And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;
The Church in Smyrna. 8 11
8. The angel ] Supposed by many of the ancient commentators to have been Polycarp.
which was dead ] See on Rev 1:18.
is alive ] Lit., lived, i.e. came to life, revived. So Rev 13:14, and Mat 9:18, Joh 5:25. The attributes of death and life are here especially ascribed to Christ, because the message He sends is a promise of life to them who die for His sake.
Fuente: The Cambridge Bible for Schools and Colleges
And unto the angel of the church in Smyrna write – On the meaning of the word angel, see the notes on Rev 1:20.
These things saith the first and the last – See the notes on Rev 1:8, Rev 1:17.
Which was dead, and is alive – See the notes on Rev 1:18. The idea is, that he is a Living Saviour; and there was a propriety in referring to that fact here from the nature of the promise which he was about to make to the church at Smyrna: He that overcometh shall not be hurt of the second death, Rev 2:11. As he had himself triumphed over death in all its forms, and was now alive forever, it was appropriate that he should promise to his true friends the same protection from the second death. He who was wholly beyond the reach of death could give the assurance that they who put their trust in him should come off victorious.
Fuente: Albert Barnes’ Notes on the Bible
Rev 2:8-11
Smyrna.
Smyrna–the poor Church that was rich
The story of Smyrna, both spiritual and material, the delineation of its circumstances and of its experience, is simple. Nothing is said of the achievements of the Church; the significant clause, I know thy works, which meets us elsewhere, is wanting here. No complex ethical state is set before us. The history of Smyrna is compressed into a single word, tribulation; it had one solitary call, to fidelity. Of Smyrna this much is recorded–the Church was persecuted by the Jews. The life of the Church had been one of tribulation, and in its tribulation it was poor. Of the social influence which conciliates authorities and tempers persecutions, of the comforts which lighten trouble and solace the afflicted, it had none. And the conflict was to wax sorer. Reproach will be followed by imprisonment. Out of the very soreness of the trouble there come suggestions that carry consolation with them. The sufferings of this insignificant Church have a dignity all their own; and not only a dignity, they have an importance too. As it had been with Christ, so should it be with His followers in Smyrna. Unrelenting hostility was to be followed by eternal victory. Fear not the things which thou art going to suffer. Be thou faithful unto death, and I will give thee the crown of life. There is something very suggestive in this picture of the Church at Smyrna, in the fact that it lay aside from the various movements–the false doctrines and the worldly confusions–which elsewhere had already begun to perplex the Christian life. To us, also, there have come manifold complexions of social and religious interest; the Christian life of to-day is very full. Yes, life is for us Christians to-day very full of meaning, and piety is very rich. The effort to win all for Christ will be very arduous, we know; but the hope is inspiring, the victory will be worth the winning.
I. The Church at Smyrna was rich because it had Christ. Observe the sublimity and the tenderness of the titles under which the Lord reveals Himself–the first and the last, He who died and lived again. The former of these titles is taken from the most majestic, the most exultant, of Old Testament prophecies, the prophecy of Israels restoration. One of the most touching, most searching things Henry Ward Beecher wrote was his description in Norwood of the poor woman, wife of a lazy, drunken husband, rearing seven children in hunger and weariness, who used to turn to these chapters, and make the mystic promises of her own. O thou afflicted, tossed with tempest, and not comforted, thy Maker is thy husband; the Lord of Hosts is His name. She called her daughter Agate, because she read, I will make thy windows of agates. She did not know what an agate was, but she was sure it must be something beautiful, and Gods windows were to be of agates. She seized the happy thought–I will call her Agate. Perhaps the Lord will make her like a window to my darkness. Thus she was named. There is an equal wealth of suggestion in the second of the two titles. The First and the Last was persecuted as Smyrna was. It is He who had gone on to death, and was not holden of death, who says–Be thou faithful I will give thee the crown of life. They who are in such a fellowship cannot be poor.
II. Their very poverty makes them rich, for it gave firmness to their grasp and reality to their possession of Christ. We have many various tokens of the sufficiency of the Divine grace; but there are some among us who never knew what the power of God was until, absolutely emptied of self-trust, they cast themselves on Him; who, having had their self-complacency shattered, ventured to believe that the true riches was not in anything they had attained or were, but in the living God. The riches of Smyrna may be seen from another aspect. In Christ and their own dependence on Him was enough for their needs. They were not overtaxed; they were called to be faithful, and they were faithful. Their very detachment from the interests in which other Churches were engrossed made them the more able to abide in that fidelity which was their peculiar vocation.
III. In their narrow sphere the christians of Smyrna had enough discipline for the eternal future. We think sometimes of the vast, immeasurable future and its stupendous possibilities. And we think that the burden is laid on us, in a few short years, to prepare ourselves for it all. No wonder that thus thinking we are appalled, and that we forbode new disasters in our probation, ending, perhaps, in a second death. But we are wrong. It is not what we take with us, in attainments or even experience, which will determine our fitness for that future, but the men we are. And the man may be as truly fitted to start upon his adventure brave and new by mastering one lesson, as by acquainting himself with many; by being faithful unto death, and so laying eternal hold on Christ, as by laying up in a wide and varied experience a good foundation for eternal life. Fidelity, in much or in little, has all the promise of fidelity; its reward is to be unmoved. There is one other note of tenderness to be referred to in this message–the Church is to have ten days of tribulation. Some of the commentators tell us this means a short time, and others that the time is to be long. All depends on our point of view. To Smyrna, in its death agony, any protraction of the trouble would seem long; in the light of eternity, when wearing the crown of life, the victors would think it short. It was a fixed time, definitely limited by the First and Last; and any fixed time will one day seem brief; they who have come out of their travail think of the anguish no more. (A. Mackennal, D. D.)
Letter to Smyrna
I. Christ reveals Himself to His people according to their moral condition. In support of this assertion it is only necessary to read the superscriptions of the letters unto the seven Churches which are in Asia. By the title or representation which the Son of Man assumes, we may anticipate the revelation in which He is about to appear. In this, I am persuaded, we have an explanation of the varying experience of the Christian, and of the diversified and changeful mission of the Church. To one man, or to one Church, Christ presents Himself bearing the sharp sword with two edges; to another, with eyes blazing with penetrating light; to another, as holding the key of opportunity; and to another, as grasping infinitude, and girt with the memorials of death and the pledges of ascension. It is possible to have all these, and many more, visions of the selfsame Saviour. Our apprehensions of His identity are regulated by our moral conditions.
1. As our Saviour is the First and the Last, all things must be under His dominion. The First. Who can reveal the mystery of these words, or number the ages we must re-traverse ere we can behold the first gleam of that horizon which encircles God as an aureole of unwaning light! The Last. Another mystery! This expression bears us onward until the surging sea of life is for ever hushed, until the Divine government has answered all the purpose of Infinite Wisdom. Over what cemeteries we must pass, I know not; we must advance until the Creator exclaim from His throne, as the Redeemer cried from the Cross, It is finished!
2. As our Saviour was dead and is alive again, so we, who are now enduring the fellowship of His sufferings, shall know the power of His resurrection. I was dead. The counsels of eternity are epitomised in this declaration. The problem over which the ages bent in perplexity is, in reality, solved by this fact. Alive again. Let me inquire around what centre the Church assembles. Do you hasten to reply, the Cross? I answer, not there only. The Cross first, but afterwards the grave! In the centre of the Church is an empty tomb, and to a doubting world the Church can ever answer, Come, see the place where the Lord lay. And, seeing it, what then? Why, from the sacred rock a living stream breaks, and as the countless multitudes drink, they exclaim, These are the waters of immortality.
II. Christ assures His people that He is intimately acquainted with every feature of their history. I know thy works, and tribulation, and poverty. The I know of love is the smile of God. Jesus sees our sufferings, is present in the cloud of our sorrow, needs not to be told what the soul has undergone, but breaks in upon the gathering darkness with words which bring with them the brightness and hope of morning, I know, I know. The fact that Jesus knows all that we suffer for Him should serve three purposes.
(1) It should embolden us to seek His help. He is within whisper-reach of all His saints. All the desires of the heart may be expressed in one entreating sigh–one appealing glance.
(2) It should inspire us with invincible courage. As the presence of a valorous leader stimulates an army, so should the assured guardianship of the Son of God inspire every soldier of the Cross.
(3) It should clothe us with profoundest humility. That we can do anything for Jesus is a fact which should extinguish all fleshly pride. He might have deprived the Church of this luxury of suffering in His stead; but it hath pleased Him, in the infinite fulness of His love, to permit us to be wounded for the sake of His name. Are you a sufferer? To thee Jesus says, I know. Is not that enough? The tear, indeed, falls downwards, but the sound of its falling flieth upward to the ear of God.
III. Christ reveals to His suffering saints the fact of their imperishable wealth. Turn your attention to the ninth verse, and determine which is its brightest gem. Look at the parenthesis, and you have it! How like the effusion of the Infinite mind! A volume in a sentence–heaven in a parenthesis! It flashes upon one so unexpectedly. It is a garden in a wilderness, a song of hope mingling with the night-winds of despair. Slowly we pass over the dismal words, Thy works, and tribulation, and poverty, and with startling suddenness we overpass the separating parenthesis, and then–then! Outside of it we have cold, shivering, desolate poverty; and inside an inheritance incorruptible, undefiled, and that fadeth not away! Think of it! The very typography is suggestive; only parenthesis between poverty and rich! And is it not so even in reality? What is there between thee, O suffering saint, and joys immortal? What between thee and thy souls Saviour? Only a parenthesis–the poor, frail, perishing parenthesis of the dying body. No more. There is but a step between poverty and wealth. The history of transition is condensed into one sentence, Absent from the body, present with the Lord. Let the parenthesis fall, and you will see Him as He is. When, therefore, we estimate the wealth of a good man, we must remember that there is a moral as well as a material, an invisible as well as a visible, property. The good man is an heir, and his heirship relates to possessions which no human power of calculation can compute. If you as a Church ask me how you may ascertain whether you are rich, I should answer–
(1) Is your faith strong?
(2) Are your labours abundant?
(3) Are your spiritual children numerous?
IV. Christ comforts his suffering ones by disarming their fears. I cannot arbitrate between contending critics as to the precise signification of the expression ten days. It is enough for me to secure a firm foot on the general principle which underlies the prediction. That general principle is, that there is a limit to the suffering of the Church. Persecution is an affair of ten days. Diocletian is the tyrant of a vanishing hour. To-day he raves in madness, to-morrow his last yell has for ever expired. Our light affliction, which is but for a moment. The apostle triumphantly contrasts the brevity of suffering with the duration of glory. In prospect of suffering, Christ says to His people, Fear not. But why this counsel? Does it not stiffen the heart as a word of chilling mockery? O Son of God, why tell the people not to fear? It is because He knows the full interpretation of suffering. Suffering is education. Grief is discipline. Let me further remind you that those sufferings have been overcome. Suffering is a vanquished power. I have overcome the world. We have fellowship in our suffering, a fellowship that is mastery.
V. Christ soothes and nerves His suffering saints by the promise of infinite compensation. Be thou faithful unto death, and I will give thee a crown of life. Jesus Christ will not only deliver His saints from the sphere of suffering; He will introduce them into the sphere of eternal rest and joy. (J. Parker, D. D.)
The letter to the Church at Smyrna
I. Its temporal condition. The letter indicates that it was a condition of great trial. It refers to tribulation, poverty, prison.
1. Its present trial. There was tribulation. This is a term which represents trials of all kinds. But the special trial mentioned is poverty. I know thy poverty. Christ notices the secular condition of Churches.
(1) Though their city was rich, they were poor.
(2) Though they were distinguished by great spiritual excellence–for Christ Himself said, Thou art rich, that is, spiritually rich–they were secularly poor. In this world mans secular condition is not always determined by his moral character. Character, and not condition, is everything to man. As compared to this, poverty is nothing. It is the man that gives worth to the condition, not the condition to the man. The gospel is for man as man, and the less man is artificialised the more open is he to its influence.
2. Its prospective trial. The letter indicates that great persecution awaited them. Several things are referred to as to the coming persecution.
(1) Its instruments. Jews by birth but not by character, not circumcised in the heart. The old religion has ever hated the new. How can it be otherwise? for the new examines the character, history, and pretensions of the old, and refuses submission to its authority and influence.
(2) Its instigator. The devil. He worketh in the children of disobedience–inspires them, raises their antagonism to the cause of purity, freedom, and happiness.
(3) Its form. Cast into prison. Incarceration in some respects is worse than martyrdom. Better die than to live without light, freedom, fellowship.
(4) Its duration. Ye shall have tribulation ten days.
II. Its spiritual obligation. The letter inculcates two duties.
1. Courage. Fear none of these things. Why fear? Thou art rich in faith and hope; in Divine promise, succour, and fellowship; therefore, fear not!
2. Fidelity. Be thou faithful unto death. When Christ left the world, He put His disciples in possession not of money, or land, or titles, or honours. These He had not to bestow. But He gave them His ideas, His purposes, His character, incomparably the most precious things. He did not write these things in books, and leave them in libraries. He trusted them to living souls, and said, take care of them. What a rare thing it is, alas! to find a man worthy of truth–worthy of the quantity and quality of truth which has been put into his possession. Notice here two things–
(1) The extent of this faithfulness. Unto death. Fidelity must not give way at any future point of life. No event can justify its suspension for a moment. It must stand even the fiery test of martyrdom.
(2) The reward of faithfulness. I will give thee a crown of life. Let thy faithfulness be strong enough to die for Me. (Caleb Morris.)
The address to Smyrna
I. The preliminaries.
1. The party addressed, The angel of the Church in Smyrna. Of the time and manner in which a Church was planted in this city no authentic information remains. It is probable, from its contiguity and commercial relations with Ephesus, that the gospel first reached it through that channel. We do not find it visited by any of the apostles, or mentioned in their epistles. Some private Christians, who were merchants, or who had been led to settle in that city, after receiving the light of the gospel elsewhere, may have formed the nucleus of a Church, which, toward the close of the first century, had become eminent for its purity and extent.
2. The title which the Saviour assumes to this Church. The First and the Last, which was dead and is alive. Though equally belonging to the whole, one part of Christs character and office is revealed more to one Church than another. He is more to some Christians than others, though He is all things to all. The Church at Ephesus needed to be reminded that His watchful eye was upon them, to stimulate them to recall their first love, and to do their first works; but the Church at Smyrna, which was more pure, and yet had to pass through fiery trials, needed most of all to dwell upon the unchangeableness of His power and love.
II. The address to the Church in Smyrna.
1. The recognition of its present state: I know thy works, etc. There were genuine Christians amongst them, and there were Jewish pretenders. These were viewed differently by Him whose eyes were as a flame of fire. He knows who are right-hearted, and He knows who are insincere. He observes particularly those who rely by faith upon His merits alone for the hope of eternal life, and those who confide in their own observance of moral duties, and ceremonial institutions. Let us attend, now, to the allusion made to the party by which the Church at Smyrna was principally opposed. The address is not to them, but to the Church respecting them; to sanction its views, and to guide its proceedings in future. And I know the blasphemy, etc. They were Jews, who magnified the ceremonies of the law above the grace of the gospel; and looked upon Christianity as heretical, except as far as it could be amalgamated with their institutions, and made subservient to their interests. The synagogue was far above the conventicle in their esteem. They boasted of their privileges, as Jews, and cherished the old conceit of being the favourites of heaven, and heirs of the promises, on account of their natural descent from Abraham. How dangerous are all systems and forms of religion which cherish and confirm the self-righteousness of human nature! How much worse than none at all! The weapons of religion are transferred, by these means, into the hands of its adversaries. There might have been a few in the Church at Smyrna who, finding these Jews had some truth on their side, were inclined to think more favourably of them than they deserved. The boldness with which they averred the superiority of their station, and their long prescriptive rights, would naturally have its influence upon a certain class of minds; and those especially who had counted all they could have gained by Judaism as loss for Christ might still have looked with some hesitation upon the safety and propriety of the step they had taken. For some such reason the Redeemer sees fit to express His opinion concerning them. This He does in most decisive terms. He accuses them of blasphemy, a crime which the Jews were taught to hold in the greatest detestation, and to punish with the most summary and humiliating death. He denies that in any sense in which they could boast they are Jews. Then what are they? They are, he says, the synagogue of Satan. In the sense in which they are not Jews, that is, in a religious and spiritual point of view, they were the synagogue of Satan. Strong terms are employed to inspire His people with horror at hypocrisy and formality.
2. An intimation of approaching trials. Behold the devil is about to cast some of you into prison. Human agents were employed to seize upon some of the Christians in Smyrna, and to cast them into prison, but it was at the instigation of the devil. If this rendered their guilt less, in reference to that particular transaction, it rendered it greater in having sold themselves into the hands of such a master. It is one great proof that Christianity is the true religion, that against this alone the demon of persecution has been excited. It is the only religion that Satan cannot turn to his own interests, the only kingdom that is opposed to his own, and consequently against this his whole rage and energies are employed.
3. Exhortations to unwavering fidelity, in reference to this approaching season of persecution. One relates to its anticipation, and another to its endurance. First, Fear not. When such an exhortation is given by God to man, who has reason to fear everything from Him, it implies the entire work of reconciliation. It is a promise also of all the support and consolation which the approaching trial may demand. The other admonition is, Be thou faithful unto death, and I will give thee a crown of life. This intimates, that for the profession of the truth they would be exposed to death. They are not to temporise or prevaricate through fear, but continue stedfast and inflexible unto death.
III. The general application of the address to this particular Church. He that overcometh shall not be hurt of the second death. The original word for hurt assists the interpretation of the whole sentence. It is a judicial term, signifying that he shall not be wrongfully adjudged to the second death, as he has been to temporal death. He has been unjustly treated and injured in the first death, but no injury or injustice shall be done him with respect to the second death. Natural death is overcome by submission, not by resistance. When by faith in Christ we overcome the fear of it, we overcome the reality. If our faith conquers the first death, it will conquer the second. (G. Rogers.)
The words of Christ to the congregation at Smyrna
I. Wealth in poverty.
1. Secular wealth is of contingent value; spiritual is of absolute worth.
2. Spiritual wealth is essentially virtuous; not so secular.
3. Spiritual wealth is essentially a blessing; secular often a bane.
4. Spiritual wealth is inalienable; secular is not.
5. Spiritual wealth commands moral respect; not so secular.
II. Friends in religion. Satan has ever had much to do with religion. Religion–not godliness–is at once his shrine and his instrument. It was religion that put to death the Son of God Himself.
III. Saints in persecution.
1. It was religious.
2. Severe.
3. Testing.
4. Short.
IV. Duty in trial.
1. Courage.
2. Faithfulness.
3. Perseverance.
4. Reflectiveness.
V. Victory in death. (D. Thomas, D. D.)
The Church in great tribulation
I. The trial to which this Church was subjected.
1. The persecution of inveterate enemies.
2. Temporal poverty.
3. The bigotry and reproach of embittered co-religionists.
4. The anticipation of future afflictions and imprisonment.
(1) The nature of this future suffering. In the hands of enemies.
(2) The instigator. Satan is the primary agent of all persecution.
(3) The duration. Determined by God. Brief at the longest.
(4) The design. The moral elevation of the pure.
II. The wealth by which this Church was characterised.
1. The worth of a Church cannot always be estimated by its temporal circumstances.
2. The worth of a Church cannot always be estimated by the opinions of men regarding it.
3. Moral considerations alone determine the true value of the Church.
III. The fidelity to which this Church was exhorted.
1. This exhortation indicates danger.
2. This exhortation requires steadfastness.
Lessons:
1. That the Church of Christ is often exposed to many trials and fierce persecutions.
2. That the Church of Christ is often persecuted by men who ought to know better.
3. That sectarian strife is the occasion of much persecution.
4. That the consolations of heaven are richly given to a tried Church. (J. S. Exell, M. A.)
Christs message to the tempted and tried
You have a passion for people who are pelted, Dan, said Sir Hugo Mallinger. Im sorry for them too; but so far as company goes, it is a bad ground of selection. Our Saviour has a specially tender word to say to the pelted, and He speaks it here.
I. Surrenders that enrich; or the gain of loss for Christ. We mean that which Augustine felt, when he said in speaking of his conversion, How sweet did it at once become to me to want the sweetness of these toys! And what I feared to be parted from was now a joy to part with! What constitutes the true wealth of Churches? The number of moneyed men who are in the congregation? Nay, not so; but they become wealthy by accounting all that they possess as a solemn trust, and by employing every talent which they possess for the purpose which the Saviour had in view when He gave it to them. These Christians had not only endured the loss of all things, but they had been called upon to undergo even further ignominy, for they had been compelled to endure reviling and slander. To comfort them, calumny is noted in its relation to God. Perhaps the very virtues of these patient inoffensive people had been misrepresented. What had Christ to say about this form of iniquity? He styles it blasphemy; for Christ always calls things by their right names. Calumny against the saints is really blasphemy against God, for He has taken the comfort and good name of His people under His especial care, quite as much as He has assumed the responsibility of their eternal salvation. It is our maxim, said Justin Martyr, that we can suffer harm from none, unless we be convicted as doers of evil, or proved to be wicked; you may indeed slay us, but hurt us you cannot. Sublime words truly, from a man who expressed his own reasonable conviction of the consequences of his faith when he said, I also expect to be entrapped and to be affixed to the stake. We are invulnerable if we are true to our Saviour, for no weapon which is formed against us can really prosper. Our battle is chiefly won by resistance; let us but wait, and we shall wear out the energies of our enemy and of his helpers.
II. Stout hearts for stormy times: the courage that conquers circumstances. Fear not, saith Christ, and still continue to fear not. The unto death is first and mainly intensive. It marks the sublime quality, and not the continuance of our faith. Although you are robbed, suffer injustice, and are cruelly, slandered, yet fear not. Continue steadfastly in your duty, and be prepared to die rather than yield up what is committed unto you. Poverty, sickness, the loss of good name, bereavement, even death itself: Christ knows them all, for He has Himself endured them, and so He says from experience, Fear them not! Let us say about all the hard facts and enemies of our lives what Andrew Fuller said during a crisis in the history of the Baptist Missionary Society, We do not fear them. We will play the man and fight for the cause of our God, and Jehovah do that which pleases Him.
1. The omniscience of Christ is a ground of courage, for the author of the mischief is known. If Gods enemy be the prime mover in our sorrows, we may safely anticipate especial grace to interfere upon our behalf. It is also no small comfort for us to know that the author of our misery is known to God, who will one day tread Satan under our feet.
2. And another source of holy courage is the Divine control of evil, which is seen in the fact that the suffering is limited by Divine wisdom. It is true that ten days are a dreary time while the tribulation endures, but they form, after all, a very insignificant portion of our lives. Is it not a comfort to know that there are no contingencies in our lives that Christ has not provided for, that if, for reasons which will be made clear some day, He determines that ten days suffering is needful for us, or for others, not more than ten days will be allotted to us. We must endure all that period, but not an hour longer than He deems requisite, for Christ is the judge of our sorrows and the giver of our affliction.
3. Another motive to courage is the fact that God does always actually triumph, and that, however unwillingly, the worst does the best for those who love Him. These Christians were to be tried, and some of them would be killed. It is hard to part with life, even with all the alleviations of the gospel. But these men were likely to die amidst cruel mocking, and with none of the consolations which minister to our loved ones when they pass away from us. Christ may require even this sacrifice of our inclinations of us; at any rate, He expects that if He should demand it, that we should be ready to yield at once to, His requirement. Nor should it be hard for us to do so, for death will only accomplish Christs bidding. Let us then say to each other, as Annie Bronte said to her sister, Take courage; take courage. And the more so because courage is no virtue in those who are blessed by the love of Christ; it is only natural.
III. And He who exhorts us to be brave furnishes us with strong antidotes for sore evils; there are some things that we should never forget.
1. In the first place, we should ever keep in mind the fact that Christ has the last word in every conversation, and the completing touch in every work. I am the First and the Last, He says. I was the first in raising you, and I will be the last in preserving you. I began the conflict, and I will terminate the fight. A declaration also of our Lords dignity, and a proof that He judges persons and events.
2. Another antidote to fear will be found in Christs person and offices, which are a source of unfailing strength. Death has not made an end of Christ; even such agony as He endured has not changed Him. He knows therefore from His own experience what the pangs of death are. Died He, or in Him did death die? Augustine asks. What a death that gave death its deathblow! And to the victor who will seek to conquer his own timidity, and will persevere to the end, the Saviour promises a crown of life. Kingly life, the dignities and happiness of heaven, are here promised to those who will be faithful. As against the loss of a life which is burdened with care at the best, and is often embittered by failure and sin, our Saviour promises a better life, which is to come. Over the entrance of Thornbury Castle there is a scroll upon which is inscribed Doresenevant. This is an old French word which signifies Hence-forward, or Hereafter. The builder was a Duke of Buckingham, who thus expressed his sanguine hopes with regard to the English crown. We may truly say Hereafter, and the watchword should nerve us to endure the period of waiting for our kingdom, because one day we too shall be crowned. (J. J. Ellis.)
The First and the Last, which was dead, and is alive.—
Christs designation of Himself
What is meant by Christ being the First and the Last? The words are quoted from Isa 44:6-7, where God supports His claim as the declarer of truth on the fact that He was before all, and continues through all, standing alone as acquainted with all. When our Lord uses this phrase for Himself, He makes Himself the Eternal Jehovah. He uses a title which belongs only to the Most High God. And yet in close connection with the title which best marks His Deity is the title which best marks His humanity–which was dead, and lived again. The Cross is seen on the background of the Divine. The suffering Man is one with the saving God. The two titles together form a compendium of the great salvation, and lift the mind to the contemplation of the grand scheme of the Divine mercy and love, as against any earthly trial of whatever kind. (H. Crosby.)
But thou art rich.—
Spiritual Aches
It often happens that people do not know how rich they are. So it appears to have been with the Smyrnian Church. Let us consider some of the elements of these spiritual riches possessed by this Church with which Jesus has no fault to find.
I. It was rich in faith (Jam 2:5). Do you know why faith enriches its possessor? It is because he is justified by faith. There is not a more impoverishing thing than a consciousness of sin.
II. This Church was Rich toward God (Luk 12:21). This phrase is used by our Saviour in contrast with laying up treasure for ones self. Wealth, when well gotten, is a trust from God, and ought to be administered for Him. But this Church was not rich, and had no opportunities to speak of laying the treasures of earth upon Gods altar; and yet it was rich toward God; for the principle of complete consecration was well honoured in the observance of the brethren.
III. This Church was rich in good works (1Ti 6:18). Good works are the current coin of the heavenly kingdom; happy he who has his spiritual coffers full of them. And as all the coin of the realm must have its origin in the royal mint, so all good works to be genuine must spring from faith in God, and bear the image and superscription of King Jesus.
IV. The power of making others rich was another source of spiritual wealth to this Church. He is truly wealthy who can describe himself, like Paul, as poor, yet making many rich. (J. Cameron.)
The riches of the poor
I. The poor are rich; for they have the most valuable possessions and enjoyments of the rich, and want only those which are of less value. Gaiety and cheerfulness, in infancy and childhood, gladden the offspring of the peasant as well as the offspring of the prince. The sleep of the labouring man is as sweet as his who has acquired or inherited the largest fortune. The mind of the servant may be more contented and serene than that of the master.
II. Many of the poor, yea, all of them who have obtained precious faith, even in this life possess and enjoy the best riches.
1. They possess a title and claim to all things. To Jesus, the heir of all things, they are united by faith and love.
2. They possess an interest in Him who is the fountain of all blessedness and the possessor of heaven and earth. Be it so that they cannot say this house or these lands are ours, they have ground to say, this God is our God for ever and ever.
3. They have a charter which cannot be revoked; and which secures their possession of all that is good for them (2Pe 1:4; 1Ti 4:8; Psa 34:10; Psa 84:11; Psa 132:15; Isa 54:17; Zec 9:8; 1Co 10:14).
4. True Christians, through the operations of the Spirit of Christ and the influence of faith purifying the heart, are enriched with a temper of mind, and with dispositions which are the seeds of true happiness. Religion consecrates the understanding, the will, and the affections, to the best and noblest purposes; and opens the purest sources of transporting delight.
5. True Christians are rich in the well-grounded prospect of a state beyond the grave, where every source of sorrow shall be dried up and every spring of joy opened.
III. The poor are rich, for they have the means of acquiring and securing the most substantial and durable riches. They have large, free, and generous offers of all that is needful to make them happy. To the pool the gospel is preached; and thus a price is put into their hands to get wisdom (John Erskine, D. D.)
Poor but pure
Sweet-smelling Smyrna, the poorest but purest of the seven. (J. Trapp.)
Poor and rich
There are both poor rich men and rich poor-men in Gods sight. (Abp. Trench.)
Poor yet rich
There is no proportion between wealth and happiness nor between wealth and nobleness. The fairest life that ever lived on earth was that of a poor man, and with all its beauty it moved within the limit of narrow resources. The loveliest blossoms do not grow on plants that plunge their greedy roots into the fattest soil. A little light earth in the crack of a hard rock will do. We need enough for the physical being to root itself in; we need no more. (A. Maclaren, D. D.)
Fear none of those things which thou shalt suffer.
Suffering Christians
I. Suffering is the lot of Christians in this world. No situation in life, however desirable–no circumstances, however auspicious–no degree of consistency and utility of moral character, can exempt any individual from trouble and sorrow. Perfect freedom from trouble and sorrow will never be experienced on this side the kingdom of glory.
II. Of the sufferings of Christians are produced by the agency of Satan. Persecutors of the Lords people are agents of the devil, and if left under his power, they will eternally share with him in punishment. That which the devil effects in malice, with a view to their ruin, the Saviour permits in mercy, with a view to their advantage. The faith and the patience of suffering saints confound Satan, encourage the Church, and glorify Christ. The time when Christians are to be tried, and also the nature, and the degree, and the duration of their trials, are wisely and mercifully determined by the Redeemer.
III. Christians have no cause to fear in the prospect of sufferings.
IV. Christians are encouraged to fidelity by the promise of final victory and eternal felicity. (J. Hyatt.)
Sin and suffering
Take more pains to keep yourselves from sin than from suffering. (T. Brooks.)
Trial and strength proportionate
God sees fit to try us all. When you are going through some large works, you will see a crane or teagle on which are such words as these, To lift five tons, and so on. Now, nobody would expect to weigh ten tons on a teagle which is capable of sustaining only five. Neither will God permit you to be tried beyond your capacity. (W. Birch.)
Be thou faithful unto death, and I will give thee a crown of life.–
An appeal with promise
I. There is recognition in this message of mans unique place and power in Gods creation. That the crowned Christ should speak to man at all from His throne above suggests human dignity. But the inference is enlarged and certified when we consider the character of the speech. Not to the grandest of His countless worlds does God say, Be thou faithful. He speaks, and it is done. Everything yields to His touch, takes fashion from His will, obeys with precision His impulse. But not as to His works does God relate Himself to men. With them He reasons and pleads, for them He sacrifices and waits. The difference is neither accidental nor arbitrary. We are Gods children, not His creatures, nor merely His subjects. Hence in His dealings with men the Creator becomes the Father, the Sovereign the Saviour, the Supreme Authority the most impassioned Reasoner. Higher than the angels, and centred in the thought of eternity, man is Gods child, Gods care, Gods desire. If this account of us adds value and dignity to human life, it confers a more solemn responsibility and calls for a worthier and more constant recognition. The redemption of life, whether among rich or poor, can find its impetus in no lower motive than a recognition of mans sacredness as a son of God and a child of eternity. Only as we see each other in the light of God can we live together in relations of perfect justice and peace. When the divinity of every man has been realised through the humanity of the God-Man, life will reach its true grandeur and simplicity. Alike upon individual character and upon the social organism the effect will be as of a new creation. The vices which have flourished upon a degraded conception of human nature, the wrongs which have grown up on the basis of mere political and economic relations, will wither away in the atmosphere of diviner thought–old things shall pass away, behold, all things will become new! And it is religion–the religion of Jesus the Christ–which alone is adequate, alike by its revelation of God and its consequent doctrine of man, to elevate thought, to humanise motive, to deify life.
II. The form into which our text is east is not without significance. It is a simple exhortation coupled with an attractive promise. Be thou faithful is not a lecture, but an appeal, and it is addressed to the latent energies of our emotional nature. The Scriptures are full of similar exhortations, and the implication clearly is that knowledge is not a self-acting motor, that man is not a self-impelling power. He requires to be aroused from slumber, to be stirred into activity, to be moved as well as taught. Religion takes note of that necessity. It is more than truth: it is impulse. Bringing to mans aid a new world of motives, it completes its teaching by persuasion and appeal. To our gospel man appears not as a poor ignoramus groping his way to more knowledge in order to nobler life, but as a wayward sinner needing to be aroused, forgiven, assisted. He is wrongheaded because wronghearted. It is in view of this condition that the gospel makes its appeal to each one of us. Bringing into our impoverished life a new and glorious world of knowledge, and offering for our acceptance resources of power not derivable from ourselves, it directs its penetrative appeals to the arousing of holy desire and purpose in our hearts. It is a reiterated and urgent invitation to men who know they are wrong, but who are slow to seek and strive after the right. Its characteristic words are come, look, believe, take, follow, hold fast, be faithful. And until we make personal response to these calls we stand in a false relation to the Christ and His Gospel.
