the situation of the community at Smyrna, but John has in mind the
old situation, as is made clear again by the promise of “the crown of life.”
This promise is made later in the book, as here, only to those who are “faithful
unto death,” i.e., those who are killed. It will be offered in the fifth seal
(6:9ff) and in the reign of a thousand years (20:4f) and also to those who are
killed, during the period of the Old Economy.
3. Pergamum
There are clear references here to Israel’s
presence in the desert after the liberation from Egypt; the episode of Balaam
and Balak (2:14; see Num 25:1-2; 31:16), the “hidden manna” (v. 17, see Exod
16:32ff; Heb 9:4) and also, perhaps, the “white stone” with a name written on
it, which may allude to the two stones with the names of the tribes of Israel
which the High Priest carried on the shoulders of the Ephod (see Exod 28:9).
There is probably also a reference to the desert in the fact that the community
dwells “where Satan’s throne is” (v. 13), because Satan exercises his power in
the desert, as well as his temptations and persecutions (see 12:13ff; 17:3ff).
4. Thyatira
Several commentators have already seen the description
of the wealth and well-being of the community (v. 19) as a reference to the
time of the Hebrew Kingdom. The spiritual prosperity came with David (see 2:19;
1 Kgs 1:47), but with Solomon, material and spiritual corruption (1 Kgs
11:1ff). This is the theme indicated by the reference to Jezebel (v. 2) the
cruel wife of Achab, foreign idolatress in the nation (see 1 Kgs 16:31f). The
terrible punishment warned against Jezebel recalls the prophecy of Elijah
against Achab and his wife after the slaying of Naboth (1 Kgs 21:21ff). The
prophecy of Elijah, however, also pointed forward to the end of the Kingdom of
Israel when the ten tribes broke away from the others in the time of Jeroboam,
a man who came to power because of his closeness to Solomon (935 B.C.). The
letter to Thyatira describes Israel at its period of greatest power and
splendour (Solomon) which already contained the seeds of religious corruption and
the loss of the major part of the people in the division of the nation.
5. Sardis
The description of this Church reflects the
state of desolation and death which followed the destruction of the Kingdoms,
Israel and Judah. The kingdom is as if dead, reduced to a small group (see
3:2), and one thinks immediately of the “remnant of Israel” spoken of by Isaiah
(see Is 1:9; 6:13; 65:8ff) or of the vision of the bones in Ezek 37, the period
of the exile.
6. Philadelphia
Here we find a small community, weak but
praised for faithfulness in perseverance in faith. A coming in the near future is
announced (3:8-11). In the promise of this letter, there are references to a
building, construction, keys, door, column of the temple, city of God, the New
Jerusalem. This could well be an allusion to the period of the return from the
exile and the reconstruction of Jerusalem and of the temple. (Eugenio Corsini, The Apocalypse: The Perennial Revelation of
Jesus Christ [trans. Francis J. Moloney; Good News Studies 5; Dublin:
Veritas Publications, 1983], 105-7)