III. In the spiritual order of life something comes before faithfulness. Be thou faithful suggests an antecedent vow or covenant to which allegiance is urged. Conversion goes before consecration, and both before faithfulness. The text has no message for a man until he has taken the first of these steps. Have you yet taken it? One point, touching the matter, requires to be re-emphasised. The new life does not grow, as plants grow, by mere unconscious absorption of vital elements. And the reason is because men are not plants, but free intelligences, who are here for the very purpose of exercising their freedom and determining their own destiny. An act of decision is therefore of the very essence of the problem involved in human liberty and Divine grace. But it must be there in every life. Free men, who are here for the purpose of using their liberty, must and do make choice. Lifes issues are not determined by hap or accident. Every mans destiny awaits his own decision. All that God can do He has done. The issues depend now upon us. We are surrounded with helps to the fulfilment of lifes true issues. Have we made our decision? Are we intelligently and heartily on the Lords side? That is the supreme question. Until it is answered we have done our duty neither to Christ nor to ourselves. We cannot be Christs men without knowing it. May God give us grace to face that question–and that question only–till we have reached a definite decision and made a personal surrender!
IV. But while the text recalls the antecedent necessity of decision, it throws an equal emphasis upon the duty of continuance. Here it speaks to men and women who have taken a stand in respect of Christian faith and service. It is a call to that loftiest and most difficult duty of daily constancy in effort and devotion. Constancy is a finer discipline than ecstasy. Faithfulness is more and better than originality. Go on, Christ seems to say; do not fret as though you were forgotten, but endure as those who will be surely rewarded: look not down and around at the difficulties of your lot, but look on and up to the powers arid issues of your discipleship: be not dismayed at the variations of feeling, but stand loyal to the resolutions of obedience: Heaven is around you, God is above and within–be not deceived by the scepticism of the eye, but informed by the vision of faith, and your victory will be your reward. The quiet and faithful worker, who undertakes a task and keeps at it with noble pertinacity, may not be so prominent, but is incomparably more fruitful in the Christian Church. Restless activity may only be busy idleness. Emotion is not obedience. Be thou faithful, and thou shalt be peaceful and strong.
V. The text, so full of wise counsel, closes with a promise: I will give thee a crown of life. The promise points far forward to that blessed day when we shall stand among the victors on the other side of death. Life, life full and strong and perfect, shall then be ours. We can only dimly anticipate the glory of such a crown. Now and again we seem to get glimpses of it, but the glory is swiftly hidden lest it should blind us to earth and time and duty. But behind the cloud of years and beyond the horizon of discipline this promise clearly points to a full and perfect life. Faithfulness is ever winning and ever wearing the crown. Life is every day putting on a new crown. The judgment seat of God is set every morning, and His rewards are bestowed upon the faithful soul. What life, what love, what joy, does God give day by day to men who live simple, sincere, unselfish, pious byes! The best is kept in store, but brief foretastes are granted while we suffer and strive. (Charles A. Berry.)
The law of fidelity and its Divine reward
I. The law of fidelity.
1. Fidelity is a virtue of universally acknowledged importance and worth.
2. Fidelity is a social virtue based upon the universal law of love.
3. Fidelity is a duty man, as man, owes to his Creator.
4. The degree of love is the measure of fidelity.
5. Fidelity to Christ involves fidelity to the great truths of the Cross.
6. Fidelity to the Gross involves fealty to every true friend of the Cross.
7. Faithfulness to Christ involves continued and life-long fidelity.
II. The Divine reward of this lifelong fidelity. Those who are faithful unto death will be crowned with life–that is to say, life in its sublime and subliming form. Our life here is more death than life. Here we have the minimum of bliss, there the maximum of happiness; here the minimum of power, there the maximum of might. (William McKay.)
Christian faithfulness
I. The nature of the appeal: Be faithful. Faithfulness is
(1) Due to Christ;
(2) Possible to all;
(3) All-pervasive.
II. The range of the appeal: Be thou faithful unto death. Faith should be–
(1) Superior to circumstances–Tribulation; Death.
(2) Independent of others: thou.
(3) Of life-long duration: unto death.
III. The enforcement of the appeal: I will give thee, etc. There is another sphere of life, with reality and splendour of reward, and the reward itself will be–
(1) Appropriate, in character; Faithfulness crowned; death–life.
(2) Personal, in enjoyment: I will give thee.
(3) Certain, in attainment; because
(a) gratuitous in its vouchsafement: give; and
(b) definite in its promise: I will. (Homilist.)
Fidelity to Christ enforced
I. A solemn exhortation
1. Christians are urged to fidelity in their professions of personal attachment to the Saviour.
2. The exhortation calls on Christians to be faithful in their adherence to all the doctrines of Revelation.
3. To be faithful in maintaining the royal authority of the Saviour, and His Headship over His Church.
4. To be faithful in paying your solemn vows.
II. The gracious assurance
1. The gift–A crown of life. A crown is the highest object of earthly ambition and the possession of it the loftiest pinnacle of worldly glory–to obtain it, no toils, struggles, or sacrifices are deemed too great. But between this crown of life and all the glory and honour of this earth there is no comparison. It is a crown of life, and this is indicative of the pure, lofty, and endless enjoyments to which it introduces.
2. The glorious giver. It is Christ who is to bestow the crown of life. Those who are to wear it have not won it by their own prowess, obtained it by their own merit, or inherited it by their natural birth. It is given freely by Him by whose blood it was secured, and by whose munificence it is bestowed.
3. The solemn period at which this crown shall be bestowed. The text directs forward our expectations to the solemn period of dissolution when this reward shall be obtained. This advantage is peculiar to Christianity. At death the conquering hero lays down his crown, and leaves all his worldly glory behind him. But at death the Christian triumphs. Then he puts off his armour and receives his crown. His conflicts terminate, his enemies are for ever defeated, and death is swallowed up in victory. (A. Harvey.)
Faithful unto death
The original means not simply, Be thou, but rather, Become thou; as showing that it is a thing which we are not; but which continually we must, from time to time, make ourselves, by a holy effort. Become thou faithful unto death. To be faithful is to be full of faith, i.e., full of the realisation of things unseen. For the only way to secure faithfulness in anything is to carry with us a constant presence and a deep sense of the invisible. And you must be careful that you have caught the exact sense of unto death. It relates not so much to the measure of the duration of the time as to the degree of the power of the endurance–to the death-point. You will set about your endeavour to be faithful, with the greater pleasantness and the more assurance of success if you carry with you the recollection that it was the characterising grace of our Master. St. Paul has drawn for us the striking comparison that Moses indeed was faithful in all His house, but that the glory of the faithfulness of Christ exceeded the glory of the faithfulness of Moses as much as the builder of a house is better than the building. Of the many voices with which your motto will speak to you, let me now anticipate only a very few. And, first, your faithfulness to God. For remember that no other relation can ever be quite right while that is wrong. The upward will rule all the rest. First, as an act of justice, take honouring views of the Father. Never question that you are His child-though the unworthiest; and believe Gods love, even when you have grieved Him to the very quick, and when He is chastening you the most sorely, Secondly, keep short accounts with God. Never leave more than a days debt to God unsettled. Thirdly, be faithful to God in telling Him everything. Be faithful in your confidences, have no secrets, open to God the whole heart. The mortification will be severe, but ye cannot be faithful in prayer unless the prayer be unto death, to the death of your dearest sin. These voices let your motto speak to you in your own room. Next, be faithful to yourself. First, to your pledges in baptism, in confirmation, in the Lords Supper, in many a sorrow. Deal honourably with your own pledges, acknowledging the responsibility and facing the duty. And, secondly, to your conscience. A man will never go very far wrong who really listens to and follows his conscience. Thirdly, be faithful to your Church. Faults, no doubt, our Church has. There has been too much admixture with the world since that day when she came pure out of her Masters hand that she should not have contracted some earthly alloy. But she is the fairest Church upon earth and the freest from blemish, the purest thing out of heaven. And she is the Church of your fathers, of your baptism, of the holiest associations of your life, and of your best hours. Be faithful to her. Follow her teaching. Obey her laws. Love her services. Reverence her simplicity. Bow to her judgments. Strive for her increase. Pray for her unity. It would be far too large a field if I were to attempt to enter now, in any detail, upon the faithfulness of daily duties. Whatever you have to do, do not he so anxious to do it well, cleverly, effectually, as to do it faithfully. The rest may not be in your power–this is. Every man can be faithful. Your chief danger will be, not that you be unfaithful one day or two, but that you will become weary and grow slack. Therefore read the precept with emphasis, day after day, week after week, all the year round–faithful unto death. (J. Vaughan, M. A.)
Christian faithfulness and its reward
I. Christian faithfulness implies–
1. Sincerity, in opposition to hypocrisy.
2. Fidelity, in opposition to fraud or peculation.
3. Diligence, in opposition to indolence.
4. Courage in the time of danger or suffering.
5. Perseverance.
II. The reward of Christian faithfulness.
1. The firstfruits of that glorious harvest, which is included in the future reward, are enjoyed upon earth.
(1) There is a present reward in the enjoyment of the testimony of a good conscience.
(2) The consciousness of the approbation of God is worth a thousand worlds to a man in the present life.
(3) And there is, then, the great luxury of doing good, relieving misery.
2. The Lord not only gives us grace and strength and support and comfort in our work, but He has reserved for us a crown of life. (T. Entwistle.)
Faithful unto death
I. A great trust.
II. A solemn injunction concerning this trust.
1. Be serious that you may be faithful. From the Christian standpoint what a thing is life! What solemn mystery broods over it! What passionate interests it holds! If we consider all this we cannot be frivolous.
2. Be firm that you may be faithful. A great part of practical faithfulness consists in resistance.
3. Be ready that you may be faithful. Say Yes before your fears have time to shape No. Say No before your inclinations have time to whisper Yes. Stand out declared, before friends or enemies have cause to think you are yielding to the point where the assault is made.
4. Be tender, gracious, and loving, that you may be faithful The Master whom we serve is the Saviour, whose pity never sleeps. Thus in the Christian faithfulness there is a combination of things which seem opposite–hardness like that of the adamant, and softness like that of the air.
5. Be patient, that you may be faithful.
III. A decisive day. It is the day of death. Be thou faithful unto death. Better is this end of life than the beginning.
IV. A great reward. I will give thee a crown of life. (A. Raleigh, D. D.)
The duty and the reward of Christian fidelity
I. The command.
1. Christian faithfulness relates to the testimony God has given in His Word. Other knowledge may be useful, but this is the direct communication from God, acquainting us with His rich compassion towards us in not sparing His own Son. This system of revealed truth we are to make the subject of habitual study and the source of our chief consolation–it is to be the director of our conduct. Fidelity to the truth of God requires that we make an open, though an humble, confession of it. To this, its intrinsic excellence, its vital importance, its adaptation to all the wants and miseries of men, entitle it.
2. Christian fidelity relates to the claims of the Saviour to our obedience. His benignity and excellence render Him worthy of the love and homage of all created beings; but He has won to Himself a title to the gratitude and obedience of mankind, by assuming the character of Redeemer, by suffering as their Surety. When the enemy would persuade us to turn away from Him, when temptation would lure us away from the Captain of our salvation; when the indolence and remissness to spiritual exercises, natural to man, would often be a hindrance to our fidelity, let us hear His animating voice, saying, Be thou faithful unto death and I will give thee a crown of life.
3. We are to be faithful in the exercise and in the improvement of the talents entrusted to our charge.
4. We are to be faithful in exercising the courage which the Christian warfare requires. The allusion in the text is to military life, and to the obedience due from a soldier to his general, leader, and commander. He must never, through treachery or cowardice, desert the banner he has sworn to defend, nor refuse to follow the order of his general.
5. Christian fidelity is to be continued unto death.
II. The promise of gracious reward expressed in the text–I will give thee a crown of life. (D. Dewar, D. D.)
Christian faithfulness
I. A personal faithfulness. Thou.
1. Individual attention to, and steadfastness in, our own particular work. The mode and circumstances of the testimony different. Philips part different from Sephens, Pauls from Peters, and so forth. But individual faithfulness the common characteristic of all true witnesses.
2. Personal also in respect of the one object of faith. He served not merely a cause, but the Lord, his own loved and adored Master in heaven.
II. A permanent faithfulness. The faith is persistent unto the end, through all sufferings, opposition, temptation, death itself. Not fits and starts, but a steady, onward course (2Ti 4:7; 1Co 15:58).
III. A perfected faithfulness. The faithfulness is perfected at last, and this perfection is the crown of life. (Bp. W. S. Smith.)
Christian fidelity and its reward
I. Christian fidelity.
1. The Christian must be faithful to the claim of the Supreme Being upon the devotion of his soul and the service of his life.
2. The Christian must be faithful to the requirements of truth and to the inner experiences and convictions of the soul.
3. The Christian must be faithful to the needs of men around him, and their relation to the redemptive mission of Christ.
4. The Christian must be faithful notwithstanding the dangers of the Christian life.
II. Its reward.
1. The reward of Christian fidelity will be ennobling in its character.
2. The reward of Christian fidelity will be given by Christ.
Lessons:
1. Are we faithful to the claims of God?
2. The solemn motive to fidelity.
3. The glorious reward of fidelity. (J. S. Exell, M. A.)
Cross and crown
I. Christian consecration.
1. It must be thorough–Faithful. This implies–
(1) Adverse circumstances.
(2) Strong conviction.
(3) Resolute will.
(4) Persevering effort.
(5) Dauntless courage.
2. It must be personal–Thou. Each one has his own power, sphere, and responsibility for service.
3. It must be life-long. Necessary for–
(1) Thorough discipline of character.
(2) Required usefulness to society.
(3) Complete devotedness to God.
II. Christian compensation.
1. Glorious Crown.
2. Enduring–Life. Eternal–real life to enjoy it.
3. Certain–Will.
4. Personal–Thee.
5. Unmeritorious–Give.
6. Divinely bestowed–I.
Conclusion:
1. Effort, not enjoyment, is the object in life.
2. Be true to Christ above all others.
3. Jesus rewards effort, not prosperity.
4. Death the great transformation scene. Cross to crown.
5. Heaven a world of conquerors. All crowned.
6. Draw upon future glories to encourage in present trials. (B. D. Johns.)
A crown of life
The finest heroism is that of ordinary life. Steadfastness in hard times is a far nobler manifestation of moral strength than the most dashing valour which souls display under the joyous impulse of great success. For instance, the greatness of General Washington is shown by the magnificent hopefulness and steadiness with which he held his poor little army together through long months of retreat and suffering, far more than by his consummate ability in the guidance of actual battle. Many persons after they have done well in an enterprise think they have received no reward unless they have obtained fame or riches. Yet comparatively few do receive such rewards as these, and we hear a continual outcry that justice does not rule between God and man. Is it just that the worlds multitude of sufferers includes not merely the idle, inefficient, and vicious, but in large numbers those to whom poverty clings in spite of their devoted labours, and those who are kept down by constant illness or other unavoidable weakness? Why has God denied to all the multitudes of the unfortunate all adequate reward to their efforts? The sufficient answer to these doubting questions is the pointing out of the fact that those who ask them have set up a wrong standard of rewards, and so have overlooked the most important things God is doing in human souls. Who told you, my doubting friend, that the only just reward for writing a noble book is immediate fame, or that wealth ought always to be showered upon the most diligent workers? God is not a magnified committee of award, who examines the records of earth, and metes out to men as rewards for good conduct the things they most desire to possess. Abundant resources, delightful pleasures, gratifying honours, enrich some lives and fail to reach others by causes that are not intended, in my belief, to make of them arbitrary rewards. They fall to the share of evil men and good alike, and are missed by myriads of the most virtuous persons. Divine rewards must therefore be a different sort of thing; and, inasmuch as God can do no wrong, we ought to be able to discover His marks of approval in every life we know to be a noble one. This search inevitably becomes a religious one. Our trust in God is our chief guide; and by this we are led to see that the deepening of life itself is the Divine reward to all excellent deeds or hopes. Jesus gave the noblest utterance to His mission when He said, I am come that they might have life, and that they might have it more abundantly. They who are faithful, pure in heart, noble, do receive at once more abundant life; and life is but one thing before or after death. There is something which no evil heart can enjoy, but which no righteous soul ever for an instant fails to receive as the immediate reward of his good qualities. That gracious reward is life with its uncounted possibilities, to be your deepest joy at the present time and your eternal field for high surprise. The ancient Greeks gave a crown of wild olive to the victors in their athletic or poetic contests, and the modem world gives crowns of wealth and conspicuous leadership to those who win in its competitions. But there is a lovelier crown than these. The many souls that seem to lose in their competitions with others are in reality gaining much of permanent value while they strive with noble aims. To all who work thus, whether they seem to win or not, there is given life as a crown. Be faithful unto death; and you receive that crown–simply life. The hero makes his greatest sacrifice at the place of perilous duty, loses all his joys and treasures because honour bids him die, only to awake and find that life is still his, but brighter, dearer, than ever, because now ennobled by his faithful heroism. Once a mere existence full of mingled joy and sorrow, life has now been by his own act transformed into a crown, a reward sufficient for all goodness. It may well be that heaven is simply the discovery by an it, mortal soul of the Divine joy it is to be alive. If so, then, surely, life can be transformed into a crown, a measureless joy, at any moment by any sterling act of worthiness in the midst of the trials that make goodness difficult. To be faithful unto death is required but once of any man; but to be faithful up to the full requirement of every situation is demanded of us all at every moment, so that we can at any instant discover the real sublimity of this life of ours. Life may seem nothing rare to one who idly, selfishly, squanders its precious hours; but to every diligent man life is a treasure beyond estimation, and such natures find in the opportunities of each new day the ample reward for faithfulness in the day before. The true scholars reward does not lie in the fame he may or may not receive for his book, nor in the financial returns it secures. His joy is in the doing of the work itself, in the eager search for truth, in the knowledge he is acquiring, in the actual labour of his literary art. The artist Turner cared so little for public praise and for the selling of his famous works, that when he died there were in his possession hundreds of his paintings, which by a little worldly wisdom he might have turned into gold. His joy was in the art itself, in the painting of pictures; that is, in life rather than in common rewards. Life was his crown, as is that of every worker who honours his occupation. The Divineness of this crown of life is made evident by its universality. Every good deed, every pure thought, broadens into finer life. If any man of an earnest mind understands what earnestness is worth, he has already the one Divine reward of earnestness, and need not care to be popularly known as an example of zeal. See life in this light, and, so far as you are concerned, the sting is taken away from all your failures and difficulties. The deepening, broadening, enriching, of your nature is your reward for your faithfulness through your long years of toil, hardship, loss, and grief. We know that restricted resources call out a mans own mental resources, and that a Robinson Crusoe with only a jack-knife to depend upon accomplishes more with it than another can with a whole kit of tools. We know that the gravest anxieties of business or private life give rise to our firmest courage, our grandest moral strength. We know how the trials and bitter, searching things of life take hold of careless youths and silly girls, and change their mood from vanity to beauty and strength, as the flames that burn out the irons impurities and give forth the royal steel. In all such moral developments we see the gift of larger life coming to those that have earned it by desert; and, what is of most immediate interest to us, we see it coming without weary delay while yet the fierce struggle goes on. The most significant thing in the matter is that the crown of life–that is, life in its aspect of moral success and self-reliance–does not come to any one class of men more than to others. It comes in the very midst of anxiety, poverty, and physical weakness; and it blossoms forth also in souls that have easier careers. The only places where it does not appear are the wastes of vice and selfishness. No wicked person can know the depths of life until he changes his course, and begins by moral struggle to develop his soul. (C. E. St. John.)
The crown of life
A crown without cares, co-rivals, envy, end. (J. Trapp.)
A crown for the faithful
I. Christs charge to all His followers.
1. Be faithful to your soul, in seeking its prosperity.
2. Be faithful to Christ, in Four profession of His name.
3. Be faithful to the gospel, in attachment to its doctrines. The gospel is the legacy of Christ to all His followers; dearer to us ought it to be than liberty or life.
4. Be faithful to the world, in your interest for its conversion. You are the salt, to preserve the world from putrefaction; you are the cities which, for unity, beauty, and security, are to be admired as patterns; you are lights, to shine before men, that they may glorify your Father which is in heaven.
5. Be thou faithful unto death. This faithfulness is to continue, then, during life; there is to be no cessation.
II. The glorious reward He gives to all who obey it.
1. Its nature. This crown is to set forth the unspeakable glories of the upper world by objects that are familiar to our senses. Is a crown, for instance, emblematic of royalty? This happiness, then, is to be a residence with the King of kings. He shall rule, and you shall reign. Is a crown symbolic of victory? There we shall be conquerors–more than conquerors through Him that loved us. Many, like Nelson, conquer, but die in the conflict–do not live to enjoy their conquest; but you are led in triumph to the obtaining of She conquest by your great Master.
2. Its superiority. It is a crown of life. Four things constitute life–that is, happiness–on earth: health, plenty, friendship, knowledge. These are reserved in perfection for paradise.
3. Its bestowal. It is a gift of grace. Mans merit did not buy this glory. Grace first brings the mind into the way, grace strengthens the soul to persevere, and grace puts the crown of glory upon the head.
4. Its certainty. Every one that cleaves to Him, every one that serves Him, every one that loves Him, shall have this crown. There is no venture here, no speculation here; the virtue of the atonement, the oath of God, the experience of all His children, the dying testimony of those who have passed away to that far better world, all confirm the truth–Where I am, there shall also My servant be.
Conclusion:
1. Since so much depends on faithfulness to Christ, diligently use those means which are sanctified to preserve it. One of the first means to obtain these blessings is, crave Divine keeping. He is well kept whom God keeps, and he only.
2. Preserve intimacy with Jesus Christ. Unfaithfulness commences in absence.
3. And shall I say, avoid the company of Christs enemies?
4. And choose decided friends of Christ as your companions: not half-hearted persons, that you cannot tell whether there is any religion in or no. (J. Sherman.)
Faithfulness
A faithful person you can always trust; he is ever the same, behind your back as before your face. There are three things about faithfulness which show how important it is, and how earnestly we should learn and practise it.
I. It is so useful. Look at the mariners compass. It is a small, flat piece of steel, called a needle. This is placed on the fine point of a piece of iron, which is fastened in an upright position inside of a little box. It is free to turn in any direction; but God has given that little needle the power of always turning to the north. We do not know what this power in the needle is which makes it turn to the north. People call it magnetism. No one can tell what this magnetism is, but we believe in it. The wonderful power of this little needle makes it one of the most useful things in the world. When sailors go to sea, and lose sight of land, this needle is all they have to depend upon to guide them across the trackless ocean. There are hundreds of vessels out at sea now that could never find their way back to port if it were not for the strange power of this needle. And faithfulness is to us just what the magnetism of that needle is to the compass. It guides us to usefulness. Faithfulness will make us honest and true; it will lead us to do what we know to be right. And then we can always be trusted.
II. It is so beautiful. God has given us the power to delight in beautiful things; and in His great goodness God has filled the world about us with beautiful things in order that we may find pleasure in looking at them. How beautiful the sun is as it rises and sets in floods of golden glories! How beautiful is the moon as it moves through the heavens so calmly bright! How beautiful the stars are as they shine in the dark sky! And how beautiful the flowers are in all the loveliness of their varied forms and colours! We thank God for all these beautiful things because of the pleasure they give and the good they do us; and when painters make beautiful pictures, and sculptors chisel out beautiful figures in marble, we thank them too, because we love to look upon the beautiful things they make. It gives us pleasure, and does us good, to see things that are beautiful. It is a pleasing thing to see a boy or girl, a man or woman, who is trying to be faithful and do what is right.
III. It is so honourable. The highest honour we can gain is to do that which God and good people approve, and which will lead them to love us and think well of us. Well done, thou good and faithful servant, enter thou into the joy of thy Lord. And so, when we are doing the things that faithfulness requires of us, we may be sure that we are doing honourable things. (R. Newton, D. D.)
He that overcometh shall not be hurt of the second death.–
The second death and how to escape it
I. This language implies that there is a death prior to the second here named. The first death is severe, is penal, but is often rendered glorious by the power of the grace of God.
II. That the second death is more dreadful than the first. The first death is but the taking away of the man from the scene of this world, from the activities of time; whereas the second death removes the soul eternally from the presence of God, from the joy of heaven, and casts it into the dark regions of the lost.
III. The second death may be escaped by continued and triumphant moral goodness. A pure soul will never be banished from the presence of God, His presence is immortality and spiritual delight. Lessons:
1. Let us endeavour so to live that we may escape the second death.
2. Let us remember that physical death is not the end of being; there is yet a death beyond–a death in life. (J. S. Exell, M. A.)
The victors immunity from the second death
Two of the seven Churches–viz., Smyrna, to which our text is addressed, and Philadelphia–offered nothing, to the pure eyes of Christ, that needed rebuke. The same two, and these only, were warned to expect persecution. The higher the tone of Christian life in the Church the more likely it is to attract dislike, and, if circumstances permit, hostility. Hence the whole gist of this letter is to encourage to steadfastness. That purpose determined at once the aspect of Christ which is presented in the beginning, and the aspect of future blessedness which is held forth at the close. The aspect of Christ is–these things saith the first and last, which was dead and is alive. A fitting thought to encourage the men who were to be called upon to die for Him.
I. The Christian motive contained in the victors immunity from a great evil. Now, that solemn and thrilling expression, the second death, is peculiar to this book of the Apocalypse. The name is peculiar; the thing is common to all the New Testament writers. Here it comes with especial appropriateness, in contrast with the physical death which threatened to be inflicted upon some members of the Smyrnean Church. There is something at the back of physical death which can lay its grip upon the soul that is already separated from the body; something running on the same lines somehow, and worthy to bear that name of terror and disintegration. The second death. What can it be? Not the cessation of conscious existence; that is never the meaning of death. The deepest meaning of death is separation from Him who is the fountain of life, and in a very deep sense is the only life of the universe. Separation from God; that is death, that touches the surface, is but a faint shadow and parable. And the second death, like a second tier of mountains, rises behind and above it, sterner and colder than the lower hills of the foreground. Like some sea-creatures, cast high and dry on the beach, and gasping out its pained being, the men that are separated from God die whilst they live, and live a living death. The second is the comparative degree of which the first is the positive. To eat of the Tree of Life; to have power over the nations; to rule them with a rod of iron; to blaze with the brightness of the morning star; to eat of the hidden manna: to bear the new name known only to those who receive it; to have that name confessed before the Father and His angels; to be a pillar in the Temple of the Lord; to go no more out; and to sit with Christ in His throne. These are the positive promises, along with which this barely negative one is linked, and is worthy to be linked: He shall not be hurt of the second death. If this immunity from that fate is fit to stand in line with these glimpses of an inconceivable glory, how solemn must be the fate, and how real the danger of our falling into it! Further, note that such immunity is regarded here as the direct outcome of the victors conduct and character. Transient deeds consolidate into permanent character. Beds of sandstone rock thousands of feet thick are the sediments dropped from vanished seas or borne down by long dried-up rivers. The actions which we often so unthinkingly perform, whatever may be the width and the permanency of their affects external to us, react upon ourselves, and tend to make our permanent bent or twist or character. The chalk cliffs of Dover are skeletons of millions upon millions of tiny organisms, and our little lives are built up by the recurrence of transient deeds which leave their permanent marks upon us. They make character, and character yonder determines position. The little life here determines the sweep of the great ones that lie yonder. The victor wears his past conduct and character, if I may so say, as a fireproof garment, and if he entered the very furnace heated seven times hotter than before there would be no smell of the fire upon him. He that overcometh shall not be hurt of the second death.
II. Now, note, the Christian motive contained in the victors reception of a great good. I will give him a crown of life. I need not remind you, I suppose, that this metaphor of the crown is found in other instructively various places in the New Testament. It is life considered from a special point of view that is set forth here. It is kingly life. Of course, that notion of regality and dominion as the prerogative of the redeemed and glorified servants of Jesus Christ is for ever cropping up in this book of the Revelation. And you remember how our Lord has set an example of setting it forth when He said, I will give thee authority over ten cities. The rule over ourselves, over circumstances, the deliverance from the tyranny of the external, the deliverance from the slavery of the body and its lusts and passions, these are all included. The man that can will rightly, and can do completely as he rightly wills, that man is a king. But there is more than that. There is the participation in wondrous, and for us inconceivable, ways, in the majesty and regality of the King of kings and Lord of lords. But remember that this conception of a kingly life is to be interpreted according to Christs own teaching of that wherein loyalty in His kingdom consists. For heaven, as for earth, the token of dominion is service, and the use of power is beneficial. That life is a triumphant life. The crown was laid on the head of the victor in the games. If we do our work, and fight our fight down here as we ought, we shall enter into the great city not unnoticed, not unwelcomed, but with the praise of the King and the paeans of His attendants. I will confess his name before My Father and the holy angels. That life is a festal life. Royalty, triumph, festal goodness, all fused together, are incomplete, but they are not useless symbols; may we experience their fulfilment! Hope is surely a perfectly legitimate motive to appeal to. (A. Maclaren, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
The Epistle to the Church at Smyrna.
Verse 8. Unto the angel] This was probably the famous Polycarp. See below.
These things saith the first and the last] He who is eternal; from whom all things come, and to whom all things must return. Which was dead, for the redemption of the world; and is alive to die no more for ever, his glorified humanity being enthroned at the Father’s right hand.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Smyrna was a city in Ionia; we read not when, or by whom, the gospel was first planted and a church gathered there; nor can we tell who are meant by
the angel of this church: see Rev 1:20. That it was no single person is probable, for he speaks plurally, Rev 2:10, the devil shall cast some of you, ex umwn, into prison.
These things saith the first and the last, which was dead, and is alive: for the meaning of this phrase, see annotations on Rev 1:8,17,18; only it is observable how Christ, speaking to this church under great tribulation and persecution, fits a name proper to comfort them; for he himself was dead, and yet now alive, and he living, those that believe in him, because he lives, shall live also, Joh 14:19; and as he was the first, so he will be the last, surviving all his enemies, and be at last a conqueror over them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. Smyrnain Ionia, a littleto the north of Ephesus. POLYCARP,martyred in A.D. 168,eighty-six years after his conversion, was bishop, and probably “theangel of the Church in Smyrna” meant here. The allusions topersecutions and faithfulness unto death accord with this view.IGNATIUS [The Martyrdomof Ignatius 3], on his way to martyrdom in Rome, wrote toPOLYCARP, then (A.D.108) bishop of Smyrna; if his bishopric commenced ten or twelve yearsearlier, the dates will harmonize. TERTULLIAN[The Prescription against Heretics, 32], and IRENUS,who had talked with POLYCARPin youth, tell us POLYCARPwas consecrated bishop of Smyrna by St. John.
the first . . . the last . .. was dead . . . is aliveThe attributes of Christ mostcalculated to comfort the Church of Smyrna under its persecutions;resumed from Rev 1:17; Rev 1:18.As death was to Him but the gate to life eternal, so it is to be tothem (Rev 2:10; Rev 2:11).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And unto the angel of the church in Smyrna write,…. Of the city of Smyrna, [See comments on Re 1:11]. That there was a church of Christ here is not to be doubted, though by whom it was founded is not certain; very likely by the Apostle Paul, who was in those parts, and by whose means all Asia heard the Gospel of Christ, Ac 19:10. Some think the present angel or pastor of this church, was Polycarp, the disciple of John. Irenaeus f, who knew him, says he was appointed bishop of Smyrna by the apostles. Here he suffered martyrdom, and was buried: the large amphitheatre, in which he was put to death, is still to be seen, and his sepulchre is yet preserved in this place g: a very famous epistle, sent by this church at Smyrna to the churches at Pontus, giving an account of the martyrdom of Polycarp, and others, is extant in Eusebius h. According to the Apostolical Constitutions i, the first bishops of Smyrna were Aristo Strataeas and Aristo the second, and Apelles, of whom mention is made in Ro 16:10; and who is reckoned among the seventy disciples; [See comments on Lu 10:1]; and is said to be bishop of Smyrna before Polycarp; who succeeded Polycarp, I do not find; but it is said there was a church at Smyrna in the “third” century; and so there was in the beginning of the “fourth”, since there was a bishop from hence in the council at Nice: and in the “fifth” century, mention is made of several bishops of this place; as of Cyrus, a native of Constantinople; and Protherius, who, it is thought, succeeded him, and was present in the synod at Chalcedon; and Aethericus, who assisted at three synods in this century, at Constantinople, Ephesus, and Chalcedon: and in the “sixth” century, there was a bishop of Smyrna in the fifth synod held at Rome and Constantinople: and even in the “eighth” century, one Antony, a monk, supplied the place of the bishop of Smyrna in the Nicene synod k. The Turks have in this place now thirteen mosques, the Jews two synagogues, and of the Christians there are two churches belonging to the Greeks, and one to the Armenians l. This church, and its pastor, represent the state of the church under the persecutions of the Roman emperors. Smyrna signifies “myrrh”, which being bitter of taste, is expressive of the bitter afflictions, and persecutions, and deaths, the people of God in this interval endured; and yet, as myrrh is of a sweet smell, so were those saints, in their sufferings for Christ, exceeding grateful and well pleasing to him; wherefore nothing is said by way of complaint to this church; not that she was without fault, but it was proper to use her tenderly in her afflicted state: and, as Dr. More observes, as myrrh was used in the embalming of dead bodies, it may point to the many deaths and martyrdoms of the saints in this period, whereby their names and memories are perpetuated and eternized.
These things saith the first and the last, which was dead, and is alive. Of these characters of Christ, [See comments on Re 1:8],
[See comments on Re 1:11],
[See comments on Re 1:17],
[See comments on Re 1:18]; and they are very appropriately mentioned, to encourage the saints under their sufferings of death; since Christ, who is the eternal God, had in human nature tasted of the bitterness of death for them, and was risen again; suggesting, that though they were called to undergo the bitterest deaths for his sake, they should be raised again as he was, and live with him for ever. The Ethiopic version reads, “thus saith the holy Spirit”; but it cannot be said of him that “he was dead”.
f Adv. Haeres. l. 3. c. 3. g Vid. Smith. Notitia septem Eccles. Asiae, p. 164, 165. h Hist. Eccles. l. 4. c. 15. i L. 7. c. 46. k Hist. Eccles. Magdeburg. cent. 3. c. p. 2. cent. 4. c. 2. p. 3. cent. 5. c. 2. p. 3. c. 10. p. 595, 596. cent. 6. c. 2. p. 4. cent. 8. c. 2. p. 4. l Smith. Notitia, p. 167.
Fuente: John Gill’s Exposition of the Entire Bible
| The Church in Smyrna. | A. D. 95. |
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.
We now proceed to the second epistle sent to another of the Asian churches, where, as before, observe,
I. The preface or inscription in both parts. 1. The superscription, telling us to whom it was more expressly and immediately directed: To the angel of the church in Smyrna, a place well known at this day by our merchants, a city of great trade and wealth, perhaps the only city of all the seven that is still known by the same name, now however no longer distinguished for its Christian church being overrun by Mahomedism. 2. The subscription, containing another of the glorious titles of our Lord Jesus, the first and the last, he that was dead and is alive, taken out of Rev 1:17; Rev 1:18. (1.) Jesus Christ is the first and the last. It is but a little scantling of time that is allowed to us in this world, but our Redeemer is the first and the last. He is the first, for by him all things were made, and he was before all things with God and was God himself. He is the last, for all things are made for him, and he will be the Judge of all. This surely is the title of God, from everlasting and to everlasting, and it is the title of one that is an unchangeable Mediator between God and man, Jesus, the same yesterday, to-day, and for ever. He was the first, for by him the foundation of the church was laid in the patriarchal state; and he is the last, for by him the top-stone will be brought forth and laid in the end of time. (2.) He was dead and is alive. He was dead, and died for our sins; he is alive, for he rose again for our justification, and he ever lives to make intercession for us. He was dead, and by dying purchased salvation for us; he is alive, and by his life applies this salvation to us. And if, when we were enemies, we were reconciled by his death, much more, being reconciled, we shall be saved by his life. His death we commemorate every sacrament day; his resurrection and life every sabbath day.
II. The subject-matter of this epistle to Smyrna, where, after the common declaration of Christ’s omniscience, and the perfect cognizance he has of all the works of men and especially of his churches, he takes notice,
1. Of the improvement they had made in their spiritual state. This comes in in a short parentheses; yet it is very emphatic: But thou art rich (v. 10), poor in temporals, but rich in spirituals–poor in spirit, and yet rich in grace. Their spiritual riches are set off by their outward poverty. Many who are rich in temporals are poor in spirituals. Thus it was with the church of Laodicea. Some who are poor outwardly are inwardly rich, rich in faith and in good works, rich in privileges, rich in bonds and deeds of gift, rich in hope, rich in reversion. Spiritual riches are usually the reward of great diligence; the diligent hand makes rich. Where there is spiritual plenty, outward poverty may be better borne; and when God’s people are impoverished in temporals, for the sake of Christ and a good conscience, he makes all up to them in spiritual riches, which are much more satisfying and enduring.
2. Of their sufferings: I know thy tribulation and thy poverty–the persecution they underwent, even to the spoiling of their goods. Those who will be faithful to Christ must expect to go through many tribulations; but Jesus Christ takes particular notice of all their troubles. In all their afflictions, he is afflicted, and he will recompense tribulation to those who trouble them, but to those that are troubled rest with himself.
3. He knows the wickedness and the falsehood of their enemies: I know the blasphemy of those that say they are Jews, but are not; that is, of those who pretend to be the only peculiar covenant-people of God, as the Jews boasted themselves to be, even after God had rejected them; or of those who would be setting up the Jewish rites and ceremonies, which were now not only antiquated, but abrogated; these may say that they only are the church of God in the world, when indeed they are the synagogue of Satan. Observe, (1.) As Christ has a church in the world, the spiritual Israel of God, so the devil has his synagogue. Those assemblies which are set up in opposition to the truths of the gospel, and which promote and propagate damnable errors,–those which are set up in opposition to the purity and spirituality of gospel worship, and which promote and propagate the vain inventions of men and rites and ceremonies which never entered into the thoughts of God,–these are all synagogues of Satan: he presides over them, he works in them, his interests are served by them, and he receives a horrid homage and honour from them. (2.) For the synagogues of Satan to give themselves out to be the church or Israel of God is no less than blasphemy. God is greatly dishonoured when his name is made use of to promote and patronize the interests of Satan; and he has a high resentment of this blasphemy, and will take a just revenge on those who persist in it.
4. He foreknows the future trials of his people, and forewarns them of them, and fore-arms them against them. (1.) He forewarns them of future trials: The devil shall cast some of you into prison, and you shall have tribulation, v. 10. The people of God must look for a series and succession of troubles in this world, and their troubles usually rise higher. They had been impoverished by their tribulations before; now they must be imprisoned. Observe, It is the devil that stirs up his instruments, wicked men, to persecute the people of God; tyrants and persecutors are the devil’s tools, though they gratify their own sinful malignity, and know not that they are actuated by a diabolical malice. (2.) Christ fore-arms them against these approaching troubles, [1.] By his counsel: Fear none of these things. This is not only a word of command, but of efficacy, no, only forbidding slavish fear, but subduing it and furnishing the soul with strength and courage. [2.] By showing them how their sufferings would be alleviated and limited. First, They should not be universal. It would be some of them, not all, who should be cast into prison, those who were best able to bear it and might expect to be visited and comforted by the rest. Secondly, They were not to be perpetual, but for a set time, and a short time: Ten days. It should not be everlasting tribulation, the time should be shortened for the elect’s sake. Thirdly, It should be to try them, not to destroy them, that their faith, and patience, and courage, might be proved and improved, and be found to honour and glory. [3.] By proposing and promising a glorious reward to their fidelity: Be thou faithful to death, and I will give thee a crown of life. Observe, First, The sureness of the reward: I will give thee. He has said it that is able to do it; and he has undertaken that he will do it. They shall have the reward from his own hand, and none of their enemies shall be able to wrest it out of his hand, or to pull it from their heads. Secondly, The suitableness of it. 1. A crown, to reward their poverty, their fidelity, and their conflict. 2. A crown of life, to reward those who are faithful even unto death, who are faithful till they die, and who part with life itself in fidelity to Christ. The life so worn out in his service, or laid down in his cause, shall be rewarded with another and a much better life that shall be eternal.
III. The conclusion of this message, and that, as before, 1. With a call to universal attention, that all men, all the world, should hear what passes between Christ and his churches–how he commends them, how he comforts them, how he reproves their failures, how he rewards their fidelity. It concerns all the inhabitants of the world to observe God’s dealings with his own people; all the world may learn instruction and wisdom thereby. 2. With a gracious promise to the conquering Christian: He that overcometh shall not be hurt of the second death, v. 11. Observe, (1.) There is not only a first, but a second death, a death after the body is dead. (2.) This second death is unspeakably worse than the first death, both in the dying pangs and agonies of it (which are the agonies of the soul, without any mixture of support) and in the duration; it is eternal death, dying the death, to die and to be always dying. This is hurtful indeed, fatally hurtful, to all who fall under it. (3.) From this hurtful, this destructive death, Christ will save all his faithful servants; the second death shall have no power over those who are partakers of the first resurrection: the first death shall not hurt them, and the second death shall have no power over them.
Fuente: Matthew Henry’s Whole Bible Commentary
In Smyrna ( ). North of Ephesus, on a gulf of the Aegean, one of the great cities of Asia (province), a seat of emperor-worship with temple to Tiberius, with many Jews hostile to Christianity who later join in the martyrdom of Polycarp, poor church (rich in grace) which receives only praise from Christ, scene of the recent massacre of Greeks by the Turks. Ramsay (op. cit., p. 251) terms Smyrna “the City of Life.” Christianity has held on here better than in any city of Asia.
The first and the last ( ). Repeating the language of 1:17.
Which was dead ( ). Rather, “who became dead” (second aorist middle indicative of ) as in 1:18.
And lived again ( ). First aorist (ingressive, came to life) active of ( in 1:18). Emphasis on the resurrection of Christ.
Fuente: Robertson’s Word Pictures in the New Testament
Smyrna. Lying a little north of Ephesus, on a gulf of the same name. The original city was destroyed about B. C. 627, and was deserted and in ruins for four hundred years. Alexander the Great contemplated its restoration, and his design was carried out after his death. The new city was built a short distance south of the ancient one, and became the finest in Asia Minor, being known as the glory of Asia. It was one of the cities which claimed the honor of being Homer’s birthplace. A splendid temple was erected by the Smyrnaeans to his memory, and a cave in the neighborhood of the city was shown where he was said to have composed his poems. Smyrna’s fine harbor made it a commercial center; but it was also distinguished for its schools of rhetoric and philosophy. Polycarp was the first bishop of its church, which suffered much from persecution, and he was said to have suffered martyrdom in the stadium of the city, A. D. 166. It is argued with some plausibility that Polycarp was bishop of Smyrna at the time of the composition of Revelation, and was the person addressed here. This question, however, is bound up with that of the date of composition (see Trench, ” Epistles to the Seven Churches “). The city was a seat of the worship of Cybele the Mother of the gods, and of Dionysus or Bacchus.
Was dead [ ] . Lit., became dead.
Is alive [] . Lit., lived. Rev., properly, lived again; the word being used of restoration to life. See, for a similar usage, Mt 9:18; Joh 5:25.
Fuente: Vincent’s Word Studies in the New Testament
THE MESSAGE TO SMYRNA
1) “And unto the angel of the church in Smyrna write,”
ai to angelo tes in Smyrna ekklesias grapson) “And to the messenger of the church in Smyrna write,” The term Smyrna, meaning (myrrh) is located about forty miles north of Ephesus; known by the modern name of Ismir, it is a modern seaport city of more than 100,000 people.
2) “These things saith the first and the last,” (tade legei ho protos kai ho eschatos) “These things (included in this letter) says the first (one) and the last (one),” or one who is first and last, the term used to identify the one true God, manifested in his Son Jesus Christ, Joh 1:14; Heb 1:1-4; Rev 1:8; Rev 1:17-18.
3) “Which was dead and is alive,” (hos egeneto nekros kai ezesen) “Who became a dead corpse and lived (lives) again.” His is the revealed mystery of Godliness, alive forevermore, 1Ti 3:16; Rev 1:18.
No reproach is leveled or directed against this church. It appears that he was preparing her for greater trials and blessings, 1Co 10:13. This is the city where Polycarp, an early Christian historian was later martyred.
Fuente: Garner-Howes Baptist Commentary
THE CHURCH AT SMYRNA
Rev 2:8-11
IN speaking to you touching the Church at Ephesus, it was suggested as a possible explanation of its having the first place in these Epistles to the Churches, that it had been the residence of the Apostle Paul for three years, and in addition was the home of the Apostle John in the latter days of his life, and the field of his later ministry. It was also a Church of importance, and by its strength of numbers, as well as its spiritual power, was entitled to prominence.
The Church at Smyrna was in the place next nearest to Patmos, and in its strength it was second to that at Ephesus. This city of Smyrna, situated at the head of a beautiful bay about forty miles northwest of Ephesus, still exists, and is a commercial center today, from which railroads radiate much after the fashion of our modern western cities. In its early days it was one of the most beautiful cities of the Orient, celebrated for its games, its library, its temples, and its sacred festivals. It is probable that Paul preached the Gospel there and founded a church while acting Pastor at Ephesus; and according to what seems an authoritative tradition, Polycarp was for a long time the Bishop of Smyrna, and suffered his martyrdom in that place, after eighty-six years of loyal service to God.
His death was the earnest of the persecutions to come, for it was Smyrna, the hillside of Pagis, on which Polycarp was burned, that Diocletian reddened with the blood of more than 2, 000 martyrs in the first days of the fourth century.
Such was and is the city in which was located the Church to whose Angel, or Bishop, the Spirit-guided John wrote,
These things saith the First and the Last, which was dead, and is alive;
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.
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.
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.
For the Church at Ephesus Christ has His commendations, His criticisms, and His counsels; and for the Church at Smyrna He has comfort, encouragement and a crown.
COMFORT
I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them that say they are Jews.
I know, as Joseph Parker says, Christ assures His people that He is intimately acquainted with every feature of their history. It is something to know that every wound, every pang, every sorrow we endure for Christ is perfectly known to Him, who carried our sorrows and bare our sicknesses. How deep-so-ever the secrecy in which your tears are showered, the eye of Jesus is full upon you in every crisis of woe, and, when, in the bitterness of imagined solitude, you exclaim, Oh that I knew where I might find Him! He reveals Himself through the darkness of your grief and says with His own infinite tenderness, I know, I know! Is that not enough?
There is comfort in, His knowledge of ones service. Every worker is a more effective one because of the eyes that are upon him; the eyes of his enemies spur him to strenuous endeavor, while the eyes of his friends inspire him for the most magnificent undertaking.
Some of you have read Dr. Gordons book on How Christ Came to Church, the dream or vision of that good man, in which he thought he saw Jesus Christ in his church, sitting in the pew before him, with His loving, penetrating eyes full upon him; and you know how profound was the impression of that dream, and what a marked change it made in Gordons ministry, because it brought him face to face with the fact that the Masters eyes were constantly upon him. It impressed the statement of this text, namely, that touching everything he did Christ could say; yea, Christ was saying, I know! I know all about your service. I know when it is faithful; I know when it is deficient. I know when it is sincere; I know when it is shallow. I know when it is Spirit-inspired and Spirit-guided, and I know when it is selfishly rendered. I know.
Ah, beloved, if we keep those two words in mind, they must have their effect in all our work.
When Phidias was working on the statue of Diana for the Acropolis at Athens, he was perfecting her hair, bringing out with the keen edge of his chisel every line and filament, when a passer-by said, What is the use of such painstaking with that part of the work? That statue is to go up a hundred feet high, and the back of the head will be toward the wall and nobody can see it. To this criticism Phidias replied, The gods will see it, and he carved on.
Beloved, when tempted to leave any work deficient, and Satan shall whisper of the deficiency, Nobody will know, listen, and hear the Son of God saying, I know. I know thy works. And when, with painstaking you have perfected something; some plan, some project, and the public seems unappreciative, and your heart is tempted to grow sore, listen again and be comforted by the words of the Christ, I know thy works.
There is here, also, solace for your suffering.
I know thy * * 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.
I recall that when a little boy and any trouble overtook me, I could bear it much more bravely after my mother knew it; and, if in the silent watches of the night, sickness was smiting, it was so much easier to endure when sure that she was awake and watching.
When we come to the years of maturity, somebody else takes the mothers place and the place of fatherthe sympathetic brother or sister, or more likely, the husband or wife! To these we look, and if there come tribulations, if poverty overtakes us, if somebody blasphemes our name, we are comforted after we have confided, and are assured that they know.
But, to the Christian, the assurance that He
Christ knows our every tribulation, our every trial, our every temptation, should be the sweetest comfort.
Henry Ward Beecher said, What cares the child when the mother rocks it, though all storms beat without? So we, if God doth shield and tend us, shall be heedless of the tempests, and blasts of life, blow they ever so rudely.
ENCOURAGEMENT
Christs knowledge of us is also the basis of the Christians courage.
It puts him above his poverty. When John, guided by the Holy Ghost, penned these words, I know thy * * poverty, he was anticipating a time to come, when, through persecution, the faithful should be poverty-stricken, even as it was in the reign of Diocletian, and to a degree had been from the very first.
He put into parenthesis here the uplifting sentence, (but thou art rich). He would take the thought from the dry crust of bread, and the cup of water, upon which the persecuted Christian had to subsist and turn it to that inheritance incorruptible, and undefiled, and that fadeth not away, reserved in Heaven for you.
The question of riches and poverty is not merely one of money or its equivalent. A mans life consisteth not in the abundance of the things which he possesseth; the good man possesses that which is more to be prized than gold; the humblest servant of Jesus Christ, who is loyal and loving, has treasures better than silver. True riches are more a question of morals than of money, of sincerity and godliness than of silver and gold.
This Church at Smyrna was poor in material wealth, but Christ declared her rich. Was He not right? Paradoxical as this parenthesis seems, it speaks an evident truth.
The father of Jeremy Taylor was a poor barber, but was he not rich in his boy, destined to become the great preacher?
The father of George Fox was a plain shoemaker, skimped in domestic necessities. Was he not rich in his son?
The father of Haydn was a poor carpenter, but if you would know what wealth was in his house, ask the lovers of music! We might also mention those men who brought up, as their own boys, John Bunyan, Zwingle, Luther, Buchanan, and others; but what need?
Of every Christian, and of every church, that is faithful in service, affectionate in spirit, and consistent in conduct, Christ is saying, Thou art rich, and by that sentence is putting him and it above all poverty.
Christs knowledge of us prepares us against persecution.
I know the blasphemy of them which say they are Jews, and are not; but are the synagogue of Satan.
In this Church there were men and women who claimed to be Gods own, who pretended to special favor for the Father, but who were blasphemers and persecutors; and to those tempted to despair, on account of these evil tongues, tempted to give up hope on account of these hypocrites, Christ said, Remember! I know. And, only in proportion as men rise to that realization do they find it possible to act on that part of the sermon on the mount which says,
Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake.
Rejoice, and be exceeding glad: for great is your reward in Heaven: for so persecuted they the Prophets which were before you.
Christs knowledge of us should possess us with patience.
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.
I have no doubt that Christ who knows the end from the beginning, knew of the persecutions that would eventually fall to His people; persecutions that would tear them, and tempt them to impatience and hopelessness. But He encourages to patience instead, by reminding them that their sufferings would be shortly at an end. It is supposed by many that the ten days here were typical of the ten years, beginning with 303 when Bibles were burned, Christian churches were utterly destroyed, Christian officers in state and army were compelled to sacrifice to the gods or forfeit their positions, and Christian worshipers might be killed by whoever took pleasure in shedding their blood. But Christ means to say, What of it? Ten years will soon pass and your light affliction, which will be but for a moment will work out for you a far more exceeding and eternal weight of glory. We are quite inclined to the notion that eight frightful persecutions have already stained the pages of history with martyrs blood. Russia is now enacting the ninth, millions having perished under Bolshevism, and only the final tribulation remains to bring the tenth.
But, this text has a present-day application. I know not what your trouble may be, but He knows. If it is a physical infirmity, He knows; if it is an affair of business, touching which the cloud that was once no larger than a mans hand has now overspread the sky, throwing its deepest shadows across your path, He knows. If it is an affair of the home, unfaithfulness, or intemperance, or incompatibility, He knows. Whatever it is, He is saying, Ten days and it will be over, and when the shadows are past, the sun will shine again, and the very sorrow whose bitter dregs you have had to drink, will prepare you the better for the angel-food God has prepared for His suffering ones. Patience! Your Master has been under the deeper shadows and the more dreadful sorrows, and coming out of it all into the open; out of disappointments, out of blasphemies, out of persecutions, out of the shadows of Gethsemane, out of the sufferings of Calvary, out of the chill of Josephs tomb into the sweet fellowship of the Father. He says, Be of good cheer; I have overcome. By My grace ye can, ye will.
CROWN
Ah, there are compensations with Christ. For the man of tribulation, and of poverty, the man who has endured blasphemy, who has suffered imprisonment, there is compensation, provided he remains faithful. Christ has said it.
I will give thee a crown of life.
Yes, it is a crown of life; no crown of gold, no crown of diamonds. These are dead and valueless things. When I get to Heaven, I do not expect to be wearing a crown of gold, studded with precious stones, any more than I expect, while yet on earth, to do the same. If they gave me one, I should not want to wear it. Instead of casting it at Christs feet, I think I would fling it down to earth, in the hope that some saintly man would lay hold of it and sell it to the jewelers and use the results to preach the Gospel to dying men.
But, the crown of lifethat is a different thing. That is the thing that is promised. LIFE! That is a precious thing. Life, with all of its potencies, all of its possibilities, all of its opportunities! Life, with all of its service, with all of its sanctities! Ah, that is the crown I covet!
I believe with Dr. John Watson that there is a science of life. No man can afford to neglect his body or mind. He is bound to live clearly and think clearly under penalty of life-failure. But it is within his soul that he comes to his full height, for it is there he touches the unseen and has fellowship with God. Religion is the same thing to the soul that health is to the body and culture to the mind. It is life in excelsis. The perfection and fruition of our purest and most delicate instincts, the consecration and crown of our whole being. This is the crown Christ wants to give us. I am come that they might have life, and that they might have it more abundantly.
This crown of life is Christs gift.
I will give unto thee a crown of life.
Oh, men and women, hungering for a higher life, a life larger in usefulness; a life sweeter in spirit; a life more saintly in conduct; a life more Christlike in character; a life that shall bless everything beneath it as the clouds do; a life that shall contribute to everything above it, as does our old mother earth. This can come from Christ alone. It is His crown of blessing. It is His best gift, and it is so great a boon that none but the very God can grant it; but He offers it.
The beginnings of that boon may be today, but the end of that blessing even eternity can never fully reveal, and the condition of the crown of life is, Be thou faithful.
But, beloved, before I finish, let us attend to the last sentence, 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.
Jesus means to say that His children shall never be spoiled of this invaluable possession of life. The first death may come, and strike down the body, but the second death shall leave unhurt the soul, or life, of the consecrated. When Christ gives us the crown of life, He puts us into possession of a talisman against the second death. When He arose from the grave, He accomplished for His own an everlasting conquest. When He arose from the tomb, He triumphed not only over it, but over that last enemydeath, who would fain have sent Him through it to hell. And the crown of life which He gives to His own is nothing other than the right to share with Him in that all-glorious victory over death, and what a victory it will be!
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL AND EXEGETICAL NOTES
Rev. 2:8. Was dead and lived again (R.V.).Both the death and the return to life are assigned to a past time. The appropriateness of this presentation of Christ lies in the fact that the epistle was addressed to a persecuted Church, exposed even to the peril of martyrdom. They, even as their Lord, might have to go through death to life.
Rev. 2:9. Works.Omitted in R.V. Tribulation.Trench explains the origin of this word (Study of Words, p. 8). Poverty.Attendant on the persecution. When turned out of the synagogue, on becoming Christians, Jews were often deprived of their property. Rich.In character, and Divine approval. Blasphemy.A term usually and properly applied to God; here meaning reviling, insult, calumny. Synagogue of Satan.With simple meaning of congregation of deceivers. A company of people bearing the image of Satan, copying his example, doing his work, and supporters of his rule. Here Satan is treated as the ideal deceiver, who represents these deceivers. No argument in relation to his personality can safely be drawn from such figurative expressions as these.
Rev. 2:10. Devil.Representing the informers against, accusers of, the Christians, and persecuting magistrates. Prison.The first degree of punishment. Tried.In the sense of tempted to apostatise. Ten days.Not literal ten days; the expression is figurative, and means a strictly limited and relatively short time. Faithful.Constant, persistent. Death. suggests here a violent death. Crown of life.I.e., eternal life as a crown, or sealing of the faithfulness. See 1Pe. 5:4; 2Ti. 4:8.
Rev. 2:11. Second deathCompare Rev. 20:6; Rev. 20:14, Rev. 21:8. It points to a death other than the death of the body. It is used in the Chaldee paraphrase. Carpenter says: The life of the spirit is the knowledge of God (Joh. 17:3); the death of the spirit, or the second death, is the decay or paralysis of the powers by which such a knowledge was possible, and the experience of the awfulness of a life which is without God.
MAIN HOMILETICS OF THE PARAGRAPH.Rev. 2:8-11
Cheer for the Faithful.He who spake in parables, as the human Christ, speaks in figures and symbols as the Living Christ. Smyrna, now Ismir is still an important commercial city of Ionia, with a population of some hundred and twenty thousand. It claims to be the birthplace of Homer. The vine was much cultivated; Dionysos, the God of wine, was worshipped, and intemperance was the characteristic sin of the inhabitants. Dionysos represents the productive, overflowing, intoxicating power of nature, and of this, wine is the natural and appropriate symbol. The association of Polycarp with this epistle is very uncertain, but his martyrdom may be used as illustration. Perhaps he was ordained by St. John; he succeeded Bucolus as bishop of Smyrna, and was martyred A.D. 156, or 157, in the reign of Marcus Antoninus. Evidently the one thing specially noticed by the Living Christ, when inspecting this Church, is its heroic endurance of outward persecution. It was severely subject to the strain of circumstances, and bore it nobly and well. Smyrna suffers for the sake of its culture (as Job did); other Churches suffer as discipline for correction. It is important to face the fact, that a godly individual may be called to suffer simply as an agency to secure his higher culture; and it is equally true that a Christian Church may be put into circumstances of grave anxiety and distress, with a view to securing its spiritual culture.
I. The figure in which the Living Christ appears to this Church.The first and the last, which was dead and lived again. The key-note of the epistle is this: Christ died to live againto live truly. You die, and you too shall live againshall live indeed. (Some think the figure may be suggested by the legend of the violent death, and the resurrection, of Dionyses; but see Rev. 1:17-18.)
II. The things noticed in this Church by the Living Christ.The word works is best understood, not as active, energetic, enterprising works, but as suggested by the two following and explanatory terms, labour, or strain, bearing, and patience, the virtue of the sufferer. The works of Smyrna were passive-bearing rather than active-doing. The Living Christ finds no ground of open complaint; and yet, the very fact that there was need for disciplinary and culturing trouble to do a gracious work in the Church, implies some imperfection. The Living Christ saw three things.
1. The tribulation the Church had to endure.
2. The poverty of circumstances which the tribulation involved; and
3. The insults offered by the bigoted Jewish party. Each of these troubles would be hard to bear; the three together made a hard lot indeed. The question of supreme interest to Him who inspected the Church was this: Would they liveas they might liveby getting from under the pressure of these evils? Or were they willing to diedie to self, as they might dieby nobly yielding to bear them? If they would live by denying Christ, then they would die to the eternal life. If they would die, by suffering for Christ, then they should live to the eternal life. Illustrate by the familiar picture, Diana or Christ? Matamoros, the Spanish martyr, is reported to have said, I purpose, to be steadfast to the end, be that what it may.
III. The message sent to the Church by the Living Christ.It was the anticipation of further strain, to which the Church would be subject, and a gracious warning in relation to it. Prison and death; not relief, but more trial. Ten days; the figure of completeness as a test, but implying a limited time. But the warning blends with encouragement and assurance. Be thou faithful unto death, and I will give thee a crown of life. It seems that the priests of Dionysos were presented with a crown; but the crown that Jesus gives is a crown of life. The story of the martyrdom of Bishop Polycarp closes with the words, By his patience he overcame the unrighteous ruler, and received the crown of immortality.
IV. The provision which the Living Christ makes for those who overcome.Not be hurt of the second death. That expression, second death, is not to be found in either the gospels or the epistles. Here is a strange thing: they were to conquer by yielding, to overcome by dying. Deaththe consummation of persecution and suffering, is the prominent figure of this message. Christ suffered unto death, and gained His victory through death. They were to be faithful unto death, and so they were to be secured from the second death. The first death is death unto self. The second death is death unto God. Suffer the first, and you are saved from the second. In this we find but a repetition of our Lords earthly teachings, for He said, He that findeth his life shall lose it, and he that loseth his life for My sake shall find it. See the principle illustrated in the Church at Smyrna, regarding Bishop Polycarp as its type. He was aged when arrested. He was offered his life if he would sacrifice to the Emperor. And though he was aged, life was precious. He died unto self, and lives unto God. See the principle illustrated in a Church of to-day. A Church may have to pass through times of outward trouble as correction, but it is also true that the purpose of the trouble may only be culture. Can it bear? Can it suffer? Can it even be crushed, and, as it were, die? If it can, what shall it win? Show what features of the higher Church-life can be won only through the experience of well-borne suffering. There are martyrs who do not diewho are just heroic endurers. And, both as individuals and as Churches, we need to think of ourselves as those who serve Him who died to self, and lived, and lives, to God.
Note on Dionysos.The tutelary deity of Smyrna was the god of wine, who represented the productive, overflowing, and intoxicating power of nature. The story of the violent death and subsequent resurrection of this god was particularly celebrated by the people of Smyrna, and there may be a reference to this in the figure chosen to represent Christ. Was dead, and is alive again. The priests who annually presided at the celebration of the resurrection of Dionysos were persons of distinction, and at the end of their year of office they were presented with a crown.
SUGGESTIVE NOTES AND SERMON SKETCHES
Rev. 2:9. Poverty in the Early Churches.Persecution has its heroic side, and under its stimulus men may do and dare much; but when, in addition to this, there is the daily pressure of ignoble cares, the living as from hand to mouth, the insufficient food and the scanty, squalid clothing of the beggar, the trial becomes more wearying, and calls for greater fortitude and faith. We do not sufficiently estimate, I believe, this element in the sufferings of the first believers. Taken for the most part from the humbler class of artizans; often thrown out of employment by the very fact of their conversion, with new claims upon them from the afflicted members of the great family of Christ close at hand or afar off, and a new energy of sacrifice prompting them to admit those claims; subjected, not unfrequently, to the spoiling of their goods (Heb. 10:34);we cannot wonder that they should have had little earthly store, and that their reserve of capital should have been rapidly exhausted. Poverty brought with it some trials to which those who had been devout Jews (Israelites) before their conversion, and who had not ceased to claim their position as such, would be peculiarly sensitive. In the synagogue which they had been in the habit of attending, and which there was no reason for their at once forsakingperhaps even in the assemblies of Jewish disciples, which still retained the old name and many of the old usagesthey would find themselves scorned and scoffed at, thrust into the background, below the footstool of the opulent traders in whom a city like Smyrna was sure to abound (Jas. 2:2-3). The hatred which the unbelieving Jews felt for the name of Christ would connect itself with their purse-proud scorn of the poor and needy, and those beggars of Christians would become a byword of reproach.Dean Plumptre.
Rev. 2:10. Faithful. Christian Faithfulness.Bishop Polycarp was martyred A.D. 168, long years after the book of Revelation was written, but his story glorifies the place (see Illustrations). In most of the other messages, complaint and commendation are blended. In this to Smyrna there is no complaint. The point of the message is, that this Church must expect unusual trouble. And that is Gods frequently allotted experience for the unusually devout: the better souls are the very ones that respond best to the holy, refining fires; fine gold is most worth refining. Their trouble was to take three forms: the despoiling of their goods, peril of life, and calumny, or slander. Some would be cast into prison. The great tribulum, the mighty threshing roller of persecution, would go over their heap of wheat, to and fro, back and again, through the ten long years of Marcus Antoninus reign. Man would say, It is overwhelming, crushing. Christ says, the tribulum of God never crushes; it only, with strong hand, separates the chaff from the wheat, that the wheat may be gathered into the garner.
I. Our Lords call to an afflicted Church.Be faithful, even to death-limits. In all His dealings with His people, our Lord is ever more anxious about them than about their circumstances. We are worried and anxious about our circumstances, but Christ is not. His anxiety concerns our moral and spiritual state. Nothing relieves us, in times of distress and pain, like this thought: my Lord wants me to be right; and that explains why persecution abides, why misunderstandings will not get corrected, why pain cannot be taken away, why the thorn stays, and we are thrown wholly on the strengthening grace. The Living Christ does not send to Smyrna saying, I foresaw persecution and slander threatening you, and I warded it off. He does not even, when it comes upon them, put forth miraculous power for its removal. He leaves the great providential workings alone, but calls upon His people to be noble in the very midst of suffering. Be thou faithfull. Faithful is a familiar Scripture term used concerning men, and even used of God. Abraham was faithful. Moses is faithful in Mine house. Samuel was faithful to be a prophet of the Lord. Who is so faithful as Daniel? Hananiah was a faithful man. Judah is faithful with the saints. Timothy is faithful in the Lord. Tychicus is a beloved brother and faithful minister. Antipas was My faithful martyr. God is spoken of as the faithful God who keepeth covenant; and we are to commit our souls to Him as unto a faithful Creator. Christ is the Faithful Witness, and His people are saints and faithful brethren in Christ Jesus. The figure in the word is that of keeping covenant. Those who are in covenant take mutual pledges and come under mutual responsibilities. To meet those responsibilities and fulfil those pledges is to be faithful, and so the word applies to all positions of service or ministry, since all such are really covenant-positions. And we have entered into solemn and everlasting covenant with Christ. He has entrusted to us His truth, His rights, His work in the world. Every one of us lies under this holy burden, unless we be reprobates. Then, being faithful means:
1. Faithful in keeping the truth entrusted to us. It does not matter how few or how simple you make the great primary truths and principles of Christianity to be, there certainly are some truths which are characteristically Christianthat is, which have been brought to light and set forth in the world of human thought by Jesus Christ as the essential first principles of what is called the Christian system. If men do not accept these, they may call themselves by what name they please, they are not Christians. The fundamental revelation of Christ is the Fatherhood of God. This discovers the helpless, prodigal condition of man. And it prepares the way for a redemption of love, wrought by God Himself, operating, in the sphere of the senses, by the manifestation of the Son in our world, and, in the spheres of mind and soul, by the grace and power of the Holy Ghost. And the test of the acceptance of this revelation, this whole circle of truth, is the view that is taken of the person of the Lord Jesus Christ. In the Early Ages, again in the Middle Ages, and yet again now in our day, our faithfulness to the Christian truth is tested by our answer to this question concerning Christ, Whose Son is He? And the answer must ring out clear as the midnight hour from cathedral chimes: He is God manifest in the flesh. The Word was God. The Word was made flesh, and dwelt among us. We may yield a large and generous liberty to men in relation to the forms and terms in which they set the truth in Christ. But we have a trust: in regard to it we must be found faithful. We would earnestly contend for the faith once delivered to the saints, the faith of Christ, who is God; of Christ, who is Man; of Christ, who has atoned; of Christ, who does redeem; of Christ, who ever lives; of Christ, who is Head over all things to His Church; of Christ, who will one day judge the world in righteousness.
2. Faithful in manifesting the spirit that is becoming to Christs servants. For there is a spirit, a tone, an atmosphere of mind and feeling, which is peculiarly becoming to Christianity; a spirit which times of trouble, and especially times of calumny, misunderstanding, and slander, such as Smyrna passed through, seriously affect. In this, too, the Living Christ bids us Be faithful. The spirit becoming to us is comprehensively called love. Jesus bade His disciples Love one another. And St. Paul elaborates the great Christian grace in writing to the Corinthians (chap. 13). How readily those Christians at Smyrna might lose love and brotherhood when conflict of opinion and persecution arose and a mans foes were they of his own household! How difficult to keep calm, gentle, loving, when their very good was evil spoken of, and malignant Judaisers blasphemed them for their liberty in Christ! They might hold fast by the Christian truth and yet lose the Christian spirit, and so prove themselves unworthy followers of Him who, though He was reviled, reviled not again, though He suffered, threatened not; of Him who, dying on a cruel cross, prayed for His murderers, saying, Father, forgive them, for they know not what they do, passing out of life full of heavenly, Divine charity. Perhaps it is the very hardest thing we have to do in life, to be firm to the truth, manly in stating settled convictions, brave to point out public wrongs, and yet not lose love, or fail from the Christian spirit when our work is misunderstood, our purpose maligned, and slanders abound which must not be followed and fought through. Happy indeed is he who at such times may in patience possess his soul; unto whom God gives the grace of patience and gentleness, that he may be found faithful, hoping all things, enduring all things.
3. Faithful in doing that work of grace in the world which Christ wants carried through. For a Church has no right to exist, save as it is an active, working Church. A Christian man has no right to his Christian comfortings and hopes, save as he is an active, working Christian. There are spheres for every one of us. We must find for ourselves what ours is. Nobody can tell us. Having found our sphere, the text has its message for us: Be thou faithful. Our work may be witness, prayer, influence, giving, teaching, writing, ministry, or other form of service. But faithful is by no means to be confused with successful; and yet, so full of business ideas, that is very much how we read His meaning. It is not the grandest thing in life to be successful. Success is the false idol-god of this age, and strives hard to take the place of the Lord Jesus. No man ever sees the nobility of human life until he learns to put success second, and faithfulness first. Very often that very thing on which men have pityingly gazed, and called it a failure, God has regarded as among the noblest achievements of the sons of men.
II. For the faithful ones Christ keeps the holy reward, the crown of life.Bound four together at the stake, the nobles of Madagascar glorified God in the fires, faithful unto death; and as they died a lovely rainbow spanned the scene, and crowned those heroic souls. Forth from the conflict in Olympic and Isthmian games conquerors went, with circlets of ivy, or of parsley, twined about their brows; crowned, men called it, and they meant, sealed as conquerors, recognised as conquerors, stamped as kingly among their fellows, attested as heroes Worthless enough in itself, the parsley wreath expressed so much; and the city of him who wore it woke to feel its exceeding honour, and when he returned from the games, flung wide open its gates, nay, even sometimes made a new way through its walls, for him who seemed to them too noble to enter as might commoner men. And Christ gives no crown that may arrest attention for its own value. He gives one which shall be for earth and heaven, the sign of conflict maintained and victory won. The life of faithfulness shall be crowned with acceptance and permanency. The struggle for righteousness shall be crowned with the eternal seal of righteousness. The work for the glory of a completed obedience shall be sealed with the seal of sonship, and the welcome for the blessed of the Father. This is Christian life in its progress: being faithful. This is Christian life in its ending: being faithful unto death. And this is Christian life passed through into the unknown: crowned with the crown of life.
The Reward of Faithfulness.Learn that the religion of Christ
I. Requires faithfulness.To be faithful in religion means that the believer should make use of all his powers on behalf of
1. Religion.
2. Religion in the circle in which God has placed him.
3. Religion according to Gods will.
II. Requires personal faithfulness.Because every Christian
1. Has a personal work to accomplish.
2. Is endowed with power to accomplish his own work.
3. Is under a personal obligation to be faithful.
III. Requires continual faithfulness.Because
1. The work is great.
2. The time is short.
IV. The religion of Christ rewards this personal and continual faithfulness.The reward is
1. Preciousa crown.
2. Gloriousa crown of life.
3. Durablelife.
4. PersonalI will give thee.J. O. Griffiths.
Rev. 2:11. Second Death.(See Rev. 20:14-15).The imagery of the fiery lake, like that of the worm and the flame of the Valley of Hinnom, may be but imagery, but it points, at least, to some dread reality which is veiled beneath those awful symbols. What that reality is we may infer from St. Johns conceptions of the higher life. If the first death is the loss of the first or earthly life, then the second death must be the loss of that knowledge of God which makes the blessedness of eternal lifeand that loss is, at least, compatible with the thought of continuous existence. What possibilities in the far-off future were shadowed forth by the mysterious words that Death and Hades were cast into the lake of fire! As though they were to be robbed of their power to destroy, and were punished as the great enemies of God and man. How far those who were cast in with them might even there be not shut out from hope, it was not given to the seer of the Apocalypse to know, nor did he care to ask. It was enough for the faithful sufferers under persecution, who overcame in that conflict with the plurima mortis imago, to which they were exposed, to know that this was all that their enemies could inflict on them, and that the second death should have no power over them.Dean Plumptre.
Rev. 2:11. The Three Deaths of Scripture.In the New Testament, death is spoken of in three different senses. For it is regarded as simply a separation from some form of life; which modern science acknowledges to be a strictly accurate view to take of death. In scientific language, it is the cessation of a correspondence with some special environment. There is, first, physical or temporal death, which is simply separation from this present outward world, the end of our correspondence with our physical environment. There is, next, spiritual death. Here the environment is God, and death means separation from the light of His love. To be carnally minded is death (Rom. 8:6); You, who were dead in trespasses and sins (Eph. 2:1). And, lastly, there is the death to sin, the exact converse of the latterseparation from the devil and his works, through the life that is in Christ Jesus. Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord (Rom. 6:11). He that is dead is freed from sin (Rom. 6:7).
ILLUSTRATIONS TO CHAPTER 2
Rev. 2:8. Smyrna.This celebrated city is situated on the Mediterranean Sea, about forty miles north of Ephesus. It has a population of nearly 130,000, of whom 25,000 are Greeks, 10,000 Jews, 8000 Armenians, and the remainder chiefly Turks. It has twenty mosques, but the Turkish power is declining. The poppy and convolvulus are much cultivated, the latter yielding a valuable drug known as scammony.
The Beauty of Smyrna.The first sight of Smyrna, especially when approached by sea, must produce a strong impression. It presents a picture of indescribable beauty. The heights of Mount Pagus and the plain beneath, covered with innumerable houses; the tiled roofs and painted balconies, the domes and minarets of mosques glowing and glittering with the setting sun; the dark walls of the old fortress crowning the top of the mountain, and the still darker cypress groves below; shipping of every form and country covering the bay beneath; flags of every nation waving on the ships of war and over the houses of the consuls; mountains on both side of stupendous height and extraordinary outline tinted with so strong a purple, that neither these nor the golden streaks on the water could safely be attempted to be represented by the artist; at the margin of the water on the right, meadows of the richest pasture, the velvet turf contrasted with the silvery olive, and covered with cattle and tents without number;all this will at once tell the traveller that he sees before him the city extolled by the ancients under the title of the lovely, the crown of Ionia, the ornament of Asia. It will remind the Christian that he is arrived at Smyrna, the Church favoured so much beyond all the other Churches of the Apocalypse; the only city retaining any comparison with its original magnificence. Ephesus the mart of all nations, the boast of Ionia, has long dwelt in darkness, as though she had not been; the streams of her commerce, like her own numerous ports, are all dried up. Where once pro-consuls sat at Laodicea, now sit the vulture and the jackal. At Sardis, where once a Solon reminded Crsus of his mortality, the solitary cucuvaia awakens the same reflection; and if Philadelphia, Thyatira, and Pergamos continue to exist, it is in a state of being infinitely degraded from that which they once enjoyed. Smyrna alone flourishes still. Her temples and public edifices are no more; but her opulence, extent, and population, are certainly increased.Arundel.
Rev. 2:10. Faithful unto Death: Polycarp. When Polycarp, an ancient Bishop of the Church at Smyrna, was brought to the tribunal, the pro-consul asked him if he was Polycarp, to which he assented. The proconsul then began to exhort him, saying, Have pity on thine own great age. Swear by the fortune of Csar. Repent: say, Take away the atheistsmeaning the Christians. Polycarp, casting his eyes solemnly over the multitude, waving his hand to them, and looking up to heaven, said, Take away these atheists, meaning the idolaters around him. The pro-consul, still urging him, and saying, Swear, and I will release thee: reproach Christ, Polycarp said, Eighty and six years have I served Him, and He hath never wronged me; and how can I blaspheme my King who hath saved me? I have wild beasts, said the pro-consul, and will expose you to them unless you repent. Call them, said the martyr. I will tame your spirit by fire, said the Roman. You threaten me, said Polycarp, with the fire which burns only for a moment, but are yourself ignorant of the fire of eternal punishment reserved for the ungodly. Soon after this, being about to be put to death, he exclaimed, O Father of Thy beloved and blessed Son Jesus Christ! O God of all principalities and of all creation! I bless Thee that Thou hast counted me worthy of this day and this hour, to receive my portion in the number of the martyrs, in the cup of Christ. I praise Thee for all these things. I bless Thee, I glorify Thee by the eternal High Priest, Jesus Christ, Thy well-beloved Son; through whom, and with whom, in the Holy Spirit, be glory to Thee, both now and for ever. Amen.
Ignatius.Having been sent, bound, to Rome, the Roman prefect caused it to be announced that on a given day Ignatius would fight with wild beasts in the Colosseum. Into the building, which would accommodate eighty-seven thousand spectators, we are told the whole city gathered to witness the bloody spectacle. When he was in the amphitheatre, turning to the people, as one who gloried in the ignominy which was before him, Ignatius cried out, Romans, spectators of this present scene, I am here, not because of any crime, nor to absolve myself from any charge of wickedness, but to follow God, by the love of whom I am impelled, and whom I long for irrepressibly. For I am His wheat, and must be ground by the teeth of beasts, that I may become His pure bread. When he had uttered these words, the lions, being let loose, instantly flew upon him and devoured him altogether, with the exception of his larger bones; thus fulfilling his prayer that the beasts might be his sepulchre, and that nothing might be left of his body; Christ receiving greater glory from the sufferings of His servant than would have followed from his escape from the wild beasts. Thus perished one who, a short time previously, feared that he was wanting in love to Christ, seeing that he had not then been thought worthy of the crown of martydom.
Hooper.Bishop Hooper was condemned to be burned at Gloucester, in Queen Marys reign. A gentleman, with the view of inducing him to recant, said to him, Life is sweet and death is bitter. Hooper replied, The death to come is more bitter, and the life to come more sweet. I am come hither to end this life, and suffer death, because I will not gainsay the truth I have here formerly taught you. When brought to the stake, a box, with a pardon from the queen in it, was set before him. The determined martyr cried out, If you love my soul, away with it! if you love my soul, away with it!
A Greek Christian.A Turk had prevailed by artifice upon a Greek Christian, twenty-four years of age, to enter his service, abandon his faith, and embrace the tenets of Mohammed when he assumed the costume of a Mussulman. On the expiration of his engagement the Greek departed for Mount Athos, in Macedonia, and was absent about twelve months, when he returned to Smyrna; but, his conscience having reproached him for the act of apostasy of which he had been guilty, he proceeded to the Turkish judge, threw down his turban, declared he had been deceived, and would still live and die a Christian. Every effort was made to prevail on him to continue in the principles of Mohammedanism, by offering him great rewards if he did, and threatening him with the severest penalties if he did not. The Greek, having rejected every bribe, was thrust into a dungeon and tortured, which be bore most heroically, and was then led forth in public to be beheaded, with his hands tied behind his back. The place of execution was a platform opposite to one of the principal mosques, where a blacksmith, armed with a scimitar, stood ready to perform the dreadful operation. To the astonishment of the surrounding multitude, this did not shake his fortitude; and although he was told that it would be quite sufficient if he merely declared he was not a Christian, rather than do so, he chose to die. Still entertaining a hope that the young man might retract, especially when the instrument of death was exhibited, these offers were again and again pressed upon him, but without effect. The executioner was then ordered to peel off with his sword part of the skin of his neck. The fortitude and strong faith of this Christian, who expressed the most perfect willingness to suffer, enabled him to reach that highest elevation of apostolic triumph evinced by rejoicing in tribulation; when, looking steadfastly up to heaven, like the martyr Stephen, he loudly exclaimed, I was born with Jesus, and shall die with Jesus; and, bringing to recollection the exclamation of that illustrious martyr in the cause of his Divine Master, Polycarp, in this very place, he added, I have served Christ, and how can I revile my King who has kept me? On pronouncing these words, his head was struck off at once. The head was then placed under the left arm (after the Mohammedan is beheaded, the head is placed under the right arm, and in this manner he is interred) and, with the body, remained on the scaffold three days exposed to public view, after which the Greeks were permitted to bury it.
A Brave Boy.A company of boys in Chicago once endeavoured to force a boy to go with them into a garden to steal fruit. He persisted in his refusal to go with them. They threatened to duck him in the river unless he consented, but he remained firm His tormentors then forced him into the water, and wickedly drowned him, because he would not steal. There was the true hero, and the genuine spirit of a martyr. One of the local printers furnishes the following paragraph in relation to him:His father is one of our most worthy and estimable Norwegian citizens. He is a member of the Evangelican Lutheran Church, His little son, though but ten years of age, had given such true evidences of piety, and he was so intelligent and consistent in every respect, that he had also been admitted as a member of the same church. His seat in the Sabbath school was never vacant, and his lessons were always learned. It is proposed to erect a monument to his memory. Who will say that children are too young to love and obey the truth? Honour to the noble boy who was willing to die rather than sin against God.
The Young Drummer.In one of the late wars a little drummer boy, after describing the hardships of the winter campaign, the cold, the biting, the pitiless wind, the hunger and the nakedness, which they had to endure, concluded his letter to his mother with the simple and touching words, But, mother, it is our duty, and for our duty we will die.
Crowns for Conquerors.Among the Romans, with other military honours and recompenses, rich and splendid crowns were publicly bestowed upon the illustrious conqueror, and upon every man who, acting worthy of the Roman name, had distinguished himself by his valour and his virtue. In the triumph of Paulus milius, after taking king Perseus prisoner, and putting an end to the Macedonian empire, there were carried before the conqueror four hundred crowns, all made of gold, and sent from the cities by their respective ambassadors to milius, as a reward due to his valour. How beautiful and striking, then, are those promises which assure us that the Saviour shall confer crowns of immortal glory upon His persevering saints, and that before the host of angels and an assembled world!Kennett.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Strauss Comments
SECTION 5
Text Rev. 2:8-11
8 And to the angel of the church in Smyrna write: These things saith the first and the last, who was dead, and lived again 9 I know thy tribulation, and thy poverty (but thou art rich), and the blasphemy of them that say they are Jews, and they are not, but are a synagogue of Satan. 10 Fear not the things which thou are about to suffer: behold, the devil is about to 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 the crown of life. 11 He that hath an ear, let him hear what the Spirit saith to the churches. He that overcometh shall not be hurt of the second death.
Initial Questions Rev. 2:8-11
1.
How can a poverty stricken Church be rich?
2.
What does the term blasphemy mean?
3.
Does John believe that the Devil was a real person and responsible for evil?
4.
How would being thrown into prison, try or test our faith in Christ?
5.
Does the Lord expect us to be faithful, even to the point of surrendering our own lives?
6.
What does the phrase the second death mean?
The Church in Smyrna
Chp. Rev. 2:8-11
Professor William M. Ramsay called Smyrna the city of Life; it was also the seat of the Imperial Cult. Smyrna has existed from a millennium before Christ to the present. Today it is a city of over 250,000 inhabitants. The Glory of Asia stood 35 miles to the north of Ephesus. Damascus had her street called straight; and Smyrna has the Golden Street. This street was lined with infamous temples to Aphrodite, Asklepios, Apollo, and to the mighty Zeus. From a Christian perspective, its most notable contribution to the world of the N.T. was a congregation of the Lords people. Polycarp was bishop of this congregation soon after its basic departure from the biblical concept of the Church and its polity. What did our Lord think of this Church?
Rev. 2:8
John was commanded to write (see Rev. 2:1) to the angel of the Church in Smyrna. Christ addresses this congregation as the first and the last, who became (egeneto II Cor. ind.) in a single act dead and lived (ezmsen I Cor. mid. voice in a single act lived again of his own will; the force of the middle voice). The King James erroneously translates this as a present tense is alive. With His credentials of the fact of His resurrection, Christ addresses this Church. What greater grounds could there be for His demanding obedient response to His Lordship?
Rev. 2:9
Christ acknowledges that He is aware of their affliction. (Thlipis pressure, i.e., burden pressing down). Their suffering was not unknown to their God. The Lords vivid imagery is again apparent as He speaks of their poverty (ptcheia is a man who has nothing. Another term, penia means a poor man or a man who works for a living.) The great contrast was that this great commercial metropolis was rich, but the Christians were destitute.
In what way could a poverty-stricken congregation be rich? They were wealthy with the things that last faith, etc. They were building for Eternity! It was their commitment to Christ which enabled them to withstand the railing (blasphmian from two Greek words which mean to speak, to hurt). It takes Christ given courage to maintain a progressive faith, when there were no physical signs of Gods blessing (they were poverty stricken), and Jews of the synagogue of Satan were blaspheming their Christ by railing against them. The phrase a synagogue of Satan means that their assembly is dedicated really to Satan and not God.
In our day there are many learned documents written to set forth the thesis that contemporary anti-Semitism had its origin in the scriptures. They often fail to consider the Jewish enmity toward the cause of Christ (see Book of Acts) as long as Christians were a minority group.
Note: R. Wilde, The Treatment of the Jews in the Greek Christian Writers of the First Centuries, Catholic University of America Press, Washington, D.C., 1949; Jules Isaac, Has Anti-Semitism Roots in Christianity?, National Council of Christians and Jews, New York, 19, N.Y.; The Talmud speaks of good and bad Pharisees, but still Jewish and Liberal Christians continue to attach the biblical data with regards to Christs attack on the Pharisees, Johns use of the term The Jews, etc.: Jacob R. Marcus, The Jew in the Medieval World, The Jewish Pub. Soc. N.Y. second printing, 1961; David Daube, The N.T. and Rabbinic Judaism; Athelone Press, Univer. of London; H. Loewe, Pharisaism, Judaism and Christianity volume I (ed. by W.O.E. Oesterley) gives summary of passages showing that Pharisees were opponents of legalistic Jewish religious as was Jesus. These give examples to what is found in the N.T.; C. G. Montefiore and H. Loewe, A Rabbinic Anthology, pp. 202232 for other examples A. T. Robertsons work, Jesus and the Pharisees very defective study. Use it with care! John (Joh. 4:22) said that Salvation is of the Jews. Yet today, there are three Jews who influence the world more than our Lord Freud, Einstein, and Marx. But ultimately the Jew from Nazareth shall prevail!
Rev. 2:10
In the midst of all their tribulation and persecutions, etc., Christ commands them do not fear (phobon per. imper.mid.) the things there about to suffer. Had not they suffered enough for Christs sake? Now He comes in person and tells them that things will grow worse than they are at present. That certainly was not a very comforting message. Christ declares that The devil is about to throw some of you into prison in order that (this is a hina clause or a purpose clause, that is the purpose of their being cast into prison was) you maybe tested (peirasthte pl. 1st aor., passive voice, subj. mood). They were being put to the test (the implication of passive voice) in order to determine their ultimate commitment. They were to have affliction ten days. Next, the Lord commanded that they be faithful (ginou sing. imper. present means that each individual in the Church was commanded), because their faithfulness unto death was a necessary condition for receiving the crown of life (zes) not bios. Christ does not offer mere biological existence. (He offers Life! a sermon suggestion Passing from Existence to Life.)
Rev. 2:11
The one continually having an ear let him hear what the Spirit keeps on saying to the Churches (plural therefore does not merely apply to the Church in Smyrna). The one who is continually victorious (nikn sing.pres. part. the individual who constantly overcomes or is victorious) will by no means be hurt by the second death. What does the second death mean? From contemporary Jewish literature, we know that this means damnation. Death of the body was physical death; death of the God-given spirit, damnation by which it would be dead to all that it had been created for was the second death which could be avoided.
Note: For the Rabbinic literature, etc., see Hermann L. Strack and Paul Billerbeck, Kommentar Zum Neuen Testament aus Talmud und Midrasch, 192219616 volumes in 7 parts volume 3 contains Briefe des N.T. und Offenbarung, 1924. An indespensible work for any serious background study of any N.T. book: see appendix III at end of this chapter.
Review Questions
1.
What credentials did Christ set forth as He began to condemn the Church Rev. 2:8?
2.
How poor was this congregation Rev. 2:9?
3.
Study James chapter 2 and 3, and discuss in light of this poor-rich congregation Rev. 2:9.
4.
What does phrase the synagogue of Satan mean Rev. 2:9?
5.
What did our Lord command that these Christians do in view of the coming, more intense, persecution Rev. 2:10?
6.
What were the necessary conditions for receiving the crown of life Rev. 2:10?
7.
How are we to hear the Word of God Rev. 2:11?
8.
What does the second death mean Rev. 2:11?
Tomlinsons Comments
The Church in Smyrna
Text (Rev. 2:8-11)
8 And to the angel of the church in Smyrna write: These things saith the first and the last, who was dead, and lived again: 9 I know thy tribulation, and thy poverty (but thou art rich), and the blasphemy of them that say they are Jews, and they are not, but are a synagogue of Satan. 10 Fear not the things which thou art about to suffer: behold, the devil is about to 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 the crown of life. 11 He that hath an ear, let him hear what the Spirit saith to the churches. He that overcometh shall not be hurt of the second death.
INTRODUCTION
To the angel of the church of Smyrna write:
Following the letter to the church in Ephesus, it is quite natural that the church in Smyrna should be the next addressed. The city lay just forty miles north of Ephesus and still is second in importance. As Ephesus was called The Light of Asia, Smyrna, because of its charming surroundings, was called The Beauty of Asia.
The history of the planting of the church is unknown, but during the second century the church was quite prominent. Since the city had a large Jewish population, which was bitterly opposed to Christ and His church, it came to be known as the suffering church, because of persecution.
Rev. 2:8 To the church in Smyrna, Christ very fittingly presented himself as the First and the Last, who was dead and is alive. To this martyr church came the cheering word that its head and Lord had triumphed over death and the grave.
It was well for the church now farther removed from Pentecost to be so saluted. He had been with the church from the beginning, as symbolized in the Ephesian epoch and he would be with the church through this church period, yea, even to the last one.
He wanted them to know that he was not dead, but alive. While he had given up His life, He had broken the shackles of death in the resurrected life. So if persecution should exact the extreme sacrifice of their lives He wanted them to hold fast to the promise, For if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you. (Rom. 8:11)
Rev. 2:9 He wanted them to understand that He knew of their works, which stirred up such persecution that they experienced great tribulation. Also He knew that their tribulation had produced their poverty.
The first century with its advantage of the newness of the gospel message has now passed and persecution sets in. Like Jesus enjoyed the period of popularity to be followed by that of opposition, so the Smyrnan church meets persecution.
But they were richrich in faith, hope and fruitful works.
Their witness for Christ was accompanied by vilification and slander. This form of blasphemy was attributed to Christs old enemies, the Jews. They were experiencing what Paul earlier had experienced at Antioch of Pisidia where the Jews blasphemed and contradicted the preaching of Paul and Barnabas. (Act. 13:44-46)
While all this was true yet there is a deeper meaning here. These were claiming to be Jews in the sense that they claimed to be the true Israel of God in opposition to the rightful claim of the persecuted church to this designation.
Paul said, For he is not a Jew, which is one outwardly; neither is that circumcision which is outward in the flesh; But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the Spirit and not in the letter, whose praise is not of men, but of God. (Rom. 2:28-29)
This is further evidence by these Jews being called the synagogue of Satan, who is called the devil in Rev. 2:10. This is the first mention in Revelation of the great adversary.
Christ here denies the right of these opposers to employ the term Jews in the sense of being Gods chosen people.
Here in verse nine the reference is made to what might be called ecclesiastical activities of the adversary; for one of the most successful devices against the true church is the organization of religious societies in imitation of the true church.
The pure primitive church was not an organization of government, but an organism of life, Christ being the head of his mystical, spiritual body. The church at Smyrna was opposed by such an organization. Those, who opposed the true church, professed to be Jews, the symbolical name of Gods people.
They set up substitute organizations for the church and declared they were just as good as those who refused to depart from the scriptural pattern. Christ calls this blasphemy. He stripped off their outward pretention and revealed them for what they were the Synagogue of Satan.
Paul, the apostle likewise employs the name Satan in the same connection for in warning against false apostles who sought to pass themselves off as the apostles of Christ, he said, And no marvel for Satan himself is transformed into an angel of light (2Co. 11:13-15)
It is significant that the only other church, besides that at Smyrna, which received unqualified commendation from Christ (The Philadelphia church) was also opposed by them of the synagogue of Satan, which say they are Jews and are not, but do lie. (Rev. 3:9)
Rev. 2:10 The church was to fear none of those things because of the reasons about to be presented. The activities of the adversary take the form of physical persecutions. He wanted them to know that back of their suffering, imprisonment and trials was none other than the devil, using men and institutions as his agents.
He declared, Ye shall have tribulation ten days The number ten in Bible symbology indicates a complete testing, or trial to the limit of human endurance. Thus Jacob complained that Laban had changed his wages ten times. (Gen. 31:7; Gen. 31:41). The plagues of Egypt were ten in number (Ex. Chapters 7, 8, 9, 10, 11, 12, 13) Israel was tested with ten commandments. (Exo. 20:1-19). Gods patience had been tried to the limit. He said, they had tempted him now these ten times. (Num. 14:22) Daniel requested that he and his companions be tested ten days. (Dan. 1:12-15).
So the church at Smyrna was to be fully tested, as the persecuted church.
He said, Be thou faithful unto death (unto martyrdom). For this they were to have, not a royal crown, but the garland crown of victory over death. (1Co. 9:24-25) (2Ti. 4:8)
Rev. 2:11 Again it is a call to be heeded, not only by the Smyrnan church but the churches, which the one at Smyrna represented. He that overcometh shall not be hurt of the second death. Those who win this incorruptible crown shall live forever. This corruptible shall put on incorruption (1Co. 15:54-55). To die the second death is to me sent from the final judgment throne into hell (Rev. 20:14-15). They might suffer the death of the body, but not of the soul.
Fuente: College Press Bible Study Textbook Series
(8) Smyrna, the modern Ismir, now possessing a population of about 150,000. Its mercantile prosperity may be measured by its trade. In 1852 the export trade amounted to 1,766,653about half of this being with England. The imports in the same year were 1,357,339. It has always been considered one of the most beautiful cities in Asia. It was situated in the ancient province of Ionia, a little north of Ephesusnext it, as Archbishop Trench says, in natural order, and also in spiritual. Its position was favourable for commerce. In olden times, as now, it commanded the trade of the Levant, besides being the natural outlet for the produce of the Hermus valley. The neighbourhood was peculiarly fertile; the vines are said to have been so productive as to have yielded two crops. There are indications that intemperance was very prevalent among the inhabitants. Servility and flattery may be added, for the people of Smyrna seem to have been astutely fickle, and to have been keen in preserving the patronage of the ruling powers. In one of their temples the inscription declared Nero to be the Saviour of the whole human race. The city was specially famed for its worship of Dionysos. Games and mysteries were held yearly in his honour. Its public buildings were handsome, and its streets regular. One of its edifices used as a museum proclaimed, in its consecration to Homer, that Smyrna contested with six or seven other cities the honour of being the birthplace of the poet.
The angel of the church in Smyrna.We have no means of determining certainly who was the person here addressed. Many who accept the Domitian date of the Apocalypse argue that Polycarp was at this time the bishop or presiding minister at Smyrna. Even on the supposition that this is the true date, it seems exceedingly doubtful that this was the case. It can only be true on the supposition that the episcopate of Polycarp extended over sixty years. Polycarp was martyred A.D. 156. We know from Ignatius, who addresses him in A.D. 108 as Bishop of Smyrna, that his ministry lasted nearly fifty years. It seems too much to assume that his episcopate commenced eight or ten years before. Of course, if we adopt the earlier date of the Apocalypse, the Epistle must have been written before Polycarps conversionprobably before his birth. But though we are thus constrained to reject the identification which we would willingly adopt, it is well to remember that Polycarp is the living example of the language of the epistle, and that, as Professor Plumptre has said, In his long conflict for the faith, his stedfast endurance, his estimate of the fire that can never be quenched, we find a character on which the promise to him that overcometh had been indelibly stamped.
The first and the last, which was dead, and is alive.Or better, who became dead, and lived again. From Rev. 1:17-18, we have selected the title most fitted to console a church whose trial was persecution. In all vicissitudes, the unchanging One (Heb. 7:3; Heb. 13:8), who had truly tasted death, and conquered it even in seeming to fail, was their Saviour and King. Some have seen in these words, dead and lived again, an allusion to the story of the death and return to life of Dionysosa legend, of course, familiar to Smyrna.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
II. SMYRNA. The poor in wealth, but rich in faith and works, Rev 2:8-11.
8. Smyrna From Ephesus, proceeding northward in a straight line, a journey of forty miles would bring our messenger, or rather, we may say, our apostle, on his circuit to Smyrna. He might have gone by sea; but the modern traveller every now and then falls upon traces of the old Roman road from Ephesus to Smyrna. Smyrna was first founded, or at least planned, by Alexander the Great, in consequence of a dream soon after the battle of Granicus. During the vicissitudes of conquest by
Persian, Grecian, and Roman, Smyrna was renowned for the easy servility with which she flattered every new master. Her most admirable harbour, in modern times has secured her pre-eminent prosperity. She is the ordinary point from which the European traveller starts for the interior. Being thus the seaport of Asia Minor, Smyrna is the most modernized of all the seven. “Along the seashore,” says Svoboda, “is a row of houses among which are seen some flagstaffs of all the foreign consuls, and projecting on the water are a number of cafes. The civilized Turks, Greeks, and Armenians have adopted European manners and dress. The European quarter, which extends all along the seashore to the Point, is the most handsome in appearance, with the finest houses, and is beautifully situated. The Turkish and Jewish quarters, which are the poorest, lie on the slope of Mount Pagus.” Two lines of railway have been constructed during the last few years; the one running to Ephesus and Aidin, (Tralles,) and the other to Magnesia and Cassaba, a distance of sixty miles. The climate and scenery are among the finest in the world, and the soil productive, but badly cultivated. Herodotus was not mistaken when he wrote in his book, (1. s. 142,) “These Ionians, to whom the Panionium belongs, have built their cities under the finest climate in the world with which we are acquainted.” The principal merchants, after our own fashion, reside in suburban villages connected with town by railways. Of the founding of Christianity in that place the New Testament gives us no account, and its growth at the writing of this epistle is an indication of the late date of the Apocalypse. Smyrna is celebrated in early Christian history as the place of the episcopate and martyrdom of Polycarp, the pupil of St. John, the teacher of Irenaeus, who, according to both Irenaeus and Tertullian, was ordained by St. John to the episcopate. He may have been the very angel here addressed by St. John. He was martyred in A.D. 168, and at his death declared that he had served a faithful Lord for eighty-six years, bringing the year of his conversion at A.D. 82. But this epistle was probably written thirteen years after that conversion, namely, in A.D. 95. Polycarp might have been bishop within thirteen years after his conversion, and so may have been the angel of this epistle. We seem to see in the high spiritual tone and martyr air of the epistle some indication of Saint Polycarp. The tomb of Polycarp, overshadowed by a cypress tree, is still shown.
Dead is alive Repeated from the Christophanic self-annunciation of Rev 1:11-20. It strikingly corresponds with the entire address to this martyr Church. It told the suffering Christian that he was a follower of a martyred Lord, and that holy martyrdom was a gate to a glorious resurrection. The phrase and is alive must not be lowered into and is alive again. It is not that (as Trench supposes) vixit is equivalent to re-vixit. See our note on Rev 20:5. The meaning is, that such death is no interruption to the true life. The death of the body is only phenomenal; it leaves in continuity that blessed, immortal, true life that comes from Christ.
The large buildings on the reader’s right are barracks for the soldiery. The castle is seen on the heights above the city. The consular residence, with their flags, on the left.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Letter To The Church In Smyrna ( Rev 2:8-11 ).
‘And to the angel of the church in Smyrna write, ‘These things says the first and the last, who died and came to life.’
This description is taken from Rev 1:18. The church is to face intense persecution so they are reminded that their Lord is ‘the first and the last’, the beginning and the end, from everlasting to everlasting, the One Who was before all things, the One Who will be into eternity. Thus temporary things are unimportant for those who are His. And yet He Who is the First and the Last died. ‘Tis mystery all, the immortal dies’. How incomprehensible it is. But it was necessary so that He could conquer death Thus He Who is the First and the Last is now the crucified and risen Saviour, the conqueror of death, so that in the end they have nothing to fear, because He is the Eternal Saviour Who has defeated death (2Ti 1:10; Heb 2:14-15).
Fuente: Commentary Series on the Bible by Peter Pett
The Epistle to the Church of Smyrna Rev 2:8-11 contains the epistle to the church of Smyrna.
Historical Setting – Polycarp (A.D. c. 69 – c. 155) was one of the earliest bishops of the church in Smyrna. He was martyred in A.D. 155 as prophesied to this church in Rev 2:10. This is the same city that is mentioned in the book of Revelations Rev 2:8-11. He was apparently a leading Christian figure during the latter part of his life. Verse 10 says, “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” ( KJV). Polycarp had to do just that, which is to die a martyr for his faith in Jesus Christ. He spent much energy defending the Church against heretics. Around A.D. 155, after a visit to see the bishop of Rome, Polycarp was arrested and asked to recant his faith in Christ. Proclaiming that he had served Christ for 86 years, he refused and chose death. This event is recorded in an ancient piece of literature entitled The Martyrdom of Polycarp, which was written by an eyewitness of this event. Here is the first recorded miracle in Church history after the Holy Bible was written.
“His pursuers then, along with horsemen, and taking the youth with them, went forth at supper-time on the day of the preparation, with their usual weapons, as if going out against a robber. And being come about evening [to the place where he was], they found him lying down in the upper room of a certain little house, from which he might have escaped into another place; but he refused, saying, “The will of god be done.” So when he heard that they were come, he went down and spake with them. And as those that were present marveled at his age and constancy, some of them said, ‘Was so much effort made to capture such a venerable man?’ Immediately then, in that very hour, he ordered that something to eat and drink should be set before them, as much indeed as they cared for, while he besought them to allow him an hour to pray without disturbance. And on their giving him leave, he stood and prayed, being full of the grace of God, so that he could not cease for two full hours, to the astonishment of them that heard him, insomuch that many began to repent that they had come forth against so godly and venerable an old man.” ( The Encyclical Epistle of the Church at Smyrnam Concerning the Martyrdom of the Holy Polycarp 7) ( ANF 1)
Polycarp was then carried away to be tried for being a Christian and given a chance to recant. When he refused, he was sentenced to be burnt alive.
“When he [Polycarp] had pronounced this amen, and so finished his prayer, those who were appointed for the purpose kindled the fire. And as the flame blazed forth in great fury, we, to whom it was given to witness it, beheld a great miracle, and have been preserved that we might report to others what then took place. For the fire, shaping itself into the form of an arch, like the sail of a ship when filled with the wind, encompassed as by a circle the body of the martyr. And he appeared within not like flesh which is burnt, but as bread that is baked, or as gold and silver glowing in a furnace. Moreover, we perceived such a sweet odour [coming from the pile], as if frankincense or some such precious spices had been smoking there. At length, when those wicked men perceived that his body could not be consumed by the fire, they commanded an executioner to go near and pierce him through with a dagger. And on his doing this, there came forth a dove, and a great quantity of blood, so that the fire was extinguished; and all the people wondered that there should be such a difference between the unbelievers and the elect, of whom this most admirable Polycarp was one, having in our own times been an apostolic and prophetic teacher, and bishop of the catholic church which is in Smyrna. For every word that went out of his mouth either has been or shall yet be accomplished.” ( The Encyclical Epistle of the Church at Smyrnam Concerning the Martyrdom of the Holy Polycarp 15-16) ( ANF 1)
Rev 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;
Rev 2:8
Rev 2:9 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.
Rev 2:9
Rev 2:10 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.
Rev 2:10
Rev 2:10 “be thou faithful unto death, and I will give thee a crown of life” Comments – In Rev 2:10 Jesus exhorts the believers in Smyrna to be faithful until death. Jesus has become our example of faithfulness until death and of glorification with the Father to receive His “crown of life.” He died for our sins and now has been given power and dominion over death, Hell and the grave. This is the reason He addresses Himself to the church at Smyrna as “the first and the last, which was dead, and is alive.” He would not ask them to do something that He was not also willing to do Himself.
Rev 2:11 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.
Rev 2:11
Rev 20:6, “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.”
Rev 20:14, “And death and hell were cast into the lake of fire. This is the second death .”
Rev 21:8, “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death .”
Fuente: Everett’s Study Notes on the Holy Scriptures
The letter to the congregation at Smyrna:
v. 8. And unto the angel of the church in Smyrna write: These things says the First and the Last, which was dead and is alive:
v. 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.
v. 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.
v. 11. He that hath an ear, let him hear what the Spirit saith unto the churches: He that overcomes shall not be hurt of the second death. In the case of Ephesus it was internal decay that caused the pastoral letter to be written, in the case of Smyrna it was enmity and persecution from without. There is a solemn introduction also in this case: And to the angel of the congregation in Smyrna write: This says the First and the Last, who was dead and became alive. The entire message was to be transmitted to the congregation by its pastor, who is here addressed as the responsible officer. The Lord again calls Himself the First, having been before the beginning of the world, from eternity, and the Last, since He is the everlasting God. He was dead, not only in appearance, but in fact; He laid down His life for His friends and the whole world: we are reconciled to God through the death of His Son, Rom 5:10. But He did not remain in death; He became alive, by His own almighty power He restored His soul to His body. Thus He is the Source of life in those that believe in Him; by faith in Him they can scoff at death, which has lost its sting through Christ’s atoning work.
The Lord addresses words of encouragement to the Smyrnean Christians: I know thy tribulation and thy poverty (but thou art rich), and the blasphemy on the part of those that claim to be Jews and are not, rather the synagogue of Satan. That was the cross which the congregation at Smyrna had to bear, the enmity of the Jews. This opposition on the part of the Jews did not stop with little acts of meanness and with evil speaking and slandering: it was also due to their machinations that the Christians lost their earthly goods, money and property. On various trumped-up charges the believers were robbed of all they possessed in this world; they endured the confiscation of all that their earthly labor had brought them And yet, as the Lord tells them, they were rich, for they still had the grace of their Lord Jesus Christ, they still clung to the love of their heavenly Father; they had the riches of the divine mercy in the Gospel, 2Co 6:10. So far as the enemies of the Christians are concerned, the judgment of the Lord designates them as the synagogue of Satan, for Satan is the liar from the beginning, and in his school the blasphemers are trained.
Still more encouragement is contained in the next words: Fear nothing what thou art destined to suffer. The Lord does not promise them relief or surcease from suffering. His words rather imply that further persecutions are imminent, and history shows that the next decades brought trials of various kinds to the Christians in this part of Asia Minor. And yet the Lord tells them to fear nothing, not to have the slightest apprehension as to their safety. Without His will or permission not a hair of their head could be harmed. They should be filled with the power of faith, which rests secure in the hands of the Father, no matter what the vicissitudes of life may be, Psa 46:2-3. And this in spite of the fact that they are told: Behold, the devil will succeed in throwing some of you into prison that you may be tested, and you will have tribulation ten days. That was one form of persecution, which came from the government, but, as the Lord says, at the instigation of the devil, who hates the Word of the Gospel and makes use of the same methods to this day in order to hinder the spread of the Church. The very statement that this tribulation and test would be for only a definite time shows that the Lord will not permit them that are His to be tried beyond that they are able to endure, 1Co 10:13.
Therefore He calls out to them the golden words: Be thou faithful to death, and I shall give thee the crown of life. The very persecutions that were designed to make the Christians give up their faith served to strengthen them. The dross is burned away in the furnace of-the assayer, but the gold remains. Thus the faith of the Christian is proved in the school of persecutions; for it is at such times that he has an opportunity to prove his faithfulness to his Lord. Nor will the Lord permit this faithfulness to go unrewarded. The crown of life, eternal life itself, is the reward of grace assigned to the triumph of faith, to the loyalty of the believer. Like kings and priests we shall be given wreaths, in an everlasting festival we shall live before and with our Lord in the heavenly mansions, Jas 1:12. This thought is repeated in a second promise: He that has ears, let him hear what the Spirit says to the congregations: He that conquers will not suffer injury from the second death. The Spirit of Christ, the Spirit of Truth, says this to all congregations, to all believers. Every one that does overcome, that does prove himself a conqueror in the power of God, may feel the pangs of temporal death in his body, the weakness of his old sinful nature may cause him to wince and complain in sickness and to shrink back at the specter of death. But he that confesses Christ to the end, clinging to Him in true faith, will not see the second death, will not come into judgment and condemnation, but will pass through death into life. Temporal death will be to him an entrance into the everlasting homes of joy.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rev 2:8. Unto the angel of the church in Smyrna Smyrna was the nearest city to Ephesus, and for that reason probably was addressed in the second place. The town now remaining is situated on lower ground than the ancient city, and lies about 45 miles north of Ephesus. It is calledby the Turks Esmir, and is celebrated, not so much for the splendour and pomp of the buildings, as for the number, wealth, and commerce of the inhabitants. The Turks have herein fifteen mosques, and the Jews several synagogues. Among these enemies of the Christians, the Christian religion exists, though in a small degree. Smyrna still retains the dignity of a metropolis. Frequent plagues and earthquakes are the great calamities of the place; but the Christians are here more considerable, and in better condition, than in any other of the seven churches. As our Saviour was about to foretel of the angel’s sufferings and death, he here gives himself that title which shews that he also suffered, and died, and rose again; as if he should say, “Thou and others are like to suffer for my name’s sake; but have a good courage; for in my death and resurrection I have given you an earnest of a glorious resurrection, to crown your sufferings and death.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 2:8 . The self-designation of the Lord [1037] corresponds to the admonition and promise, Rev 2:10-11 .
contains by its combination with . the intimation that the life is a new one succeeding a victory over death. [1038] The aor. [1039] marks the historical fact of the resurrection, as the precise fact of death is designated by . . ; cf. the aor. Rev 1:5 , Rev 3:9 . An analogy is furnished by Josephus, Life , 75: “Of the three crucified who were taken down, two died notwithstanding the care: ” (the third lived).
[1037] Rev 1:17 sqq. Cf. Rev 1:15 .
[1038] Rev 13:14 , Rev 20:4-5 . Cf. Eze 37:3 ; Mat 9:16 ; Joh 5:25 .
[1039] Cf., on the other hand, the , . . ., Rev 1:18 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Rev 2:8-11 . The epistle to the church at Smyrna.
Smyrna, eight geographical miles north of Ephesus, on a bay of the Aegean Sea, and the river Meles, was already in ancient times, as it is to the present, an important place of business. After Old Smyrna had been destroyed by the Lydians, New Smyrna, twenty stadia from the old place, was built, according to Pausanias by Alexander the Great, according to Strabo by Antigonus, and afterwards by Lysimachus, a very beautiful city. [1030]
Of Christian life at Smyrna we have, except in the Apoc., the earliest statement in the Epistle of Ignatius, [1031] at the beginning of the second century. At that time Polycarp was bishop of Smyrna, [1032] of whose martyrdom in the year 168 the church of Smyrna itself has made the record. [1033] Many, especially the Catholic expositors, [1034] regard Polycarp the angel of the church [1035] mentioned in this epistle; which, however, is in a chronological respect untenable, even if it should be admitted that the Apoc. was composed under Domitian, although Polycarp “had served Christ” for eighty-six years. [1036]
[1030] Cf. Wetst., Winer, Rwb .
[1031] Ep. ad Smyrn., ad Polycarp .
[1032] Cf. Irenaeus in Euseb., H. E ., iv. Revelation 14 : “ .
(“Polycarp appointed bishop by the apostles in Asia, in the church at Smyrna”). Cf. iii. 36. Tertullian, Praeser. Haer ., 32: “It is reported that Polycarp was placed, by John, in the church of the Smyrnans.”
[1033] Martyrium S. Polyc. in den Edd. der apostol. Vter . Cf. Euseb., H. E ., 4:15.
[1034] N. de Lyra, Ribera, Alcas., C. a Lap., Tirni., Stern, Calov., Hengstenb., etc.
[1035] i.e., bishop. Cf., to the contrary, on Rev 1:20 .
[1036] Martyr ., c. 9.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2484
EPISTLE TO SMYRNA
Rev 2:8-9. Unto the angel of the Church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works.
SMYRNA was at that time, next to Ephesus, the largest city in the Proconsular Asia. As in the former epistle we made the description of our blessed Lord a distinct subject for our consideration, so we shall do also in this epistle to Smyrna; deferring to another opportunity the subject matter of the epistle itself, except so far as the mention of it is necessary to the elucidation of our Lords character. The points which we propose to notice are,
I.
The description given of our blessed Lord
There are two things spoken of him; the one denoting his Godhead, the other his manhood.
He is the first and the last
[Now, I would ask, Whom can these words designate, but the eternal and immutable Jehovah? In the Scriptures of the Old Testament he frequently describes himself by these very terms: Who raised up the righteous man from the east, gave nations before him, and made him rule over kings? I the Lord, the first, and with the last; I am He [Note: Isa 41:2; Isa 41:4.]. Again he says of himself, Hearken unto me, O Jacob and Israel, my called; I am He: I am the first, I also am the last [Note: Isa 48:12.]. If it could be supposed that any but Jehovah should be the first source, and the last end of all, let another Scripture determine that point: Thus saith the Lord (Jehovah), the King of Israel, and his Redeemer, the Lord (Jehovah) of hosts; I am the first, and I am the last; and besides me there is no God. Is there a God besides me? Yea, there is no God; I know not any [Note: Isa 44:6; Isa 44:8.].]
He was dead, and is alive
[This can refer to none but the Lord Jesus Christ, who died for our sins, and rose again for our justification.
But it may be asked, How can these two agree? I answer, the former title is again and again given him in this book of Revelation [Note: Rev 1:8; Rev 1:11; Rev 22:11.]: and it is also repeatedly given in conjunction with the latter title. In the former chapter, where a full and large description is given of the person who appeared to John, He said of himself to John, Fear not: I am the first, and the last: I am He that liveth, and was dead; and, behold, I am alive for evermore. And, in my text, this is the very part of that description expressly selected to be addressed to the Church at Smyrna: These things saith the first and the last, who was dead and is alive. Here the parts cannot possibly be separated: you may as well say, that he who was dead is a different person from him who is alive, as disjoin, and apply to different persons, what is here said of him as God and as man. He is God and man in one person, Emmanuel, God with us [Note: Mat 1:23.]. He is the same person of whom the Prophet Isaiah spake, saying, To us a Child is born, to us a Son is given: and his name shall be called Wonderful, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace [Note: Isa 9:6.].]
Now, to have a just view of him in this complex character, is of infinite importance. And, to bring the subject before you, I will shew,
II.
The particular bearing which this description of our Lord has upon the main subject of the epistle
In this epistle the Church of Smyrna is warned to expect bitter persecution; but the Saviour says to her, Fear none of those things which thou shalt suffer. And in that precise part of his character which he brings before them, he says, in fact, To dispel all fear of your persecutors, bear in mind,
1.
My all-controlling power
[ I am the first and the last: your persecutors would have had no existence but for me; nor can they do any thing which shall not be over-ruled for my glory. The devil will stir up against you all his vassals; and they will lend themselves to him, as willing instruments to destroy you. But I will limit all their efforts; so that they shall not be able to effect any thing beyond what I will enable you to bear, and over-rule for your good. To this precise effect he speaks to all his Church by the Prophet Isaiah: Behold, they shall gather together, but not by me: whosoever shall gather together against thee shall fall for thy sake. (Thou art afraid of the weapons which they are now forming for thy destruction: but) Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy. (The very strength he is exerting, he derives from me: and I tell thee, that) No weapon that is formed against thee shall prosper [Note: Isa 54:15-17.].]
2.
The interest I take in thy welfare
[ For thee I died; and for thee I live. It was altogether for the purpose of expiating thy guilt, that I assumed thy nature, and expired upon the cross: and it was in order to carry on and perfect thy salvation, that I rose from the dead, and ascended to heaven; where now I live, as thine advocate and intercessor; yea, and live too as the head over all things, that I may accomplish, both in thee and for thee, all that thy necessities require. Reflect on this; and then say, whether, having myself suffered, being temped, I am not disposed to succour my tempted people [Note: Heb 2:18.]; and whether, having all power committed to me in heaven and in earth, I will suffer any to pluck thee out of my hand [Note: Joh 10:28.]? Are not my death and resurrection a sufficient pledge to you, that none shall ever separate you from my love [Note: Rom 8:34-35.]? Place, then, your confidence in me; and know, that, however your enemies may look upon you as sheep appointed for the slaughter, you shall, through me, be more than conquerors over all [Note: Rom 8:36-37.].]
3.
The honour and happiness that await thee
[Thou art predestinated by my Father to be conformed to my image [Note: Rom 8:29.]. Behold me, then, as dying, and as yet alive; yea, as living for ever at the right hand of God. This is the process that is prepared for thee. Whether thou be carried to death, or only to prison, it shall be equally a step to thine advancement to the very throne which I now occupy. Only suffer with me, and thou shalt surely reign with me [Note: 2Ti 2:12.], and be glorified together [Note: Rom 8:17.]. And, when thou seest how I have endured the cross and despised the shame, and am set down at the right hand of God [Note: Heb 12:2.], wilt thou be afraid or ashamed to follow me? Look at the noble army of martyrs, who loved not their lives unto death: see them before the throne of God, and inquire how they came there. And my angel shall inform thee, These all came out of great tribulation, and washed their robes, and made them white in the blood of the Lamb: therefore are they before the throne of God [Note: Rev 7:14-15.]. Be thou, then, a follower of them, even of those who through faith and patience now inherit the promises. Thou seest how I have recompensed their fidelity; and to thee I say, Be thou faithful unto death; and I will give thee a crown of life [Note: ver. 10.]. ]
As a fit improvement of this subject, learn, my brethren
1.
To contemplate and to estimate the character of Christ
[In circumstances of trial, we are too apt to contemplate only the power of our adversaries, or our own weakness; whereas we should look chiefly, if not exclusively, to Him who reigns on high, and orders every thing according to his own sovereign will and pleasure. For thus saith the Lord: Say ye not, A confederacy, to all those to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid: but sanctify the Lord of Hosts himself; and let him be your fear, and let him be your dread; and he shall be to you for a sanctuary [Note: Isa 8:12-14.]. To act otherwise, is folly in the extreme. Who art thou, that art afraid of a man that shall die, and of the son of man that shall be as grass; and forgettest the Lord thy Maker [Note: Isa 51:12-13.]? Only have worthy thoughts of thy Lord and Saviour, and thou mayest defy all the efforts that either men or devils can make against thee [Note: Isa 50:7-9.].]
2.
To avail yourselves of his promised aid and support
[He tells you, I will keep him in perfect peace whose mind is stayed on me, because he trusteth in me [Note: Isa 26:3.]. See how David was kept [Note: Psa 11:1-4. Cite this.]; and how Paul [Note: Rom 8:38-39. Cite this also.], and thousands of others who have trusted in him [Note: Heb 13:5-6.]: and will not his grace be alike sufficient for you? Be it so, You are weak. Then his strength shall be the more glorified in your weakness [Note: 2Co 12:9.]. But you are a mere worm. Still fear not; for though a worm, thou shalt thresh the mountains [Note: Isa 41:14-16. Cite the whole of this.]. But thou canst do nothing. Then trust in Him; and he will do all things. For this is his word to every believing soul; Fear not, for I am with thee; be not dismayed, for I am thy God. I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness [Note: Isa 41:10.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(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.
Smyrna, the second Church to whom the Lord sent his message, appears to have been not much more than forty miles from Ephesus, and neither of them, far remote from Ramos. The Epistle to this Church comes now to be considered. Here the Lord takes to himself, in opening his message, those distinguishing perfections of character. These things saith the first and the last, which was dead and is alive, Probably the Lord Jesus made choice of these, in a more especial manner, in that he was here arming the Church, against a time of persecution; and therefore, in his own glorious Person, they might be found faithful unto death. By the Jews here spoken of, is to be understood, with a special eye to the subject, Christ’s followers in the regeneration, or as Christ himself was a Jew after the flesh, those who professed to be his disciples, were in those days generally called Jews. Indeed, we read that the disciples were called Christians first in Antioch, Act 11:26 . But it was only in process of time, that the name became universal. Such, however, could only be properly called so, who were regenerated. Let the Reader observe, that Christ calls it blasphemy, to take the name without the grace. It is indeed most awful, to find men who are by works, of the synagogue of Satan, call themselves Christians!
Let the Reader observe, and observe with thankfulness, how graciously the Lord Jesus limits the power of Satan. Fear none of these things, which thou shalt suffer! The devil would have cast them all into hell, if he could. But no! It shall be only some of them, that he shall exercise by captivity; and that not into hell, but only into a prison. And he would have cast them in forever. But no! It shall only be for ten days, that they shall have tribulation. And this not for his triumph, but for the trial of their graces. And Jesus, in bidding them be faithful, wills them into it. It is, as if the Lord had said ye shall be faithful. For the crown he promised, was not of doubtful issue. Oh! how sure is it, that the overcomers in Christ, having part in the first resurrection in grace, shall not be hurt by the second death, Rev 20:6 . Lord! give grace and the hearing ear, to hear what the Spirit saith unto the Churches!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Letter to Smyrna
Rev 2:8-10
I.
Christ reveals himself to his people according to their moral condition. In support of this assertion it is only necessary to read the superscriptions of the letters “unto the seven churches which are in Asia.” By the title or representation which the Son of man assumes, we may anticipate the revelation in which he is about to appear. His very names are vital with moral significance, as the very hem of his garment is impregnated with remedial power. A casual examination of the superscriptions will illustrate the point. Take for example: First. “To the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges.” Given such a superscription to find the moral purpose of the epistle which it introduces, what may we expect from a Divine speaker who bears “the sharp sword with two edges”? Can you expect him to utter words of gentle sympathy and consolation? Would such words be in congruity with the attitude and weapon of battle? From such a superscription may we not naturally infer a purpose to smite, to avenge, to “break in pieces the oppressor”? You find that such an inference is justified by the exclamation of the offended Judge, “Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.”
Second. “Unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass.” Can there be any hesitation in foretelling the moral intent of such a superscription? When the Son of God enters a church with “eyes like unto a flame of fire,” that church may expect examination, scrutiny, trial, penetration that cannot be resisted. A glance at the epistle will show that the aspect and the purpose are in perfect harmony: “I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.”
Third. “To the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth and no man shutteth, and shutteth and no man openeth.” Is such a superscription at all enigmatical? He who lays his hand upon the doors of the universe, and bears upon his shoulder the key of David, is surely about to commission his saints to arise and grasp some opportunity that is fraught with eternal blessing, to enter upon a course of service which will involve and sanctify the highest interests of humanity. Is such an anticipation warranted by the genius of the letter? Let the letter answer: “Behold, I have set before thee an open door, and no man can shut it.”
Fourth. “Unto the angel of the church in Smyrna write: These things saith the first and the last, which was dead, and is alive. The introduction prepares the way for a gush of tenderness; such a reference to the most pathetic facts of his earthly history must anticipate a stream of infinite pity and tenderness, and that such anticipation is realised will be seen as we proceed. The Church in Smyrna was a suffering Church. It sat in the dust, and its lamentations were turned into mockery by a malicious and triumphant foe. Its history was one of toil and tribulation, and the prophetic throbs of the coming time foretold suffering, imprisonment, and death. The Church assumed a mourner’s attitude and gathered sackcloth round its trembling frame; and to such a Church how could the Saviour come, but in the tenderest aspect of his holy and blessed nature?
Enough, then, may be seen from these four examples to, support the assertion that Christ reveals himself to his people according to their moral condition; and when I say to his people, I mean to the saint alike in his individuality and in his confraternal relationship. In this, I am persuaded, we have an explanation of the varying experience of the Christian, and of the diversified and changeful mission of the Church. To one man, or to one Church, Christ presents himself bearing “the sharp sword with two edges”; to another, with eyes blazing with penetrating light; to another, as holding the key of opportunity; and to another, as grasping infinitude, and girt with the memorials of death and the pledges of ascension. It is possible to have all these, and many more, visions of the selfsame Saviour. Our apprehensions of his identity are regulated by our moral conditions, so that every man has only to declare what aspect of Christ he beholds, in order to declare the attitude and tone of his own soul. With this before us as a general principle, it will not be difficult to show how such a superscription would animate and sustain the Church in Smyrna. The reasonings of that Church might easily fall into some such form as this:
First. As our Saviour is the First and the Last, all things must be under his dominion.
“The First” Who can reveal the mystery of these words, or number the ages we must re-traverse, ere we can behold the first gleam on that horizon which encircles God as an aureole of un-waning light! The expression takes us back over immeasurable gulfs in which the centuries have sunk; we wing our way beyond the dust of every empire; pass every orb which burns in mysterious silence in the domes of creation; penetrate far beyond the sound of the song of the oldest seraphim; we enter the solemn pavilion of the unpeopled infinitude; no voices sing, no footfall resounds, no heart throbs; we stand trembling at our own temerity in the palace of the solitary God, in a silence so terrible that it speaks; we are there, before the “Be” of infinite power has hurled the orbs through the silent voids; all this, and infinitely more, we must realise in order to attain the dimmest apprehension of the mystery of being the First
“The Last.” Another mystery! This expression bears us onward until the surging sea of life is for ever hushed, until the divine government has answered all the purpose of Infinite Wisdom. Over what cemeteries we must pass, I know not; we must advance until the Creator exclaim from his throne, as the Redeemer cried from the Cross, “It is finished!” Thus far must we go, or remain for ever in ignorance of the secret which vitalises the declaration, “I am the Last.” Now see how the eyes of the suffering ones brighten! Their reasonings are set to music. “As our Saviour,” say they, “is the first and the last, all things must be comprehended in his dominion.” If we look back, beyond the birth of time, or the worship of angels, or the fabrication of worlds, behold, he stands in solitary sovereignty divine, yet human a God in the silence of his own unity, yet a slain Lamb receiving in anticipation the adoration of a grateful universe: and if we look forward, we behold him in the far-off horizon, King of kings, and Lord of lords, crowned with unnumbered crowns, human as when on earth, yet divine as in the unbeginning eternity.
Second. As our Saviour was dead and is alive again, so we, who are now enduring the fellowship of his sufferings, shall know the power of his resurrection. The process is suffering, death, resurrection: all who follow Christ pass this discipline. The story of the resurrection is far from having been fully told. The angel sitting at the head of the grave could tell us much more, could we but command the courage to listen to the radiant messenger. “I was dead.” The counsels of eternity are epitomised in this declaration. The problem over which the ages bent in perplexity at which they looked again and again in the wonder of a great agony, and which they bequeathed to posterity with a hope that was broadly streaked with the blackness of despair is, in reality, solved by this fact. All the love which glows in the infinite heart is expressed in words so simple, “I was dead” “Alive again.” Let me inquire around what centre the Church assembles. Do you hasten to reply, The Cross? I answer, Not there only. The Cross first, but afterwards the grave! “If Christ be not risen from the dead, then is our preaching vain, and your faith is also vain.” In the centre of the Church is an empty tomb, and to a doubting world the Church can ever answer, “Come, see the place where the Lord lay.” And, “seeing” it, what then? Why, from the sacred rock a living stream breaks, and as the countless multitudes drink, they exclaim, “These are the waters of immortality.”
Need more be said to establish the congruity between the method of revelation and the moral condition of the Church in Smyrna? Could suffering have been approached with greater tenderness? Never was Grief asked to look through her weary and swollen eyes at an image so beautiful and inspiring as this; and all the saints of God who are called to the discipline of pain may gaze on the same aspect. When thou art in sadness, O child of God, go, see the place where the Lord lay; when all thy aspirations darken into clouds, and hang heavily around thee, go, see the place where the Lord lay; when thy questionings, and wonderings, and yearnings beat back upon the soul whence they issued, finding no rest on earth, no entrance into heaven, go, see the place where the Lord lay; and as thou art gazing in thickening perplexity on the forsaken rock, a voice, tremulous with music which cannot be described, shall, by the sympathetic pronunciation of thy name, recall thy fondest memories, and unseal the fountains of unutterable love.
II.
Christ assures his people that he is intimately acquainted with every feature of their history. “I know thy works, and tribulation, and poverty.” You can conceive the thrilling joy with which these words would be heard by the suffering saints of Smyrna. It is something to know that every wound, every pang, every sorrow we endure for Christ is perfectly known to him, who carried our sorrows and bare our sicknesses. How deep soever the secrecy in which your tears are showered, the eye of Jesus is full upon you in every crisis of woe; and when, in the bitterness of imagined solitude, you exclaim, “Oh, that I knew where I might find him!” He reveals himself through the darkness of your grief, and says, with his own infinite gentleness, “I know, I know.” Is not that enough? The “I know” of love is the smile of God. There is a child, let us suppose, who is called to suffer much on behalf of his father; that father is in a position which enables him to observe every action of the sufferer, without the sufferer himself being immediately aware of the paternal supervision. The watcher marks how bravely his boy conducts the defence; how he resists every blow, and hurls back every bolt, having first made it hot by his eager grasp, on the head of his enemy; sees the quiver of his lip, and the gleam of his eye, and all the passion of his insulted love; and as the suffering child looks around in his weakness, and pants for greater power, the strong and all but adoring father clasps him to a grateful breast, and interrupts the hurried utterance of the weary one by saying, “I know, I know.” And it was well he did know, for among the many things which must be seen to be appreciated, filial heroism occupies no obscure place. You may tell that the lip quivered, but to have seen it! You cannot describe the flush of passion in words worthy of its warmth: your own eye must be upon it, and you must immediately receive the mystery into your own wondering and thankful heart. Men make but poor work of painting a sunset; and a thunderstorm is never so degraded as when it is talked about. Thank God! Jesus sees our sufferings, is present in the cloud of our sorrow, needs not to be told what the soul has undergone, but breaks in upon the gathering darkness with words which bring with them the brightness and hope of morning, “I know, I know.”
The fact that Jesus knows all that we suffer for him should serve three purposes: (1) It should embolden us to seek his help. He is within whisper-reach of all his saints. All the desires of the heart may be expressed in one entreating sigh one appealing glance. The soul’s necessities may be too urgent to set forth in words. We have seen a little child lift its tiny finger and point to an object which it desired to possess, and that outstretched finger has been prayer enough to avail with the loving mother. Ay, and there have been hours in the experience of every saint in which he could but point, or yearn, or glance, or groan, without uttering a word; and in such hours the heavens have often dropped upon him the most golden blessings. Seek the help of the all-knowing Saviour; he stands by thy side, only shrouded lest his glory might quench the flickering of thy frail life. (2) It should inspire us with invincible courage. As the presence of a valorous leader stimulates an army, so should the assured guardianship of the Son of God inspire every soldier of the Cross. The shadow of Christ falls upon us, and that shadow is stronger than a thousand shields. “Lo, I am with you alway, even unto the end of the world,” is an assurance which strengthens our faith that “if we suffer, we shall also reign with him.” Does your courage fail? I point you to the Son of God, whose eye is evermore gleaming upon you. He knows your frame; he remembereth that you are but dust; he giveth power to the faint, and to them that have no might he increaseth strength. You fail, but he never! “He fainteth not, neither is weary.” I say, then, that his presence amongst us, and his consequent knowledge of all the circumstances which constitute our history, associated as that presence is with “exceeding great and precious promises,” should inspire the saint and the Church with invincible and immortal courage. (3) It should clothe us with profoundest humility. That we can do anything for Jesus is a fact which should extinguish all fleshly pride. The true honour is that which most abases the carnal man. That Jesus should permit his Church to receive a single blow, which was intended for his own heart, is a circumstance which should not only awaken the most rapturous joy, but overwhelm us with the profoundest sense of our unworthiness to sustain so transcendent a dignity. He might have deprived the Church of this luxury of suffering in his stead; but it hath pleased him, in the infinite fulness of his love, to permit us to be wounded for the sake of his name. The apostles appreciated their high calling in this matter of doing and suffering: when their cheek was smitten, and their honour insulted, and their name cast out as an abomination, their hearts were filled with ecstatic joy “they departed from the presence of the council, rejoicing that they were counted worthy to suffer for his name.” Humility and joy there held sweet fellowship. The voice of God and the history of believers upon this question concur in a loud and penetrating call upon all ages of the Church: “Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.” “We glory in tribulation,… knowing that tribulation worketh patience; and patience experience; and experience hope: and hope maketh not ashamed.” “I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.” Such is the sweet assurance of Christ, and such the resulting experience of suffering saints. Are you a sufferer? To thee Jesus says, “I know.” Is not that enough? The tear, indeed, falls downward, but the sound of its falling flieth upward to the ear of God.
III.
Christ reveals to his suffering saints the fact of their imperishable wealth. Turn your attention to the ninth verse, and determine which is its brightest gem. The verse is this: “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.” Can there be any doubt as to the most golden expression in such a verse? Look at the parenthesis, and you have it! Such a parenthesis could have been dictated only by the Son of God. How like the effusion of the Infinite mind! A volume in a sentence noontide in a glance eternal harmonies in a breath heaven in a parenthesis! Often, in hours of trouble, I have looked at this sentence and its surroundings. It flashes upon one so unexpectedly. It is a garden in a wilderness, a song of hope mingling with the night-winds of despair. Slowly we pass over the dismal words, “Thy works, and tribulation, and poverty,” and with startling suddenness we overpass the separating parenthesis, and then then! Outside of it we have cold, shivering, desolate “poverty”; and inside “an inheritance incorruptible, undefiled, and that fadeth not away”! Think of it! The very typography is suggestive; only a parenthesis between “poverty” and “rich”! And is it not so even in reality? What is there between thee, O suffering saint, and joys immortal? What between thee and heaven? What between thee and thy soul’s Saviour? Only a parenthesis the poor, frail, perishing parenthesis of thy dying body. No more. There is but a step between poverty and wealth. The history of transition is condensed into one sentence, “Absent from the body, present with the Lord.” Let the parenthesis fall, and you will see him as he is. Sometimes, indeed, it becomes, as it were, transparent, and the saint has seen the coming wonders, while as yet they were unrealised. Hear the words of a dying martyr, “Behold, I see the heavens opened, and the Son of man standing on the right hand of God.” Hear the words of another, who was bound to the altar, “I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.”
When, therefore, we estimate the wealth of a good man, we must remember that there is a moral as well as a material, an invisible as well as a visible, property. The good man is an heir, and his heirship relates to possessions which no human power of calculation can compute. In the days of our inexperience, we imagined that one word could be amply explained by another; we deemed that all interpretations of language could be discovered through the aid of the lexicographer. We have lived to see the vanity of such imagining. Some words alter their meaning according to the character of the speaker who employs them. Character is the lexicon which gives the true meaning of moral terms. A word often alters its meaning according to the position of the circle in which it is employed. Take, for example, this word in the parenthesis, the word “rich.” Of this word almost every man has a definition of his own. You may have had occasion to visit a poor man, and, as you have encouraged him to talk, he has told you that if he had from twenty to thirty shillings per week he would account himself “rich.” But go to the lord whose land the poor man cultivates, and see whether the poor man’s definition of “rich”will be accepted by the baron. And so, the higher the circle into which you penetrate, the more will significations vary. Pass, then, into the highest circles of all, where the Lord Jesus sits enthroned amid his own unsearchable riches, and ask him what is the meaning of the word “rich.” O Son of God, in whom dwelleth all the fulness of the Godhead, by whom were all things created that are in heaven and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers, reveal to us the meaning of thine own language; make this word, as it were, a rent through which we may catch a glimpse of our bright reversion in the skies, and give to us the exceeding comfort of an imperishable hope! Happy the Church into whose history this parenthesis is interjected by the Son of God. If you as a Church ask me how you may ascertain whether you are “rich,” I should answer, (1) Is your faith strong? (2) Are your labours abundant? (3) Are your spiritual children numerous? Every holy, faithful, laborious, humble, trustful Church may claim this divine parenthesis; and how much soever the tempests may howl around it there may be poverty on the one side and persecution on the other the time shall come when this parenthesis alone will express your glorious and blissful destiny. But mark, you cannot enter, so to speak, the parenthesis without going through the exterior discipline. This parenthesis sums up the results of many a battle, intermingles the grace of God, and the work of Jesus, and the response of man; it marks the ultimate evolution of a history in which the light of heaven and the darkness of earth have played mysterious parts; it is the dawning of eternal day upon those who have served the Saviour through the weary watches of the tempestuous night.
IV.
Christ comforts his suffering ones by disarming their fears. “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.” I cannot arbitrate between contending critics as to the precise signification of the expression “ten days.” It may, indeed, be that the word “day” is to be regarded as equivalent to the word year, and that the “ten days” refer to the ten years of sore persecution which befell the Asiatic Churches during the reign of the tiger-hearted Diocletian. This may be the case, but I care not to fabricate a strong plea in its favour. It is enough for me to secure a firm footing on the general principle which underlies the prediction. That general principle is, that there is a limit to the suffering of the Church. Persecution is an affair of “ten days.” Diocletian is the tyrant of a vanishing hour. To-day he raves in madness, tomorrow his last yell has for ever expired. “Our light affliction, which is but for a moment.” The Apostle triumphantly contrasts the brevity of suffering with the duration of glory. Hear him! the words seem to quail under the weight of thought with which they are charged; brighter and brighter flames the vision as the Apostle towers to the summit of his climax. “Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.” The “ten days” of oppression vanish in the infinite perspective; the fires of martyrdom pale before the effulgence of a sun which burns with eternal lustre; the sigh of suffering is lost in the pealing harmonies of unceasing song. In prospect of suffering, Christ says to his people, “Fear not.” But why this counsel? Does it not stiffen the heart as a word of chilling mockery? O Son of God, why tell the people not “to fear”? It is because he knows the full interpretation of suffering. Suffering is education. Grief is discipline. Let me remind you that the suffering referred to is external. The house is smitten, but the tenant is infinitely beyond the sphere of flood, or flame, or steel. Let me further remind you that those sufferings have been overcome. Suffering is a vanquished power. “I have overcome the world.” We have fellowship in our suffering, a fellowship that is mastery. Are you in Gethsemane? Do the winds howl drearily around you? Is it a sevenfold darkness that shuts out the light of the stars? Ah me! I know full well the meaning of your great suffering; the iron hath been crushed through my own swelling heart, and I can therefore sympathise with the children of grief. You say you hear the approach of the ruffianly band, and that the flare of the traitor’s torch falls upon your drenched cheek. True. Yet, courage! Snatch that torch from his grasp, hold it to the ground close! What see ye? A footprint? Ay! Any inscription? Ay! Read it dash off the new-starting tear, and read! Speak aloud! Refrain not! “Be of good cheer; I have overcome.” Why, it is the footprint of Christ! He has been standing just where you are! You have not gone farther down the troubled valley than your Master; you cannot get beyond the sphere of Christ; your suffering cannot lay claim to originality; every pang has been anticipated; your streams of grief mingle with his rivers of sorrow. We “know the fellowship of his sufferings.” Every woe bears the inscription, “Overcome.”
We can identify this “Fear not” as the solemn word of Christ. It is a form of expression peculiarly his own. It bears his image and superscription. We often heard him employ it when he walked amongst us in the form of a man. When we were tossed on the troubled sea, he came near and said, “Fear not; it is I.” When we were few in number, and the objects of a haughty scorn, he gently said to us, “Fear not, little flock, it is your Father’s good pleasure to give you the kingdom.” When he told us that bonds and imprisonments awaited us in every city, he added, “Fear not them that kill the body, and after that have no more that they can do.” We were well accustomed to his “Fear not”; and now that he has ascended to the throne, and once more addresses us in this familiar tone, we exclaim with reviving courage, It is the voice of the Conqueror the cry of the King!
V.
Christ soothes and nerves his suffering saints by the promise of infinite compensation. “Be thou faithful unto death, and I will give thee a crown of life.” The word compensation is to be accepted in this connection with the fullest recognition of those limitations which the regenerate mind will instantly suggest. The help which analogy can afford in the understanding of Christ’s promise is but partial necessarily and most happily partial yet it may shed a trembling ray on the central question before us. The saints are not for ever to lie under the cruel imputation of unworthiness. As in the case of a man who has been wantonly defamed and injured, is it enough that his peers pronounce him merely “Not guilty”? Is no account to be take of the wrongs he has endured? Are his wounds to be unmollified, except by the healing power of tardy time? In the name of humanity, No! “Not guilty” is to be translated into “innocent”; justification is to be succeeded by compensation; well-attested faithfulness is to be adorned with a crown. It is so, only in an infinitely higher degree, in the spiritual life. Jesus Christ will not only deliver his saints from the sphere of suffering; he will introduce them into the sphere of eternal rest and joy. There is “a recompense of reward.” The languid eye of the suffering saint is turned to no merely negative heaven; it kindles into eloquent brightness as it gazes upon the “inheritance incorruptible,” and the crown radiant with immortal glory. Every pang is to become a pleasure, every scar an abiding memorial of honour. We have to do with the faithfulness; Christ with the crowning. Long endurance on our part will not tarnish the promised diadem. It is there, look ye! there, just on the other side of the golden clouds; and when life’s last gasp shall expire, ye shall stand as crowned kings in the Infinite presence.
Blessed conjunction “Thou” and “I,” the suffering saint and the promising Saviour! “Be thou faithful, and I give.” As it is personal suffering, so also shall it be personal reward. And what will the glorified saint do with that crown of life? Wear it? Methinks not. It will suffice him to feel its first pressure that will be heaven enough! and, having felt that, surely he will cast the crown at the feet of the Lamb, saying, “Thou only art worthy to be crowned.”
Prayer
Almighty God, thy claim upon our worship is unceasing, for thy mercy, like thy majesty, endureth for ever. Thou dost never withhold thine hand from giving good gifts unto thy children. As thou hast made them in thine own image and likeness, and hast implanted within them desires which the world can never satisfy, so thou dost specially reveal thyself unto them day by day, appeasing their hunger with bread from heaven, and quenching their thirst with water out of the river of God. Oftentimes have we said concerning thy Son: “We will not have this man to reign over us.” But when we have tasted the bitterness of sin, and have been convinced of our own emptiness and helplessness, when heart and flesh have failed, when by the ministry of thy Holy Spirit we have come to understand somewhat of thine own holiness and mercy and love, our hearts’ desire has been that Jesus might sit upon the throne of our love, and rule our whole life; that he might be King of kings and Lord of lords, our Redeemer, the Mighty One of Israel. We desire to live unto the glory of God, to understand the meaning of the gift of life with which we have been blessed. Thou hast entrusted us with solemn responsibilities; enable us to understand their meaning, to feel their pressure, and to respond with all our hearts to their demands. Let thy blessing rest upon us. May this house be unto us as the gate of heaven; may weary souls recover their strength and tone. May desponding hearts be revived and comforted with the consolation of God. May worldly minds be given to feel that there is a world higher than the present; that round about us is the great sea of thine eternity! May we be prepared for all the future, having our hearts cleansed by the precious blood of Christ We depend upon thy Holy Spirit; we will not look unto our own resources except as they present themselves as the gifts of God. We will rely upon thy power; we will cry mightily unto our God. Thou wilt hear us; thou wilt redeem our souls from all fear; thou wilt inspire us with immortal hope; thou wilt clothe us with adequate power. Show to us, more and more, the meaning of the mystery of the Cross. May we find all that is deepest and truest in our own life symbolised in that Cross. May it be the answer to our sin, the remedy of our diseases, the one hope of our wondering and anxious souls. Now unto him that is able to keep us from falling, and to present us faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.
Fuente: The People’s Bible by Joseph Parker
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;
Ver. 8. Of the church in Smyrna ] Sweet smelling Smyrna, the poorest but purest of the seven.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8 11 .]THE EPISTLE TO THE CHURCH AT SMYRNA. See Prolegg., iii. 8. And to the angel of the church in Smyrna (in accordance with the idea of the angel representing the bishop, many of the ancient Commentators have inferred that Polycarp must have been here addressed. Whether this were chronologically possible, must depend on the date which we assign to the writing of the Apocalypse. He was martyred in A.D. 168, 86 years after his conversion, Eus [26] H. E. iv. 15) write: These things saith the first and the last, who was (became) dead and revived (see ch. Rev 1:17-18 , and for this sense of , reff. The words here seem to point on to the promise in Rev 2:10-11 ): I know thy tribulation and thy poverty (in outward wealth, arising probably from the , by the despoiling of the goods of the Christians); nevertheless thou art rich (spiritually; see reff. To suppose an allusion to the name (Hengst.), is in the highest degree fanciful and improbable): and (I know) thy calumny from (arising from) those who profess themselves to be Jews, and they are not, but ( are ) Satan’s synagogue (these slanderers were in all probability actually Jews by birth, but not (see Rom 2:28 ; Mat 3:9 ; Joh 8:33 ; 2Co 11:22 ; Phi 3:4 ff.) in spiritual reality; the same who ever where, in St. Paul’s time and afterwards, were the most active enemies of the Christians. When Polycarp was martyred, we read : and afterwards when faggots were collecting for the pile, , , , Mart. Polyc. c. 12, 13, pp. 1032, 1042. This view is strengthened by the context. Had they been, as some have supposed, e. g. Vitringa, Christians, called in a mystical sense, they would hardly have been spoken of as the principal source of calumny against the Church, nor would the collective epithet of Satan’s synagogue be given to them. Respecting the latter appellation, see some interesting remarks by Trench, N. T. Synonyms, i. He brings out there, how , the nobler word, was chosen by our Lord and His Apostles for the assembly of the called in Christ, while , which is only once found ( Jam 2:2 ) of a Christian assembly (and there, as Dsterd. notes, not with , but with ), was gradually abandoned entirely to the Jews, so that in this, the last book of the canon, such an expression as this can be used. See also his Comm. on the Epistles to the Seven Churches, p. 95. See the opposite in Num 16:3 ; Num 20:4 ; Num 31:16 , ).
[26] Eusebius, Bp. of Csarea, 315 320
Fuente: Henry Alford’s Greek Testament
Rev 2:8-11 . The message (shortest of the seven) to the Christians in Smyrna, “one of the first stars in the brilliant belt of the cities of Asia Minor” (Mommsen), a wealthy and privileged seaport, and like Sardis a constant rival of Ephesus for the title of primacy which properly belonged to Pergamos, the real capital of the province. It is probably owing to the petty jealousies of these urban communities that the prophet refrains from speaking of one to the other (as Paul did, with his churches), by way of example.
Fuente: The Expositors Greek Testament by Robertson
Rev 2:8 . The title from Rev 1:17-18 , with special reference to Rev 2:10 and its situation, also to the promise of Rev 2:11 . The Smyrniote Christians, in peril of death, are addressed and encouraged by One who himself has died and risen to life. He is familiar [Rev 2:9 ] with the rough brake and briars through which faith must struggle to win its crown, and this familiarity is as usual put forward as the first element of encouragement. The other notes of help are (i.) the unapproachable wealth of a devoted life, (ii.) the justice of their claim in spite of their opponents’ prestige and pretensions, (iii.) the providential limit assigned to their trial, and (iv.) its ample reward, besides the fact that Christ does not conceal from them the worst. . Contrast R. Jochanan’s aphorism: “Whosoever fulfils the Torah in poverty will at length fulfil it in wealth; and whosoever neglects the Torah in wealth, will at length neglect it in poverty” (Pirke Aboth, iv. 13). The subsequent allusion to Jews acquires fresh point from a comparison with (Chagigah, 9 b ) another contemporary rabbi’s comment on Isa 48:10 : “this means that the Holy One sought for all good qualities to give to Israel, and found only poverty”. . Does the prophet resent (see on this, von Dobschtz, Texte u. Unters. xi. 1. 35 f.) the Jewish claim to the title of God’s people, declaring in so many words (as Mat 21:43 ), that Judaism, so far as it is genuine, is now inside the church, and that the Jewish nation has forfeited its privilege and is now a pseudo-church (Harnack, H. D. i. 177 179)? If the passage does not breathe this common antipathy, the calumnies may be supposed to have taken the form of taunts upon the Christian delusion of believing that a Palestinian peasant and criminal was messiah, or of slanders upon Christian morals and motives (reff.), or of malicious, anonymous accusations laid before the Roman authorities with reference to revolutionary designs on the part of the churches. “Les Orientaux prennent d’ordinaire la religion comme un prtexte de taquineries” (Renan). Judaism was strong at Smyrna, and its hostility to the Christians (see Otto’s notes on Just. Dial. xvi. 11, xxxv., etc.) would not be lessened by the accession of converts from the old faith to the new (Ign. ad Smyrn. i. 2, describes the saints and faithful folk of Christ ); the reasons for such social animosity and interference are analysed in Jowett’s note on 1Th 3:13 , in E. G. Hardy’s Christianity and the Roman Government , pp. 45 53, and in Ramsay’s Seven Letters , 272 f. At the martyrdom of Polykarp in Smyrna, some years after the Apocalypse was written (as later still at the death of Pionius, 250 A.D.) the Jews made themselves conspicuous by denouncing him with the pagan mob before the Asiarch ( ), eagerly assisting to heap faggots on his pile ( , ), and helping to prevent the Christians from obtaining the martyr’s body ( : Mart. Polyk. xii., xvii.). The name of “Jew,” ancient and honourable, is claimed ( ) for believers in Jesus the messiah, who constitute the real people of God with a legitimate claim to the privileges and titles of the O.T. community. “Now by our faith we have become more than those who seemed to have God” (2 Clem. ii. 3). . . a bitter retort to the contemporary claims of Judaism with its . ( cf. Num 16:3 ; Num 20:4 , Ps. Sol. 17:18, . ). The allusion here is to Jewish, in Rev 2:13 (throne of S.) to pagan, and in Rev 2:24 (depths of S.) to heretical, antagonism.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT Rev 2:8-11
8And to the angel of the church in Smyrna write: The first and the last, who was dead, and has come to life, says this: 9I know your tribulation and your poverty (but you are rich), and the blasphemy by those who say they are Jews and are not, but are a synagogue of Satan. 10Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you will be tested, and you will have tribulation for ten days. Be faithful until death, and I will give you the crown of life. 11He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt by the second death.”
Rev 2:8 “The first and the last” This is one of the recurrent titles for Jesus found in Rev 1:17; Rev 22:13. Initially it referred to YHWH (cf. Isa 41:4; Isa 44:6; Isa 48:12). It is synonymous with the phrase “I am the Alpha and Omega” (cf. Rev 1:8; Rev 21:6; 27:13) and “the beginning and the end” (cf. Rev 21:6; Rev 22:13). See fuller note at Rev 1:8.
“who was dead, and has come to life” This may have been a slap at the nature cult of Cybele, the mother goddess. Many of the ancient fertility religions based their worldview on personified cycles of nature, winter death, and spring rebirth. In context this relates theologically to Rev 1:18; Rev 5:6, where Jesus is the lamb that was slain but is now alive. It emphasizes Jesus’ once-for-all (not repeated) substitutionary death and resurrection (cf. Heb 7:27; Heb 9:12; Heb 9:28; Heb 10:10).
Rev 2:9 “I know your tribulation and your poverty” These are two very strong Greek words. They are significant because the city of Smyrna was very prosperous. The fact that the church was poor seems to imply economic persecution. It is theologically significant that in the book of the Revelation believers suffer “tribulations” from unbelievers and the evil one, but unbelievers suffer “the wrath of God.” See full note at Rev 7:14. Believers are always protected (sealed, see Special Topic at Rev 7:2) from divine judgment.
SPECIAL TOPIC: TRIBULATION
“(but you are rich)” Believers cannot judge their standing in Christ by worldly standards (cf. Mat 6:33).
NASB, NKJV”blasphemy”
NRSV, NJB”slander”
TEV”evil things said against you”
This is literally the term “blasphemy,” which had an OT connotation of “to revile” and was usually used in connection with verbal attacks on YHWH (cf. Lev 24:13-23). Twice in the OT the term “blessed” (barak) is used in the sense of blasphemy (cf. 1Ki 21:10; 1Ki 21:13). In context these Jewish religionists claim to know God (“bless God”), but they do not (cf. Mat 7:21-23).
“who say they are Jews and are not” A very similar phrase is used in Rev 3:9; there it is obvious that they are racial Jews who claim to be God’s people but really are not (cf. Joh 8:44; Rom 2:28-29; Gal 3:29; Gal 6:16). From Acts and Galatians we know that the Jews caused great opposition to the proclamation of the gospel (cf. Act 13:50; Act 14:2; Act 14:5; Act 14:19; Act 17:5).
Rev 2:13 suggests that this refers to local cults of emperor worship called the Concilia which demanded that Christians call Caesar “Lord” and burn incense to him once a year.
“a synagogue of Satan” John saw the world in sharp contrast, God versus Satan. Satan (see SPECIAL TOPIC: SATAN at Rev 12:3) is mentioned often in the book (cf. Rev 2:9; Rev 2:13; Rev 3:9; Rev 12:9-10; Rev 20:2; Rev 20:7). He slanders the believers and energizes their persecutors. This conflict or dualism in the spiritual realm characterizes apocalyptic literature. There is a battle for control of the hearts and minds of the children of Adam.
Rev 2:10 “Do not fear” This is a present middle or passive (deponent) imperative with the negative particle which usually meant to stop an act already in process. These churches were afraid. Persecutions were a sign of their salvation and God’s blessings (cf. Mat 5:10-12).
“the devil is about to cast some of you into prison” Behind evil human leaders lurks a supernatural personal force of evil (cf. Eph 6:10-19).
The term Satan is an OT title and description. His God-given task was to provide a rebellious, self-centered alternative to mankind and thereby accuse them when they yielded to temptation (cf. Genesis 3; Job 1-2; Zechiah 3). There is a development of evil in the OT. Satan was created as a servant and progressed into an enemy (cf. An Old Testament Theology by A. B. Davidson p. 300-306).
It is surely an assumption that the highly figurative language of Isaiah 14, which directly refers to the arrogant King of Babylon, and Ezekiel 28, which directly refers to the prideful King of Tyre, ultimately identifies the spiritual pride and fall of Satan. The language of Ezekiel 28 is taken from a description of the Garden of Eden. It is difficult to accept a description of a human, historical, pagan king in angelic terms taken from Eden (cf. Genesis 3). However, Ezekiel does the very same thing with the King of Egypt in chapter 31. He is described as a huge tree in the garden of Eden.
All believers long for more information, especially about the origins of God, angels, evil, etc. We must be cautious of turning metaphorical, prophetic description into dogmatic theology. Much modern theology comes from isolated, figurative texts mixed with modern concepts, both theological and literary (Dante and Milton).
In the NT he is called the devil (cf. Rev 12:9; Rev 12:12; Rev 20:2; Rev 20:10), which is a composite Greek term meaning “to throw across,” “to slander,” or “bring accusations against.” This again reflects his task of accusing and tempting. These terms are synonymous in the Revelation (cf. Rev 12:9; Rev 20:2). See SPECIAL TOPIC: PERSONAL EVIL at Rev 12:9.
“that you may be tested” This term is used in two senses: (1) believers are tested so as to show their true faith and grow stronger (cf. Rev 2:10; Act 14:27; Rom 5:3-4; Rom 8:17-19; Heb 5:8; Jas 1:2-4; 1Pe 4:12-19) and (2) unbelievers are tested to show their unbelief and deserved judgment (cf. Rev 3:10). In Revelation the Christian’s trials are called “tribulations” (see Special Topic at Rev 2:9), while the unbelievers are subjected to “the wrath of God.”
There were two Greek terms translated “test,” “try,” or “tempt.” One had the connotation of “to test with a view toward destruction” (peirasmos, peirasmo). The other terms (dokimos, dokimazo) were used with the connotation of “to test with a view toward approval.” Satan tempts to destroy; God tests to strengthen (cf. 1Th 2:4; 1Pe 1:7; Gen 22:1; Exo 16:4; Exo 20:20; Deu 8:2; Deu 8:16; Deu 13:3; Jdg 2:22; 2Ch 32:31). See Special Topic at Rev 2:2.
“ten days” There has been much speculation about the phrase “ten days”:
1. some say that it referred to a literal ten day period of persecution in the city of Smyrna in John’s day
2. others say that because ten is the number of completion, it simply meant a complete number of days of persecution
3. some say that it referred to an unspecified period of persecution
The good news is that it has a limit. The persecution will end!
However, in an apocalyptic book one is never sure if the numbers are used figuratively or literally. If the number was often used in the OT and interbiblical apocalyptic literature with a symbolic meaning then probably it is figurative. The most often used symbolic numbers are 3, 4, 6, 7, 10, 12 and their multiples (see Special Topic at Rev 1:4).
“be faithful unto death” This is a present middle or passive (deponent) imperative which emphasizes the believer’s need to continue in faith even if it means physical death (cf. Mat 2:13; Mat 12:11; Mat 10:22; Mat 24:13; Luk 12:4; Gal 6:9). Some believers were and are killed. This is the paradox of the sovereignty of God and our experience in a fallen world.
“and I will give you the crown of life” This was the victor’s crown called the “stephanos” (cf. 1Co 9:25). It was the reward of Christian martyrs. We learn from Eusebius’ Ecclesiastical History, 4:15, that there were many martyrs, including Bishop Polycarp of Smyrna. There are also other crowns (rewards) mentioned in the New Testament (cf. 2Ti 4:8; Jas 1:12; 1Pe 5:4; Rev 3:11).
John uses the term for life, zo, to refer to eternal life, resurrection life (cf. Joh 1:4; Joh 3:15; Joh 3:36; Joh 4:14; Joh 4:36; Joh 5:24; Joh 5:26; Joh 5:29; Joh 5:39-40; Joh 6:27; Joh 6:33; Joh 6:35; Joh 6:40; Joh 6:47-48; Joh 6:51; Joh 6:53-54; Joh 6:63; Joh 6:68; Joh 8:12; Joh 10:10; Joh 10:28; Joh 11:25; Joh 12:25; Joh 12:50; Joh 14:6; Joh 17:2-3; Joh 20:31; Rev 2:7; Rev 2:10; Rev 3:5; Rev 13:8; Rev 17:8; Rev 20:12; Rev 20:15; Rev 21:6; Rev 21:27; Rev 22:1-2; Rev 22:14; Rev 22:17; Rev 22:19). True life is far more than physical existence!
SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENT
Rev 2:11 “He who overcomes” This is also a recurrent admonition to faithfulness (cf. Rev 2:7; Rev 2:17; Rev 2:26; Rev 3:5; Rev 3:12; Rev 3:21; Rev 21:7). It is certainly an emphasis on perseverance (see Special Topic at Rev 2:2).
“will not be hurt by the second death” This is a double negative construction with aorist passive subjunctive which shows God’s ultimate care for those who are martyred (cf. Rev 12:11). The “second death” referred to hell (see Special Topic at Rev 1:18) or eternal separation from fellowship with God (cf. Rev 20:6; Rev 20:14; Rev 21:8).
“He who has an ear, let him hear” This is a recurrent admonition for spiritual attention and discernment (cf. Rev 2:7; Rev 2:11; Rev 2:17; Rev 2:29; Rev 3:6; Rev 3:13; Rev 3:22; Rev 13:9).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Smyrna. About fifty miles north-west of Ephesus. A great centre now of Levantine trade.
First . . . Last. See Rev 1:17.
was = became.
dead. App-139.
is alive = lived (again). See App-170.
Fuente: Companion Bible Notes, Appendices and Graphics
8-11.]THE EPISTLE TO THE CHURCH AT SMYRNA. See Prolegg., iii. 8. And to the angel of the church in Smyrna (in accordance with the idea of the angel representing the bishop, many of the ancient Commentators have inferred that Polycarp must have been here addressed. Whether this were chronologically possible, must depend on the date which we assign to the writing of the Apocalypse. He was martyred in A.D. 168, 86 years after his conversion, Eus[26] H. E. iv. 15) write: These things saith the first and the last, who was (became) dead and revived (see ch. Rev 1:17-18, and for this sense of , reff. The words here seem to point on to the promise in Rev 2:10-11): I know thy tribulation and thy poverty (in outward wealth, arising probably from the , by the despoiling of the goods of the Christians); nevertheless thou art rich (spiritually; see reff. To suppose an allusion to the name (Hengst.), is in the highest degree fanciful and improbable): and (I know) thy calumny from (arising from) those who profess themselves to be Jews, and they are not, but (are) Satans synagogue (these slanderers were in all probability actually Jews by birth, but not (see Rom 2:28; Mat 3:9; Joh 8:33; 2Co 11:22; Php 3:4 ff.) in spiritual reality; the same who ever where, in St. Pauls time and afterwards, were the most active enemies of the Christians. When Polycarp was martyred, we read : and afterwards when faggots were collecting for the pile, , , , Mart. Polyc. c. 12, 13, pp. 1032, 1042. This view is strengthened by the context. Had they been, as some have supposed, e. g. Vitringa, Christians, called in a mystical sense, they would hardly have been spoken of as the principal source of calumny against the Church, nor would the collective epithet of Satans synagogue be given to them. Respecting the latter appellation, see some interesting remarks by Trench, N. T. Synonyms, i. He brings out there, how , the nobler word, was chosen by our Lord and His Apostles for the assembly of the called in Christ, while , which is only once found (Jam 2:2) of a Christian assembly (and there, as Dsterd. notes, not with , but with ), was gradually abandoned entirely to the Jews, so that in this, the last book of the canon, such an expression as this can be used. See also his Comm. on the Epistles to the Seven Churches, p. 95. See the opposite in Num 16:3; Num 20:4; Num 31:16,- ).
[26] Eusebius, Bp. of Csarea, 315-320
Fuente: The Greek Testament
Rev 2:8-11
2. LETTER TO THE CHURCH AT SMYRNA
Rev 2:8-11
8 And to the angel of the church in Smyrna write: These things saith the first and the last, who was dead, and lived again:–Smyrna was a populous city about forty miles north of Ephesus. Having a fine harbor, it became a great commercial city–was noted both for its educational facilities and the worship of idols. It was the home of Polycarp, who personally knew the apostle John for many years and was martyred after he ‘had served the Lord eighty-six years. It doubtless had a strong Jewish element in its population. This and the idol worshipers and difficulties of living under Roman rule made the stay of Christians there a hard and dangerous existence. They were encouraged by being reminded of Christ “who was dead, and lived again,” an attribute of Jesus mentioned to John himself in 1:18. As their faithfulness to Jesus was likely to result in their martyrdom, it was particularly appropriate to remind them of the fact that the Master himself had once died, but was made alive. It was an assurance that, if they were martyred, they too would be raised from the dead.
9 I know thy tribulation, and thy poverty (but thou art rich),–This letter also begins with “I know,” meaning that the Lord had a complete knowledge of their condition and needs. This would assure them they could depend implicitly upon his instruction. Tribulation carries the general idea of affliction or distress. In their case, doubtless, all they suffered from the persecutions of their oppressors was included in the term. The mention of their poverty indicates that they were especially poverty-stricken since that is not said of the other churches addressed. Their poverty may have resulted from oppression and robbery on the part of their enemies. But in spite of it the Smyrna church continued to exist long after all the others were gone. Poverty is usually far less dangerous than great riches. Though poor in material goods, they were “rich in faith” and, as a consequence, were “heirs of the kingdom which he promised to them that love him.” (Jas 2:5.) This was because they were “rich in good works.” (1Ti 6:18.)
and the blasphemy of them that say they are Jews, and they are not, but are a synagogue of Satan.–The Lord also knew the blasphemy of their enemies–the reproaches and bitter revilings which were hurled against them. This was assurance that the Lord would know exactly what reward their enemies deserved, and. would see to it that justice would be done in due time. The Christians’ religion was probably the occasion for the blasphemies. This particular class of their persecutors were native Jews who were manifesting the same spirit that prompted the betrayers of Christ. They laid much stress upon their claim to be Jews–God’s people. The text says they were not Jews. There are two senses in which that would be true. First, as natural Jews they were not fol-lowing the teachings of Moses, and were not worthy of the name; second, they were not Jews in the spiritual sense. The word in that sense meant Christians (Rom 2:28-29), and they were fighting Christians. They were not then worthy of the name in either sense. The extreme cruelty and wickedness of the Jews in Smyrna is described by Jesus when he calls them a “synagogue of Satan.” The synagogue is probably used here in the sense of an assembly or congre-gation. They claimed to be the congregation of the Lord– God’s people–when, in fact, they were in the service of Satan. Their persecution of the saints was under the influence of Satan.
10 Fear not the things which thou art about to suffer:–This language clearly indicated that there were sufferings about to come to them from which there would be no escape, but they were urged not to be afraid. Confidence in Christ’s promises would drive out fear and prepare them for the ordeal.
behold, the devil is about to cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days.–Casting the Christians into prison was not an uncommon thing, especially in the case of the apostles. (Act 12:3-4; Act 16:23.) John himself had been banished to Patmos and pos-sibly many others might be put in prison. This prediction of imprisonment was in fact the probable thing to expect at that time. The text says that the devil would cast them into prison. Of course, it was actually done by their enemies and these words show that evil workers are in the service of the devil and operate under his evil influence. This imprisonment would be a test of their fortitude and fidelity to God. The severity of the test would show whether or not they could be driven into apostasy.
The tribulation–including the imprisonment of some–was to last “ten days.” This expression has been variously construed by scholars. Sonic take it to mean ten literal days; some that it refers to prophetic days, meaning a day for a year, or ten years; others that ten days meant frequent, full or complete tribulation, a sense in which the word “ten” seems to be used in Num 14:22; Neh 4:12 Dan 1:20; and others still think that the expression indicates that the tribulation would be brief. Gen 24:55; Dan 1:12; Dan 1:14 are supposed to give examples of this use. Ten natural days would be too insignifi-cant for such a grave thing. It might have been ten years. If so, there is no way to fix the exact date. Either one of the other views might be true. It seems probable that the state-ment was made to encourage the brethren not to falter in their fidelity to God. If so, then by “ten days” Jesus meant to say that the tribulation would be comparatively short. This would stimulate them to faithfulness.
Be thou faithful unto death, and I will give thee the crown of life.–The singular “thou” is used because it is addressed directly to the “angel” of the church. But, as the letter was to be delivered to the church, everyone was included. They were to continue faithful–meet every rising situation faith-fully. “Unto” death does not mean throughout their exist-ence till death (although that was also necessary, Matt. 24 13), but up to the endurance of death, if necessary; that is, even death should not move them from their steadfastness. The garland of victory, here called “the crown of life,” is elsewhere called “the crown of righteousness” (2Ti 4:8), “the crown of glory” (1Pe 5:4), an “incorruptible” crown (1Co 9:24-25). Crown is used figuratively for the reward to be received, meaning life as a crown which is given for righteousness.
11 He that hath an ear, let him hear what the Spirit saith to the churches.–See notes on verse 7.
He that overcometh shall not be hurt of the second death.–This letter closes just like the one to Ephesus except that a promise of a different blessing is offered. There the promise was to eat of the tree of life; here not to be hurt of the second death. A failure in either case would result in one’s being lost. Promising these blessings to one who overcomes implies that those who do not overcome will be lost. Since a Christian may fail to overcome, a Christian may he lost. ‘This is the unmistakable import of the words, and absolute proof that Christians may so apostatize as to he lost finally.
Commentary on Rev 2:8-11 by Foy E. Wallace
The letter to the church at Smyrna-Rev 2:8-11.
1. These things saith the first and the last, which was dead and is alive–Rev 2:8.
This sublime language repeats the eternity of the One who addresses this church, whom death could not vanquish, and it was intended for the encouragement of the Smyrna members to follow him even unto death, or martyrdom, with no fear of the consequences.
2. The blasphemy of the Jews– Rev 2:9.
This phraseology is not addressed to the true Jews, but to the pseudo-Jews, and had regard to the Jewish persecutions, which the calumnious and bitter opposition of the fanatical Jews waged against their own kinsmen who had accepted Christ. Again, it finds parallel in the Jewish persecutions foretold by the Lord in Mat 24:1-51.
3. Ye shall have tribulation ten days– Rev 2:10.
This cannot mean a literal ten days, but rather to the ten persecutors, the number of which is historically factual. As there were five fallen imperial rulers before Nero–from Nero to Diocletian there were ten persecuting emperors. This era of persecution reached its crescendo in Diocletians reign of terror, in which he vowed to obliterate the name Christian from the Roman empire.
The indications are too plain for doubt that this ten days tribulation had immediate reference to the era or epoch of the ten persecuting emperors. Their succession is symbolized in Rev 17:8-11, which describe the ebbing and the flowing of the tide of persecution, in the expressions was, is not and yet is. In the verses 10 and 11 the succession of these emperors is so plainly indicated that the mention of them by name could not have been plainer to the members of the churches to whom this code language was addressed. The history of these apocalyptic facts is verified in Gibbons History Of The Fall And Decline Of The Roman Empire.
4. Be thou faithful unto death– Rev 2:10.
The death of this admonition predicted the martyrdom of some of their number. It does not refer to ordinary death as related to the usual span of life, not merely until one dies; it was a warning to them with specific reference to martyrdom. It was an exhortation to be faithful even unto martyrdom, a consequence of loyalty to Christ in the persecutions, and apocalyptic forecast fulfilled in the experiences of these churches in their own time, the trials of the immediate conflict, not prophecies of remote centuries.
5. He that overcometh shall not be hurt with the second death– Rev 2:11.
This passage finds its apocalyptic fulfillment within the vision itself, in chapter 20:6, in the description of the culmination of all of the imagery of these scenes with the victory of the saints in the conflicts that come to end. The first law of the higher mathematics is that things equal to the same thing are equal to each other. This law applied to the comparison between these two passages, chapter 2:11 and chapter 20:6, yields the following conclusion: 1. Overcoming the persecutions equaled exemption from the second death; 2. Part in the first resurrection equaled exemption from the second death; 3. These two things being equal to the same thing were equal to each other. Therefore, the result of overcoming the persecutions was pictured as the first resurrection of the apocalypse, and was prerequisite to the iving and the reigning with Christ in the triumphant state of victory that is described.
Commentary on Rev 2:8-11 by Walter Scott
THE SPIRIT’S ADDRESS TO SMYRNA
(Rev 2:8-11).
SMYRNA AND LAODICEA CONTRASTED.
The briefest of these Church addresses is that to Smyrna, the longest that to Thyatira. Smyrna is wholly commended, and not one word of reproach or censure is addressed to it; Laodicea is in every respect blamed, and not one word of commendation or praise is bestowed. Again, the poverty and tribulation of Smyrna stand out in marked contrast with the rich and self-satisfied condition of Laodicea. There is but one other Church not censured, namely, Philadelphia. It must not, however, be supposed that there was nothing wrong in these unblamed assemblies, only the characteristic Church states represented by them were suffering (Smyrna) and weakness (Philadelphia). A child in affliction or in bodily weakness is spared words of censure, and surely our God is not less gracious than an earthly parent.
CONSOLATION IN TRIBULATION.
8. “And to the angel of the Church in Smyrna write: These things says the First and the Last, Who became dead and lived.” Declension from first love had set in. The angel of the Church in Ephesus had fallen (Rev 2:5), not, however, from Christ’s right hand, but from love, whilst preserving doctrinal faithfulness and walking blameless in outward consistency. But the moral springs of action were relaxed, and Ephesian Church life thereby robbed of its fragrance. This consideration brings us to the second distinguishing Church period, one of Tribulation. The angel, the Church’s representative, is addressed in words of rich and gracious consolation. The full blast of imperial pagan persecution was being endured. For about 250 years, with occasional lulls when the ruthless hand of the persecutor was stayed, the Church was passing through a “baptism of blood,” and this in order to rekindle the smouldering flame of love well-nigh extinguished. What the suffering Church was to the Lord is imaged in the meaning of Smyrna, myrrh, a well-known fragrant perfume, a sacred one moreover (Exo 30:23), also one of the love perfumes of the spouse in the Canticles. The consolation that suited the Seer (Rev 1:17-18) became the consolation of the Church. We have here the same combination of divine and human predicates which characterised Christ in the glorious vision of His Person as beheld by John. “The First and the Last” is one of the grandest of divine titles, a Rock against which the utmost power of the enemy is futile. As “the First” He is before all in time, and above all as supreme. As “the Last” He is after all, closing all up, for to Him all tend. He is eternal in His Being. But He stooped to die. Death had no claim on Him. He, “the first and the last”– Jehovah’s special title (Isa 41:1-29),became dead. He breasted the waves of death. He rose out of it, and “lives” to die no more. This, then, was their “strong consolation.” The One Who died and lives is none other than Jehovah in the truth of His Being, the self-existing One. We have had the glory of the Speaker, what He was as God, and what He became as Man, now we are to listen to His consoling and animating message.
Rev 2:9
A MESSAGE.
Rev 2:9. “I know thy tribulation and thy poverty; but thou art rich; and the railing of those who say that they themselves are Jews, and are not, but a synagogue of Satan.” In the Authorised Version we read, “I know thy works.” The word “works” should be deleted according to the critics, besides, it is to suffering and not to works that prominence is given in the message. “I know.” What a tower of strength to an afflicted saint and Church! The One in Whose Person are combined at once the greatness of the Godhead and the sympathy of One Who has been in the utmost depths of suffering and death says, “I know thy tribulation and thy poverty.” The measure, character, and duration of every phase of trial are known to Him. There is not a tear too many, not a blow too severe. The hardness, the unbrokenness of spirit, the self-confidence have to be broken down. We flourish best in suffering. Jacob was a better man morally after the night of wrestling than before it (Gen 32:24-32). Paul was kept humble and lowly by that continual reminder, whatever it was, “a thorn in the flesh” (2Co 12:7). But He also knows our “poverty.” Not many grandees are numbered amongst the Lord’s people. The Hebrew believers took joyfully the spoiling of their goods (Heb 10:34). Confiscation of goods and property, either to the imperial treasury or to those base enough to inform against the Christians, generally followed apprehension. But, says the Lord, “Thou art rich.” Our treasure is in Heaven. Our inheritance is there. An inventory of Christian wealth is furnished in 1Co 3:21-23. Our origin is of God (1Co 1:30); our position, sons of God (Rom 8:14); our dignity, kingly authority (Rev 1:6); our destiny, conformity to God’s Son (Rom 8:29); our wealth, limited only by Christ’s millennial and eternal portion (Eph 1:10-11). Truly the Church is rich, whatever its poverty on earth may be. Endowed with the love and riches of Christ, which are enduring and placed beyond the possibility of loss or corruption, we may well triumph in Him Who knows not only our tribulation and poverty, but knowing all pronounces us “rich.”
Not only was the Church suffering from the pagan world without, but also from an enemy of a religious character within. There was a company, it would seem (not really Jews), which took up the place and pretension of the Jews to be alone God’s people on earth. We saw a company of higher clergy in Ephesus (v. 2), whose proud and lofty pretensions were exposed, and the pretenders styled liars. That movement for the time was crushed. But now a movement of a similar character, although on a lower scale, is again in evidence. Arrogant claims to be the Church, to be alone God’s people, have been repeated again and again since the Smyrnean era, sometimes on a large scale, at other times on a smaller one. This body of religious pretenders railed against the suffering Church. False accusations, contempt, and contumely were the cruel work of these religious people. What were they in His sight? “A synagogue of Satan.”(*We again meet with this strong expression in the address to Philadelphia (Rev 3:9). Here it opposed itself to the Church in suffering; there in antagonism to the Church in weakness. The Synagogue (Jewish assembly) and the Church (Christian assembly) are distinguished by the apostle James; for the former see Rev 2:2, R.V. ; for the latter see Rev 5:14.) The two names, “Satan” and “Devil,” are employed in the Revelation as everywhere else in Scripture with propriety and precision. The former means adversary, the latter slanderer. To the Church he is both. Satan “the adversary” set up a heretical party in direct antagonism to the lowly and suffering position of the Church. The devil, “the calumniator,” forged lies and all manner of false accusations against God’s saints, and succeeded, too, in getting the heathen powers to believe them, and thus he became the real author and source of the “ten persecutions”, ten legal outbursts of rage and fury against the Church which were only stopped on the accession of Constantine to the throne of the Caesars. Abounding suffering, however, was answered by abounding consolation, and both, no doubt, were the portion in full of the suffering Church. Christian and heathen contemporary records abundantly verify the truth of this.
Rev 2:10
TRIALS AND ENCOURAGEMENT.
Rev 2:10. “Fear nothing (of) what thou art about to suffer. Behold, the devil is about to cast you into prison, that ye may be tried; and ye shall have tribulation ten days. Be thou faithful unto death, and I will give to thee the crown of life.” “Fear not,” or “nothing,” is a word of preparation for yet further trials, and is evidently taken from Rev 1:17. There it fell on the ear of the fainting Seer, carrying absolute and unqualified assurance to his soul; here it is to reassure the Church in view of the gathering storm about to burst upon it. Tribulation and poverty were bad enough, and hard to be borne. But worse still was in store. The closing imperial persecutions exceeded in savage cruelty the former ones. The dark clouds were gathering; the wild, hoarse roar of the coming storm was heard. Here the Church is forewarned and encouraged. These coming trials are traced from false accusers, and from the instruments and agents of cruelty to the devil. Persecution was his work. But faith rests on this mighty and grand sustaining truth that “Power belongeth unto God” (Psa 62:11). The power of the devil is limited and controlled, and he cannot put forth his hand and touch even the feeblest lamb of the flock without express permission (Job 1:1-22; Job 2:1-13). “There is no power but of God” (Rom 13:1), whether satanic or human. The use and employment of the power is another question, involving responsibility of the gravest character. God’s purpose was that His Church might be tried, and that to the utmost, and to this end the devil was His servant. Thus God’s saints were purified. Love, faith, courage, and faithfulness were strengthened. The Church had a definite and appointed period of tribulation, “ten days.” There may be here an allusion to the well-known “ten persecutions,” and also to the tenth under Diocletian, which lasted just ten years. The expression “ten days” signifies a limited period, a brief time inconsistent with the lengthened period of pagan persecution covering 250 years. The following references to “ten days” will confirm the meaning of the term as implying a brief and limited time: Gen 24:55; Neh 5:18; Dan 1:12; Act 25:6; Jer 42:7, etc.
Some, not many, of the early witnesses for the truth, appalled by the dread of torture and death, denied their Lord. Here faithfulness every step of the way, even unto death, is urged. If the martyr’s crown is to be won, then constancy and steadfastness to the end must be maintained. There are various crowns spoken of in the Word. There is the crown of gold on the head of every redeemed one in Heaven (Rev 4:4). The crown of righteousness, the reward of a holy and righteous walk on earth (2Ti 4:8). Next, there is the crown of glory bestowed on all who shepherd the beloved flock of God (1Pe 5:4). Lastly, we have the martyr’s crown, the crown of life (Rev 2:10). This crown, like other rewards and encouragements, is given personally by Christ, “I will give.”
Then follows the usual call to hear. “He that hath an ear, let him hear what the Spirit says to the churches.” Individual responsibility is ever and firmly maintained. In these addresses is contained the mind of the Spirit and of the Lord which is one, and is meant for all Christian assemblies at all times throughout the earth.
Rev 2:11
PROMISE TO THE OVERCOMER.
Rev 2:11. “He that overcomes shall in no wise be injured of the second death.” To be an overcomer in the Smyrnean condition of things requires endurance suited to the death struggle. The synagogue of Satan is raging on the one hand, and heathendom on the other, alike determined to crush Christianity, whilst between the two stand the lowly confessors of the Nazarene, patience and meekness their only defence. What was the human prospect? Loss of character, of goods, and of life itself. To overcome under such appalling circumstances required strong faith and clear spiritual vision as seeing Him Who is invisible, yet Who is never more near than when apparently His saints are forsaken, and never more true and tender in sympathy than when seemingly He has forgotten them. The overcomer may die under tortures prolonged and gloated over by the almost fiendish malice of men who delight in blood, but he is assured that he shall not be hurt of the “second death,” He shall in “no wise,” on no account, an exceedingly strong negative, be hurt of the “second death”(*”The second death” stands in purposed contrast to the first. Death among men is the cessation of human life and activity on earth. It brings about a temporary separation of soul and body, but resurrection unites them and introduces the wicked to the “second death” the lake of fire. Extinction of being is not effected when one dies, nor does consciousness cease at death. After death and before resurrection we have a man in hades, the state between these two, namely, death and resurrection, with memory, consciousness, speech, reason, etc. This terrible picture, no doubt, is an everyday awful reality, and is not termed a parable (Luk 16:19-31). “The second death” is the lake of fire. “The raised body will be made capable of enduring the fierce wrath of Almighty God, whether by literal fire or not. The death of the body is a type of the “second death,” but inasmuch as antitype exceeds its type, so does the “second death” in all respects exceed the first. which is the lake of fire, i.e., the everlasting abode and place of punishment for the devil and the wicked (Rev 20:14; Rev 21:8).
Commentary on Rev 2:8-11 by E.M. Zerr
Rev 2:8. See the comments on last verse of the preceding chapter for an explanation of the angel. Smyrna is one of the places that received a letter John was told to write. The description of the One who was dictating the letter is the same as in chapter 1:18; the same who was walking in the midst of the churches. This is one of the two that received no rebuke from the Lord in the letters to the seven churches.
Rev 2:9. I know thy works. See comments at verse 2 for the general definition of this phrase which is used at the beginning of each of the seven letters; in this place it means the Lord approves of their conduct. Tribulation refers to the oppression being put upon this church by the enemy. A part of this resulted in the loss of their possessions which brought upon them a condition of poverty. But thou art rich. They were poor as far as this world’s goods was concerned but were “rich in faith” (Jas 2:5). Say they are Jews, and are not. They belonged to the Jewish race but were not true to their religious profession; such people frequently joined with the heathen in persecuting the Christians. Synagogue of Satan means they really were serving the interests of Satan and hence were to be classed with his agents. Such insincere Jews would assemble in their synagogues for their pretended services to God, but due to their hypocrisy the Lord considered it a synagogue of Satan.
Rev 2:10. Imprisonment as a persecution was to be one feature of their tribulation which will be credited to the devil. Ten days is a figurative reference to a series of persecutions that were heaped upon the church under the opposition from the Roman government. This was to become a trial of their faith, and the Lord consoles them with the assurance that they need fear none of those things. Faithful unto death. Even death cannot defraud a true disciple of his reward. Crown of life. A crown is a decoration for being victor over a foe and such a token is worthy those who remain true to the Lord in the presence of death. Their body may die in His service but it will not deprive them of eternal life. (See Luk 12:4.)
Rev 2:11. .He that overcometh means the one who is “faithful unto death.” The second death means the lake of fire (Rev 20:14) which cannot hurt the faithful.
[78] W. E. Vine, Expository Dictionary of New Testament Words (Old Tappan, New Jersey: Fleming H. Revell Company, 1940), Vol. 4p. 51.
[79] Frank L. Cox, op. cit., p. 66.
[80] Robert H. Mounce, op. cit., p. 204.
[81] R. C. H. Lenski. op. cit.. p. 309.
[82] James Moffatt. op. cit.. p. 411.
[83] John T. Hinds. op. cit.. p. 138.
Commentary on Rev 2:8-11 by Burton Coffman
Rev 2:8
And to the angel of the church in Smyrna write: These things saith the first and the last, who was dead, and lived again:
SMYRNA
An ancient cradle of Ionian civilization, Smyrna existed for a millennium before Christ, being utterly devastated and destroyed by Alyattes of Lydia in 600 B.C.,[38] lying in ruins until it was rebuilt by Lysimachus, one of the generals who inherited the empire of Alexander the Great, in 301-281 B.C. By the times of the apostles, it was again a flourishing Greek city, competing with Ephesus for first place in the province. “It was a handsome city, called the most beautiful of all cities under the sun, the great buildings on the nearby summit being called the crown of Smyrna.”[39] Smyrna lay next to Ephesus in the sequence that a traveler visiting all seven of these churches would naturally follow.
Smyrna still exists under the modern title of Izmir, Turkey, second in importance only to Ankara, and having a population of 286,000 in 1955.[40] Strangely enough, Ephesus, threatened with the loss of its “candlestick” has virtually disappeared; but Smyrna, against which the Lord uttered no condemnation, is a great city even now.
To the angel of the church … See under preceding verse, and also under Rev 1:20.
The first and the last, who was dead and lived again … Some have seen this identification of our Lord as peculiarly appropriate for a city which, itself, had lain dead for all the middle centuries of the first millennium B.C., but was then once more a favored city.
In Smyrna … This city was one of the oldest and most faithful of the allies of Rome, having erected a temple as early as 195 B.C. to the goddess Roma.[41] There were also temples to Cybele and Zeus, and in one of them an inscription honoring Nero as “the Saviour of the whole human race.”[42] In 26 A.D., they also erected a temple to the roman emperor Tiberius, and were clearly a center of that cult of emperor-worship which resulted in so much sorrow for the church.[43] In fact, “the earliest shrine of the provincial cult of Rome was established there in 29 B.C.[44] Regarding the establishment of the church in Smyrna, we do not have any direct information; but, “It was probably established by the apostle Paul on his third missionary journey.”[45] Regarding Paul’s work in Ephesus, which was not far from Smyrna, Luke recorded this: “And this continued for the space of two years; so that all that dwelt in Asia heard the word of the Lord, both Jews and Greeks” (Act 19:10). This most certainly must have included the citizens of Smyrna. The emperor cult was so strong in Smyrna that even many of the Jews were carried away with it. When Polycarp was martyred there in 155 A.D., the Jews cried out:
This is the teacher of Asia, the father of the Christians, the overthrower of our gods who has been teaching many not to sacrifice, or to worship the gods … The multitude gathered wood and sticks, the Jews especially eagerly assisting in it.[46]
It was indeed a hostile environment in which the church of Smyrna lived. How tragically the once chosen people of Israel appeared in such a situation as that. They once had said, “We have no king but Caesar”; and at Smyrna they proclaimed themselves worshippers of the emperor. In the light of this chapter, there cannot be any doubt that the state itself made emperor worship a test of loyalty, condemning Christians to death who would not submit to it.
[38] E. M. Blaiklock, op. cit., p. 99.
[39] Ibid., p. 101.
[40] Encyclopedia Britannica (Chicago: William Benton, Publisher, 1961), Vol. 12, p. 848.
[41] G. B. Caird, op. cit., p. 34.
[42] W. Boyd Carpenter, op. cit., p. 542.
[43] G. B. Caird, op. cit., p. 34.
[44] F. F. Bruce, op. cit., p. 638.
[45] Frank L. Cox, Revelation in 26 Lessons (Nashville: The Gospel Advocate Company, 1956), p. 15.
[46] Ignatius, Concerning the Martyrdom of Polycarp in the Ante-Nicene Fathers, Vol. I (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, n.d.), pp. 41,42.
Rev 2:9
I know thy tribulation, and thy poverty (but thou art rich), and the blasphemy of them that say they are Jews, and they are not, but are a synagogue of Satan.
This verse is a commentary on the situation at Smyrna at the time John wrote. Despite the claims of many commentators to the effect that no provincial persecution against the church by the state of Rome existed until the times of Domitian, hence supporting a late date for Revelation, there has recently come to light a great corpus of facts which point squarely to the times of Nero for just such an outbreak. The impact of the Neronean terror was mentioned both by Clement and by Tacitus, the fact of “thousands being put to death” in all probability being no exaggeration but possibly an understatement. Nero’s being honored at Smyrna as “the Saviour of the whole human race” is evidence enough that any contradiction of this by Christians would have been proscribed and have resulted speedily in their death. As for the allegedly great persecution in the times of Domitian, “Recent studies have been strongly in the direction of showing that the evidence for a widespread persecution under Domitian is late and probably exaggerated”[47] Sir William Ramsay’s extravagant elaboration of the Domitian persecution is followed by many writers; but, as Robinson said, “However, (it is) largely drawn from his own imagination, playing on evidence in Revelation already interpreted as Domitianic material.”[48]
And are a synagogue of Satan … This, along with “them that say they are Jews, and they are not” shows that John has preempted the glorious titles of the once chosen people for the Christians. Christians are the real Jews, the true sons of Israel, as in Rom 2:28. The Jews’ meeting place is here designated “a synagogue of Satan.” Although James used “synagogue” as designating a place of Christian worship, this was probably quite early, or possibly a name used only in Jerusalem. From the first, Christians preferred the word “church,” which in time came to stand for the place of assembly also.
[47] John A. T. Robinson, Redating the New Testament (Philadelphia: The Westminster Press, 1976), p. 233.
[48] Ibid.
Rev 2:10
Fear not the things which thou art about to suffer: behold, the devil is about to cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days,
The devil is about to cast some of you into prison … As Hinds pointed out, “These words show that evil-workers are in the service of the devil,”[49] since it was actually men, human beings, who cast the saints into prison. Furthermore, this must not be understood as any form of mild punishment. Those seized by the government and awaiting trial and execution were held in prison, which in that ancient culture was only an anteroom to death. “The struggle anticipated here is desperate; martyrdom is no remote contingency.”[50]
And ye shall have tribulation ten days … This passage sheds light upon some of the problems of interpretation; but, of course, there is no agreement upon exactly what is meant. The most reasonable supposition that this writer has encountered is that of Foy E. Wallace and Gaebelein:
This cannot mean a literal ten days, but rather the ten persecutions, the number of which is historically factual.[51]
The number ten is of special interest, for history informs us that there were just ten persecutions of Christians by the Roman emperors.[52]
[49] John T. Hines, op. cit., p. 42.
[50] James Moffatt, op. cit., p. 354.
[51] Foy E. Wallace, Jr., The Book of Revelation (Nashville: Foy E. Wallace, Jr., Publications, 1966), p. 90.
[52] Arno C. Gaebelein, The Revelation (Neptune, New Jersey: Loizeaux Brothers, 1961), p. 36.
Be thou faithful unto death, and I will give thee the crown of life.
Faithful unto death … This does not mean merely “until you die,” but faithfulness, “even if fidelity involves death.”[53]
The crown of life … This and all similar promises given to these seven churches simply mean eternal life with God in heaven. Eating of the tree of life, receiving the white stone, or the morning star, etc., all mean the same thing. Why were different expressions used? Perhaps the view is correct that sees “The imagery here has direct reference and application to geographical, historical, and social features familiar to the seven congregations to which these cryptic letters were sent.”[54] Was it not appropriate that the citizens of Smyrna who were so proud of their crown (the tall buildings mentioned above), should have been reminded of the greater crown of life? Despite this, Beckwith, however, says that, “It is necessary to look for a local origin of the metaphor.”[55] The crown of life was an expression, which, with variations, occurs repeatedly in the New Testament: “the incorruptible crown” (1Co 9:25), “the crown of life” (Jas 1:12), “a crown of glory” (1Pe 5:4), and “a crown of righteousness” (2Ti 4:8). All of these expressions refer to the same reward.
[53] A. Plummer, op. cit., p. 57.
[54] E. M. Blaiklock, op. cit., p. 98.
[55] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 455.
Rev 2:11
He that hath an ear, let him hear what the Spirit saith to the churches. He that overcometh shall not be hurt of the second death.
On the first sentence in this verse, see comment on the identical words in Rev 2:7, also concerning “overcometh.”
Shall not be hurt of the second death … The second death is a reference to the lake of fire in which Satan and his followers are destined at last to be overwhelmed. As Roberson pointed out, many expressions in these earlier chapters of Revelation find their full explanation in the later chapters. Among those he cited were:[56]
Tree of life — Rev 2:7; Rev 22:2; Rev 22:14
The new name — Rev 2:17; Rev 14:1.
Authority over the nations — Rev 2:26; Rev 20:4 f.
The morning star — Rev 2:28; Rev 22:16.
The white garments — Rev 3:5; Rev 7:9; Rev 7:14.
Sitting on Christ’s throne — Rev 3:21; Rev 20:4.
Second death — Rev 2:11; Rev 20:14.
Christ did not mention here “the first death”; but it is the death of the body to which all must submit. The second death is that of the soul, the absolute exclusion from God who is the source of life.
Christ did not utter any words of criticism or condemnation of this suffering church, offering only his love and encouragement. Those scholars who feel that they must go to the times of Domitian in order to find a time of martyrdoms in the church should remember that Stephen, James (John’s own brother), and James the brother of the Lord had all suffered martyrdom already, and even much earlier than the earliest date affixed to this book. To this very day there are churches in which people are paying for their fidelity with their lives, notably in China and in other iron-curtain countries. What a mistake it is to confine this to a description of the church in the apostolic period. Furthermore, as Lenski said, “In 64 A.D., there were many martyrs when Nero accused the Christians of burning Rome.”[57] Moreover, it is only a favorite bias of some scholars who affirm that the persecutions then were limited to Rome and did not occur simultaneously in the provinces. It was noted in the introduction to 1Peter, that Christianity was already a proscribed, illegal religion even in the Roman provinces when 1Peter was written. Nero invited the governors of the various provinces to join with him in the martyrdom of Christians.
[56] Charles R. Roberson, Studies in Revelation (Tyler, Texas: P. D. Wilmeth, 1957), p. 19.
[57] R. C. H. Lenski, op. cit., p. 102.
Commentary on Rev 2:8-11 by Manly Luscombe
Smyrna (Rev 2:8-11)
The City–Thirty five miles north of Ephesus was another harbor city of 200,000 people. It was known as a most beautiful city. Smyrna was a wealthy, prosperous and proud city. The city was founded by Alexander the Great. The original Olympic games were held here. It is the only city still in existence today. Now it is called Izmir, Turkey.
The Church–The origin of the church here is not recorded in the New Testament. History tells of the persecution suffered here. Polycarp is a well-known martyr from Smyrna.
Things Commended–This was a WEALTHY church. Rich in spite of real poverty. They had no money but had treasures in heaven. Rich in spite of slander. The Jews were blaspheming them. When Polycarp burned, Jews brought the firewood. Rich in spite of persecution. Polycarp would be burned at the stake some 60 years later. Some were beaten. They were not allowed to buy or sell in the open market. They suffered tribulation for 10 days. Rich because of a sympathetic savior. Jesus was on their side and aware of their problems. Rich because of the precious promises. They were promised a crown of life. There are two different words translated crown in the New Testament. There was the royal crown of power and authority, the royal diadem. But the crown mentioned here is the crown of victory (Gold medal from the Olympics). They will not be hurt in the second death (eternal punishment in hell) because they will have eternal life.
Things Condemned–There is not a single word of condemnation in this letter. Jesus found nothing to rebuke.
Sermon on Rev 2:8-11
Faith Under Fire
Brent Kercheville
Are you rich? One of the ways that we lose our fire for the Lord is in our failure to see how rich we are. This is the focus that the Christians in the city of Smyrna are to have concerning the suffering they are about to experience.
The city of Smyrna had imperial cult temples to Emperor Tiberius and later to Emperor Hadrian. The cities in the province of Asia competed for the privilege to have this temple to Tiberius established and Smyrna won the competition (similar to how cities compete for the right to host the Olympic Games). Smyrna claimed to be the first in the province in Asia in beauty and emperor loyalty. The city was also the first in Asia to build a temple to the goddess Roma (195 BC). Smyrna is a city that is very loyal to Rome and the emperors. Each year the citizens had to offer sacrifices to Caesar. This would be a problem for Christians who would not be willing to offer sacrifices in honor of the emperor, as many emperors demanded worship. Emperor Domitian is one such emperor who demanded that he be worshiped and Smyrna would certainly have been a city to enforce such worship. We also read in the book of Acts that the Jews were creating a persecution against Christians. Paul himself, before he became a Christian, was one of the lead persecutors of Christians. The book of Acts reveals the Jews using the Roman authorities to bring about imprisonment, suffering, and sometimes even the death of those who believed Jesus to be the Messiah. It is a world we do not understand but a world that many Christians experience outside of the United States. These are the factors that we need to have in mind as we approach Jesus letter to the church in the city of Smyrna.
Jesus Self-Description (Rev 2:8)
How Jesus describes himself indicates the kind of message he is going to give to the church in Smyrna. These are the words of the one who has died and has come back to life. Keep that description in mind as we read about what is going to happen to these Christians.
I Know (Rev 2:9)
Jesus says that he knows the tribulation and persecution the Christians are suffering. He knows that they are currently enduring suffering where they live. It is likely that the strong Roman loyalty and spirit in this city caused conflicts and suffering for the Christians who live there. Further, Jesus knows their poverty. The Greek word for poverty indicates they are not simply poor, but they have real deprivation. It is not that they are living poor because they are not being paid well or do not have a job. It is a word that means they had nothing. However, Smyrna was a wealthy city. Therefore, the reason these Christians are in poverty is implied. They have lost their wealth and possessions for Christ. They are suffering economically because they will not show their loyalty to the emperor or to Rome. Economic pressure was an easy way to begin harming Christians in the first century.
I wonder if we would have the same patient endurance that these Christians displayed if we suffered economic loss because we were Christians. I wonder this because many lose their faith in Jesus when they suffer economic loss and the loss is not for the cause of Christ. The loss is simply a matter of the economy, a lost job, or poor decision making. Would we be Christians if wearing the name of Jesus meant you would lose your house, your car, and your possessions? Would we be loyal to Jesus even in the face of economic loss? Are our hearts so in love with God that someone could take everything else away and we would still love and serve God? Or are our hearts so in love with this world that if someone were to take away everything, we would be crushed, despondent, and forfeit our faith?
I asked you earlier in the lesson if you thought you were rich. The Christians in Smyrna were in poverty. They had their goods and possessions taken away. Jesus even declares that they truly are in poverty. But Jesus tells that they they actually are rich. How could they be rich? They are rich because they have what really matters.
One of the ways that we can ignite our passion and love for God is by recognizing that we are rich. We may or may not be rich with wealth and physical possessions. But whatever economic condition we are in is irrelevant. Too often we use our lack as some sort of excuse as to why we cannot serve God. These Christians in Smyrna had true poverty. Their wealth and possessions have been taken from them. But Jesus still knew their works. In fact, this is one of only two churches that Jesus does not issue a condemnation. Lacking possessions is not an excuse for why we choose not to worship, serve, or obey God.
By recognizing that we are rich with God allows us to be satisfied with where we are. We are able to be content when we stop looking at all thephysical things we do not have and see all the spiritual things we do have. We are to place our treasure in heaven, making investments in our eternal outcome. Loving the things of this world quenches our love for Jesus. I dont know that we grasp this truth. We think that we can love both. Look at the words of Jesus concerning this.
No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. (Mat 6:24 ESV) Listen to what Jesus said. You will love one and hate the other. You cannot love both of them. You will be devoted to one and despise the other. This is why Jesus teaching ends, You cannot serve God and money. You only can love one, not both. See all that you have with God and love God. Stop looking at all you do not have in wealth and stop loving wealth.
Staying On Fire Through Suffering (Rev 2:8-10)
The rest of Rev 2:8 describes the current suffering of these Christians. These Christians are being slander by the Jews. Most likely, the Jews are going to the Roman authorities and slandering their activities to bring greater suffering and persecution against the Christians. Jesus says he sees what these Jews are doing. Jesus says that they say they are Jews but they really are not. In Rom 2:28-29 Paul described that those who were true Jews. For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit and not the letter. His praise is not from man but from God (Rom 2:28-29; ESV). These people in Smyrna claim to be the people of God, but they are not, as revealed by their actions.
I am going to say something that apparently needs to be said because of the correspondence I receive by email. There are many who claim to be Gods people but are not. People are going to claim to be followers of Jesus but are not. Recognize that our suffering can come from the hands who we would think to be on our side. Jesus words are very harsh for these pretenders. Not only are they not Jews, they actually are a synagogue of Satan. They claim to be followers of God, but they are an assembly of Satan. See them for who they really are because Jesus sees them for who they really are.
In Rev 2:10 Jesus tells his people to get ready. They are already suffering, but there is more suffering coming. How would you like to hear these words? You are suffering for Christ and it is only going to get worse. The devil is about to throw some of them into prison. Not only this, they are going to experience tribulation for 10 days. We must remember that the numbers and images we read in the book of Revelation are symbols unless the text demands otherwise. Nothing in this text demands otherwise. Therefore, Jesus is not saying that their suffering is only for 10 actual days. Rather, their suffering will be for a short, limited duration of time. Do not fear what you are about to suffer but things are going to get more difficult for the Christians. Please notice who is behind this suffering. Notice that the cause of the suffering is the devil, not God. I have pointed out many times that God receives too much blame and the devil does not get enough blame for our suffering. The devil is causing the suffering right now. This is a picture that will crystalize for us in chapter 12. The devil is the source of our suffering. Remain faithful to God. What sense does it make to give up on God and turn to the devil when he is the one who is bringing you the pain?
The suffering that is coming is going to be severe. Jesus says to be faithful unto death. This tribulation will not only result in some being imprisoned, but also the death of some. This is why Jesus began this letter with the description of himself as the one who died and came back to life. These Christians must remain faithful, even to the point of death. Jesus died and came back to life. You may die but God will raise you from the dead if you remain faithful. If we remain faithful, we will be given the victorious crown of life.
Will we only serve God when it is easy? Will we serve God on all occasions and circumstances? This is a critical concept for the life of the Christian. Christ is calling on his followers to serve even though suffering. If your definition of Gods mercy and divine power is that he will not let you suffer, then you do not know the God of the Bible. God does not devote his energy and power to keep you from suffering, contrary to popular religious teaching today. God devotes his energy, divine power, and grace to save you from the second death. We must see that this is the point to the Christians. God will not save you from physical suffering or death. That is not Gods purpose. God will deliver you from the second death if we are faithful to him. Not being hurt by the second death is the most important thing.
Ignite your love for God by realizing that your suffering is only temporary. While we live on this earth the devil will send us wave after wave of pain and suffering. God has never promised to keep life easy. God devotes himself to saving your from the second death, the eternal separation from God where there is eternal pain and misery. That is Gods focus and this must be our focus.
Fuente: Old and New Testaments Restoration Commentary
Be Thou Faithful unto Death
Rev 2:8-11
This epistle has a new pathos and significance if we connect it with the blessed Polycarp, who almost certainly was the angel or chief minister of the church in Smyrna. He was the disciple of John. Irenaeus who lived a generation later, tells how, in early boyhood, he had heard from the lips of Polycarp what John had told him of our Lords person, converse, and earthly ministry.
How sweet the comfort of this epistle must have been to him in the closing scene of his life, when, at eighty-six, he was sentenced to be burned! Notice how every line of it had a message for him, as for all who are called to follow in his steps. The Savior reminded him that beyond the suffering of this brief life a crown awaited him, which would abundantly reward his fidelity.
What music there is in those inspiring words! Even Peters crown of glory and Pauls crown of righteousness seem to fade in comparison with this crown of life. The thought of it enabled Polycarp to say at the stake, I give thee hearty thanks that thou hast brought me to this hour, that I may have my part in the cup of thy Christ, unto the resurrection of eternal life, through the operation of thy Holy Spirit.
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter 10
Christs letter to the church at Smyrna
‘And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; 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. 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. 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.’
Rev 2:8-11
Smyrna, like Ephesus, was a rich coastal city. It was located about thirty-five miles north of Ephesus on the Aegean Sea. It was a loyal ally of Rome, even before Rome gained its greatness. Smyrna was also a place of Emperor worship. The city built a temple for the worship of the Emperor Tiberius. In a word, Smyrna was a wealthy, powerful, pagan city, entirely given over to idolatry. But, in his merciful providence, God was pleased to send a gospel preacher to that city and establish a gospel church in her midst.
We have no way of knowing for certain how this church began; but in all likelihood, it was established by Paul, during his ministry at Ephesus (Act 19:10). This church had remained faithful for many years in the midst of great trial. It was sound in doctrine, strong in faith, and in a spiritually healthy state. There was nothing in this church that needed to be corrected. The singular purpose of our Lords letter to this church was to encourage his people to remain faithful, even unto death. Christ, who knows all things, knew what severe trials the church at Smyrna must face. In this letter he wisely prepares his people for their trials.
Our Lord Jesus Christ dictated this letter to John to comfort and strengthen his church in the midst of our earthly trials and to encourage us to persevere in the faith of the gospel. Though this letter was addressed particularly to the church at Smyrna, historically, it was intended by Christ to be a message to us today. Though we in free societies, we no longer fear the persecutions of Gods church in days gone by, because God providentially restrains the powers of wicked men, yet it is still true ‘all that will live godly in Christ Jesus shall suffer persecution’ (2Ti 3:12). If we follow Christ and seek to live in this world for the glory of Christ, we will suffer abuse at the hands of Christs enemies. Our Savior has told us plainly, ‘In the world ye shall have tribulation’ (Joh 16:13).
In this letter our Lord does four things to comfort and encourage his church in the midst of her troubles: (1.) our Lord Jesus Christ calls our attention away from our troubles to himself (v8); (2.) our Savior assures us of his constant care (Rev 2:9); (3.) the Lord graciously quietens our fears (Rev 2:10); and (4.) the Lord Jesus Christ encourages us to persevere (Rev 2:11).
Look to Christ
As the letter opens, Our Lord Jesus Christ calls our attention away from our troubles to himself (Rev 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.’
The church at Smyrna, was a flock of harmless sheep in the midst of ferocious wolves. It was the object of malicious slander, reproach, and persecution. Her troubles were many. And, like all of us in times of trouble, the people of God at Smyrna were in danger of falling into the pit of self-pity, which always leads to despondency, if not despair. In order to prevent this from happening, the Lord Jesus says, ‘Do not look upon your troubles, but look to me.’ That is the thrust of this salutation: ‘These things saith the first and the last, which was dead, and is alive.’
If we could learn to meditate upon and look to Christ with believing hearts, rather than meditating upon our earthly woes, our troubles on this earth would give us far less trouble. Everything on this earth is temporary. Christ, who is the first and the last, is eternal, and he has secured for us an eternal inheritance in glory. Let every troubled believer look to Christ, our eternal, unchangeable Savior, and his troubles will seem insignificant.
The Lord Jesus Christ, our Savior, is the first and the last. He is the first, for by him all things were made. He is before all things; and by him all things consist. Christ is the first, for he is himself God, from everlasting to everlasting. And he is the last, for all things were made for him. All things shall be brought to their final end by Christ. All things shall be judged by Christ. And all things shall show forth the praise of Christ. Christ is the first, for he is the foundation laid in Zion. And he is the last, for he is the top-stone, the chief-cornerstone, and the headstone of the corner in his spiritual temple, the church.
Our Savior particularly would have us dwell and meditate upon his most glorious work and most glorious character, as our all-sufficient, unchanging, exalted Mediator and King. He is the One who ‘was dead, and is alive.’
There is no cure for despondent hearts like the knowledge of redemption by Christ. The cross of Christ is like the tree Moses cast into Marahs bitter waters. Take the blessed gospel doctrine of blood atonement and cast it into your bitter waters of earthly trouble, and it will make your bitter troubles sweet to your soul. Whenever you look for something to comfort your heart, encourage your faith, revive your soul, and cause your spirit to dance with joy, meditate on these two facts: (1.) He was dead. (2.) He is alive.
The Lord Jesus Christ was dead. He died as our Substitute, under the penalty of our sins. He died to satisfy the offended justice of God for us to put away our sins. By his death, the Son of God purchased salvation for us. Christ died for us, what reason then do we have to fear?
Having died under the penalty of sin as our Substitute, the Lord Jesus rose again for our justification; and he is alive forever more. Christ died to obtain salvation. And he lives to apply salvation. ‘For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life’ (Rom 5:10). Christ lives as our Priest and King forever to save his elect (Isa 53:9-11). He lives to intercede for his people (Joh 17:9; Joh 17:20; 1Jn 2:1-2). He lives to protect his own (Joh 10:27-30). Surely, when we are aware of what Christ has done and is doing for us, we can smile at Satans rage and face a frowning world (Rom 8:28-39).
Assurance
In Rev 2:9 our Lord assures us of his constant care. ‘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.’
More tender, assuring, comforting words could not be spoken to troubled believers than the words of Christ to us in this verse. He says, ‘I know.’ It is enough for the child to know that his Father knows what is troubling him. It is enough for the wife to know that her loving husband knows her need. And it is enough for Gods saints to know that Christ knows our peculiar circumstances. Here our Savior gives us five words of assurance.
‘I know thy works’
Christ, who is the omniscient God, knows our works. For the unbelieving hypocrite this is terrifying. But for the believer it is comforting. He whose glory is our chief delight knows our works for him. He not only knows them, he accepts them, through his own merit, and delights in them. He knows the motive of our works, that they are done out of love for him (2Co 5:14). He knows the strength by which we perform our works for him is the strength which his own grace supplies. And he knows that our works are performed from a sincere heart that desires his glory. Peters consolation, even in the teeth of his horrid sin, was the Masters knowledge of him (Joh 21:17). Let every believer find comfort here. ‘Lord, thou knowest all things; thou knowest that I love thee.’
Believers never speak of their own works to God. We recognize that our best works are marred by sin and must be washed in the blood of Christ. But Christ will not fail to remember even a cup of cold water offered in his name (Mat 10:41-42).
‘I know thy tribulation’
This is our Lords legacy to his church. ‘In the world ye shall have tribulation’ (Joh 16:33). He told us plainly that we must through much tribulation enter into the kingdom of heaven (Act 14:22). For the people of God, this world is a place of sorrow. Believers are soldiers in a hostile territory. Conversion is the beginning of conflict. To worship Christ is to enter into warfare with this world. No one can follow Christ without paying a price for doing so. In those early days of Christianity, believers suffered banishment, imprisonment, and death by wild beasts or burning at the stake. In these days the conflict is perhaps more subtle, but it is just as real. If you and I follow Christ, we will have to march contrary to the world at all times. It is the confession of Christ that causes the conflict. If we do not confess Christ in the teeth of his enemies, we will have no conflict. But that lack of confession will be a proof that we do not truly know Christ (Mat 10:32-34).
Believers are a confessing people. We confess our sin to our Savior, and confess our Savior before men. We confess Christ in the waters of baptism, being buried with him in the watery grave and rising with him from the grave, we identify ourselves with our Lord and publicly declare our allegiance to him (Rom 6:3-6). We confess Christ when we defend his honor amidst his enemies. We confess our Lord when we press his claims upon his enemies. We confess the Lord Jesus Christ when we make his gospel and his glory the rule by which we live in this world.
‘I know thy poverty’
These believers at Smyrna were brought to extreme poverty because of their confession of Christ. It was not at all uncommon for a man to lose his job when he was baptized. In those days, to be a believer, from an earthly point of view, meant real sacrifice. Indeed, it is still true today, in measure. Believers frequently lose much by following Christ. If we are believers, anything that would keep us from worshipping Christ or honoring Christ must be forsaken, though it may cost us much in earthly goods. ‘Ye cannot serve God and mammon.’
‘But thou art rich.’
For the gospels sake, these believers suffered tribulation and poverty. But there was no reason for them to begin to pity themselves. They may have seemed to be poor. Indeed, they were very poor, in the matter of earthly goods. But they were rich toward God, rich in spiritual possessions, and rich in grace (Mat 6:20; Mat 19:21; Luk 12:21).
Do not allow todays prophets of health, wealth, and prosperity to deceive you. Earthly riches are no sign of divine approval. And earthly poverty is no sign of divine displeasure. If we are believers, if we are in Christ, we are rich (Eph 1:3). All the riches of Gods grace are ours in Christ. All the blessings of Gods covenant are ours in Christ. We are heirs of God and joint-heirs with Christ (Rom 8:17). It is written, ‘All things are yours.’
‘I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.’
Here our Lord assures us that he knows his true people from those who merely profess to be his people. There was a large population of Jews in Smyrna. They had settled there, because Smyrna was a good place of business, and built a synagogue. As always, these Jews were filled with hatred for the people of God. They both blasphemed Christ and accused his people of horrible crimes before the Romans. These physical descendants of Abraham thought they were the people of God. But our Lord calls them the synagogue of Satan.
‘How anyone can say that the Jews of today are still, in a very special and glorious, and pre-eminent sense, Gods people, is more than we can understand. God himself calls those who reject the Savior and persecute true believers the synagogue of Satan. They are no longer his people.’ (William Hendriksen)
Yet, this text has a wider application. Those assemblies which are set up in opposition to the truths of the gospel, though they call themselves Christian churches, are all synagogues of Satan. He presides over them. He works in them. And his interests are served by them. What are these synagogues of Satan? Any church that equates morality with righteousness (Rom 10:1-4). Any church that promotes will worship (Col 2:23). Any church that puts salvation and redemption in the hands of man (Gal 2:21). Any church that substitutes ceremonialism and ritualism for worship.
Gods covenant people, the true Israel of God, is the church of God, Christs spiritual seed. A mans family tree, outward religious exercises, profession of religion, and doctrinal creed has nothing to do with his relationship to God. Christianity, faith in Christ is a matter of the heart. It is altogether inward and spiritual. ‘They are not all Israel which are of Israel’ (Rom 9:6; Rom 2:28-29; Php 3:3).
It is most comforting to believers, in the midst of their earthly trials, to hear the Son of God say, ‘I know.’ He who is our Savior is the sovereign King of the universe; and he knows all about us. His eye is always upon us.
Fear none
Our Lord graciously quietens our fears in the Rev 2:10. ‘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.’
Again, I remind you that, as long as we live in this world, we are going to suffer. And our Lord here plainly warns us that the longer we live in this world the more our sorrow will increase. Particularly, he is talking about the evil which we must suffer at the hands of wicked men, who, unknowingly, are the pawns of Satan himself. Yet, our blessed Savior says, ‘Fear none of those things.’ Though Satan roars against us, he cannot devour Gods elect. No matter how great our sufferings on this earth may be, here are four facts which should quieten our fears.
1. Our sufferings in this world are governed and regulated by our Savior (1Co 10:13)
It is true, we often suffer at the hands of wicked men. And, like Job we suffer much from Satan himself. But both wicked men and Satan are under the rule of Christ. They can do nothing without our Redeemers permission (Job 1:12; Job 2:6). And whatever God permits our enemies to do will be best for us (2Sa 16:10-12).
2. Those things that we suffer will not last long
Our sorrow will not be perpetual. It will last for a set time and that set time is really a very short time. ‘Ye shall have tribulation ten days,’ that is to say, ‘You will suffer for a definite, but brief time.’ Surely, we who live for eternity and live in eternity should be able to patiently bear our light afflictions, realizing that they are but for a brief moment in time (Isa 26:20; Isa 54:8-10; Mat 24:22; 2Co 4:18; 1Pe 1:6).
3. The purpose for our trials is to prove our faith
God allows the temptation, the trial, and the tribulation, ‘that ye may be tried.’ God sovereignly uses Satans vicious attacks to prove his elect. Satans intent is to destroy us. But God graciously uses his wicked designs to prove us (Jas 1:2-3; Jas 1:12). To put it in the words of John Gill, ‘Suffering times are trying times, whether men are real Christians or no; whether they have the true grace of God or not; and whether the principles they hold are right and true, and are worth and will bear suffering.’ Sooner or later, God will prove our faith. It will be clearly demonstrated whether or not we really trust him.
4. All who endure temptations shall receive a crown of life
Our Master says, ‘Be thou faithful unto death, and I will give thee a crown of life.’ This is not a promise of a special crown for martyrs. All who belong to Christ shall receive a crown of life. God has promised this crown to all who love him (Jas 1:12). The crown is eternal life itself (1Co 9:25). Faithfulness is the one thing God requires of his people. And faithfulness is the one thing all believers give. Gods people are faithful. Once a sailor, sailing through a storm made this statement: ‘God, you may sink me if you will; You may save me if you will. But, whatever happens, I will keep my rudder true.’ That is the believers attitude. To those who are faithful unto death, Christ promises the crown of glory, eternal salvation (Mat 10:22).
Perseverance encouraged
Here is a promise to those who persevere unto the end, to those who are conquerors and more than conquerors in Christ. ‘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'(Rev 2:11).
There is a second death. Death in itself is the result of sin. And physical death is tormenting to men. But there is a second, eternal, spiritual death, which is the death of the body and of the soul in hell (Rev 20:4). But this second death has no claim upon Gods elect. Though we may be put to death physically, we shall never die (Joh 5:25; Joh 11:25; Rev 20:6). We have been ordained to eternal life (Act 13:48). Christ purchased eternal life for us (Heb 9:12). We have eternal life now (1Jn 5:13). We shall soon obtain the glory of that eternal life. Christ himself will give it to us.
The greatest encouragement to faithfulness and perseverance is the assurance of our security and eternal life in Christ (Heb 11:13-16; Col 1:21-23).
Fuente: Discovering Christ In Selected Books of the Bible
angel
(See Scofield “Heb 1:4”).
Fuente: Scofield Reference Bible Notes
the angel: Rev 2:1
the first: Rev 1:8, Rev 1:11, Rev 1:17, Rev 1:18
Reciprocal: Exo 23:21 – my name Deu 32:39 – even I 1Ki 18:18 – in that ye have Psa 93:2 – thou Isa 41:4 – I the Lord Isa 41:27 – first Isa 44:6 – I am the first Isa 48:12 – I am he Eze 44:15 – the sons Mic 5:2 – whose Luk 24:5 – the living Joh 1:1 – the beginning Joh 1:15 – he was Joh 8:58 – Before Rom 1:7 – To all 1Co 3:14 – General 2Co 3:3 – the epistle Gal 1:1 – raised Phi 1:1 – the bishops Col 1:17 – he 1Th 5:12 – and are Heb 1:11 – thou Heb 12:2 – the author 1Jo 1:1 – That which Rev 1:4 – to the Rev 1:20 – The seven stars Rev 19:9 – Write
Fuente: The Treasury of Scripture Knowledge
THE CHURCH IN SMYRNA
And unto the angel of the Church in Smyrna write.
Rev 2:8
May we not say that the Church in Smyrna finds its counterpart in individual life in those upon whom fallsapparently without adequate causethe trial of severe suffering?
I. There are some lives which are singularly free from trouble, pain, adversity, sorrow.The bright sunshine is upon themnot indeed always and invariably, but as a general rule. To this glad and joyous company life is full of interest and happiness, well worth the living. Their faces are not furrowed with care nor drawn with pain. They have no need to be anxious for the morrow, for their future seems to be as safe from the worst assaults of misfortune as their past has been. They do not feel the heavy oppression which comes with the sense that there is some gap which can never be filled, some loss which can never be made good, some sorrow which can never be comforted. Happy souls! their praises flowfor there have never come to them any of the bodily or mental sufferings which so often check praise, which at times appear to render it impossible, which almost forbid it as unreasonable. Perchance, now and again, they are aware of some faint whisper of foreboding, but it is scarcely heard for the loud and confident tones of actual experience.
II. But there are others!There are those upon whom the storm has descended, whose faces are cut and bleeding with the cruel hail, who are worn and weary with the roughness and severity of lifes path. Yes, there are those to whom has come the full bitterness of bereavement; or those upon whom poverty has laid its heavy hand. If trouble has visited usor whenever it visits ushow shall we accept it?
III. There are two main considerations which may enable us to bear with submissiveness and patience whatever Providence sends or permits Satan to send.
(a) Let us remember Who it was thatin the suggestive words of an inspired writerlearned obediencethough He was a Son, yet learned He obedienceby the things which He suffered. So we too may and ought to grow in grace and in conformity to the will of our Heavenly Father by the divers pains and penalties with which we are for a while afflicted.
(b) Let us strengthen ourselves with the reflection that the trials of our individual lives, like those of the first Christians in Smyrna, have their appointed and not far-distant end. The thought of the brevity of life, which is to some full of heaviness and suggestive of dissatisfaction, is welcome and full of hope to others.
Rev. the Hon. W. E. Bowen.
Fuente: Church Pulpit Commentary
Rev 2:8. See the comments on last verse of the preceding chapter for an explanation of the angel. Smyrna is one of the places that received a letter John was told to write. The description of the One who was dictating the letter is the same as in chapter 1:18; the same who was walking in the midst of the churches. This is one of the two that received no rebuke from the Lord in the letters to the seven churches.
Comments by Foy E. Wallace
Verse 8
The letter to the church at Smyrna–Rev 2:8-11.
1. “These things saith the first and the last, which was dead and is alive”–Rev 2:8.
This sublime language repeats the eternity of the One who addresses this church, whom death could not vanquish, and it was intended for the encouragement of the Smyrna members to follow him even unto death, or martyrdom, with no fear of the consequences.
Fuente: Combined Bible Commentary
Rev 2:8. The second church addressed is that of Smyrna, a city situated a little to the north of Ephesus, and in the same province of Asia Minor. Smyrna was one of the most prosperous and wealthy cities of Asia, lying in the midst of a rich and fertile region, and enjoying peculiar facilities for commerce. Its main worship was that of Bacchus, and, as a natural consequence, drunkenness and immorality were extremely prevalent.
Again the epistle opens with a description of Him from whom it is sent. The description is taken from chap. Rev 1:17-18. For the rendering, rose to life, which we have adopted here, comp. chap. Rev 13:14 and Joh 5:21. The substance of the Epistle follows.
Fuente: A Popular Commentary on the New Testament
Here we have the second epistle, which St. John wrote by the command of Christ to the Church of Smyrna, a famous city in one of the provinces of Asia, where Polycarp was bishop, and suffered martyrdom.
Now in this epistle we have these particulars considerable.
1. The description which Christ is pleased here to give of himself, namely, The first and the last, which was dead and is alive; and the suitableness of this description, for the consolation of this church, which was now under great tribulation. It is as if Christ had said, “I am an eternal Being, the first cause, and last end; I was myself put to death, but I am alive again; therefore, fear neither sufferings nor death, for I will assist and strengthen you, and if you lose your lives for my sake, I will raise your bodies again to everlasting life.”
Observe, 2. The commendation given by Christ of this church at Smyrna, it is large and full; nay, Christ blameth nothing in this church: she kept her purity best, because always in affliction: not but there were failings undoubtedly in this church, but Almighty God mercifully overlooked them. As in the case of Job, no mention is made of his impatience, though he showed much, but we are called upon to behold him as a pattern of patience.
Observe next, The particulars of this church’s commendation, I know thy works, and thy tribulation, and poverty; that is, thy labour and sufferings, and worldly poverty, which thy profession of the gospel hath brought upon thee: but though thou art outwardly poor, yet art thou inwardly rich; rich in grace, rich in faith and patience, rich in meekness and humility, rich in courage and Christian fortitude.
And farther, I know also the blasphemy of them that say they are Jews, and are not; that is, I know the malicious reproaches and evil speeches of your enemies; cast upon you, partly by native Jews, who glory in circumcision and the law; and partly by false Christians, professing faith in Christ, but not daring to own him, for fear of persecution. These belong to Satan’s synagogue, not to Christ’s church. None are so bad as they who only profess and seem to be good.
Observe farther, The encouragement which Christ gives this church to persevere in the faith, though they should suffer much sharper things than ever they yet suffered: fear none of the things you may be called forth to suffer: what though the devil by his instruments cast some of you into prison, and you suffer for a short time, be faithful to your profession until the day of your death, and I shall reward you with a crown of life.
Note here, 1. That Satan by his instruments has been the cause of all those bitter and bloody persecutions which Christianity in all ages hath undergone.
Note, 2. That though Satan’s malice be infinite, yet his power is limited and bounded; he cannot do all the mischief he would, and he shall not do all he can: Satan shall cast you into prison, but not into hell; and not all of you into prison neither, but some only.
Note, 3. How mercifully Almighty God overrules the devil’s rage and malice, making it subservient to his own glory, and his church’s good, causing that which Satan intended for destruction, to serve only for probation and trial. The devil’s design by all those floods of wrath, which he pours out against the church, is that she may be destroyed; but God’s intent is only that she may be tried; even as the wise refiner, when he casts his gold into the furnace, designs the purifying of the metal, and only the consuming of the dross.
Note, 4. That the sufferings of good men for the cause of Christianity, though they may be sharp, yet shall they be but short: Ye shall have tribulation ten days, that is, for a short space of time.
Note, 5. That a persevering faithfulness in the service of Christ in this life, is indispensably necessary to our obtaining the crown of life and immortality in the world to come: Be thou faithful unto death, and I will give thee a crown of life.
Observe lastly, The conclusion of this epistle to the church of Smyrna: this is partly hortatory: He that hath ears to hear, let him hear, what the spirit saith unto the churches. The warnings of the Holy Spirit to the churches are recorded as of great concernment for all to mind: and partly promissory, He that overcometh, that is, conquereth the love of this world, and the love of life, when God calls him forth to suffer, he shall not be hurt of the second death, that is, he shall escape eternal misery, that living death, and that dying life, which will be the assured lot and portion of the wicked and ungodly world.
Fuente: Expository Notes with Practical Observations on the New Testament
To the Persecuted Church
How easy it is for those in suffering to feel all alone and as if no one cares. Jesus knows each person’s past, present and future suffering and has promised to help bear those problems ( Heb 2:17-18 ; Heb 4:15-16 ; 1Co 10:13 ). Jesus also knew of their poverty, in fact, he had experienced similar conditions ( Mat 8:20 ). Christians are not to concentrate their efforts on obtaining material wealth ( Mat 6:19-20 ). The church at Smyrna was physically poor, but spiritually rich. Jesus also knew about the blasphemy, or the speaking against, that was coming out from those who said they were Jews. There was a synagogue there but the Lord said it was Satan’s and not his. God’s true Israel in the Christian age is composed of those who are circumcised in heart ( Rev 2:9 ; Rom 2:28-29 ; Php 3:3 ).
Though severer trials were yet to come and they would last a complete period, the church could be assured the time would one day be over ( 2Ti 3:12 ; Php 1:29 ). The church’s real enemy is Satan, called the devil, which means accuser or slanderer and would coincide with the thoughts being presented (compare Joh 8:44 ; 1Pe 5:8 ; Luk 22:31 ). He would try them, or tempt them to sin, in the fullest possible way. Prison could describe exile, arrest or death. Christians are not to fear any of these things, for if they remained true to the faith, even if it cost them their lives, eternal life would be their crowning reward ( Luk 12:4-5 ; Jas 1:12 ; 2Ti 4:6-8 ; 1Pe 5:4 ; 1Co 9:25 ). Remember, this is the home of the olympics, so having eternal life described as a victory crown would be quite meaningful. The brethren were urged to heed the words of this letter and if they did they would be immune from the second death ( Rev 2:10-11 ; Rev 20:14 ; Rom 6:23 ). That immunity is promised to those who overcome.
Fuente: Gary Hampton Commentary on Selected Books
Rev 2:8-9. And unto the angel of the church in Smyrna Smyrna was the nearest city to Ephesus, and for that reason probably was addressed in the second place. It is situated on lower ground than the ancient city, and lieth about forty-five miles northward of Ephesus. It is called Esmir by the Turks, and is celebrated, not so much for the splendour and pomp of the buildings, (for they are rather mean and ruinous,) as for the number, and wealth, and commerce of the inhabitants. The Turks have here fifteen mosques, and the Jews several synagogues. Among these enemies of the Christian name the Christian religion also flourishes in some degree. Smyrna still retains the dignity of metropolis, although there are only two churches of the Greeks. But besides them, here is a great number of Christians of all nations, sects, and languages. The Latin church hath a monastery of Franciscans. The Armenians have one church. But the English, who are the most considerable number, next to the Greeks and Armenians, have only a chapel in the consuls house, which is a shame, says Wheler, considering the great wealth they heap up here, beyond all the rest; yet they commonly excel them in their pastor. Frequent plagues and earthquakes are the great calamities of the place; but the Christians are here more considerable, and in a far better condition, than in any other of the seven churches; as if the promise was still in some measure made good to Smyrna, Fear none of those things which thou shalt suffer, be thou faithful unto death, and I will give thee a crown of life. Newton. From the conversation, says Mr. Lindsay, which I had with the Greek bishop and his clergy, as well as various well-informed individuals, I am led to suppose, that if the population of Smyrna be estimated at one hundred and forty thousand inhabitants, there are from fifteen to twenty thousand Greeks, six thousand Armenians, five thousand Catholics, one hundred and forty Protestants, and eleven thousand Jews. These things saith the First and the Last Even that glorious and Divine Person, who, having assumed the human nature into union with his Deity, is able to say he was dead and is alive; and who therefore demands, by all considerations of reverence, gratitude, and love, thy most attentive and obedient regards. How directly does this description of the person of Christ tend to confirm the pastor of this church, and all the members of it, against the fear of death! See Rev 2:10-11. Even with the comfort wherewith St. John himself was comforted, (Rev 1:17-18,) would the angel of this church, and the people under his care, be comforted. I know thy works To have been, in many respects, extraordinary; and thy tribulation and poverty A poor prerogative in the eyes of the world! The angel at Philadelphia likewise and his flock had in their own sight but a little strength. And yet these two were the most honourable of all in the eyes of the Lord. But thou art rich In faith and love, of more value than all the kingdoms of the earth. And the blasphemy of them who say they are Jews Gods own people; and are not They are not Jews inwardly; not circumcised in heart; but a synagogue of Satan Who, like them, is a liar and murderer from the beginning, and whose temper they breathe in their opposition to my gospel and to my people, being engaged in promoting error, superstition, and wickedness, the very things wherein the kingdom of Satan consists.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
THE ECCLESIASTICAL CLIMAX
These seven Churches, in their historic succession, set forth in vivid climax the visible Church, from the Apostolic Age to the Millennial reign. Ephesus, with its transcendent orthodoxy, though actually back-slidden, condemned, and fallen from the kingdom, emblematizes the general Church in the post-Apostolic Age, when she was rapidly sidetracking from the glorious experience of entire sanctification, which shook the world with the tread of a thousand earthquakes, and interpenetrated all nations during the Apostolic Age.
8. Smyrna was a little, dirty village, under the shadow of the great metropolitan Church at Ephesus. How striking the fact that the Holy Ghost adduces not a solitary charge against this Church! Though poor, illiterate, obscure, and unknown, she walked with God white, her garments unsullied. This Church represents the people of God during the age of pagan persecutions, which began under Nero and ceased under Diocletian, including a period of three hundred years, during which one hundred millions of Christians sealed their faith with their blood. Last summer I visited the Coliseum in Rome, where one hundred thousand cruel heathen men and women assembled nightly for three hundred years, to see the lions eat up the Christians. I saw the old, gloomy, subterranean tunnel through which they brought the lions from their lairs, down into the Coliseum, and turned them loose on the Christians. I visited the old judgment-hall, where Nero sat upon his tribunal, and condemned Paul to decapitation and Peter to crucifixion. I saw the gloomy old Mamertine prison, where Paul was incarcerated. Then I followed him out through the west gate to the spot where the Roman soldiers cut his head off. I also followed Peter to the Campus Martins, where he was crucified with his head down.
10. You shall have persecution ten days. The term day in the Bible frequently means a period. During the three hundred years of blood and slaughter, there were ten distinct persecutionary epochs, inaugurated and prosecuted by the different emperors, all of whom endorsed and reiterated the cruel edicts of Nero, the originator of the persecutions. Pursuant to these imperial edicts they did their utmost to exterminate Christianity in the Roman Empire, which at that time embraced the known world. The persecutions purified the Church, kept her under the blood, filled with perfect love, robed and ready, and fearless of bloody death.
Pergamus was a large old heathen city, the capital of Phrygia. The conversion of the Emperor Constantine, A.D. 325, wound up all the pagan persecutions, revolutionized the religion of the empire, exchanged the symbols of paganism for those of Christianity, transformed pagan temples into Christian Churches, and filled them with the unregenerate masses of heathen Rome.
Balaam represents the fallen priests who officiated in the Churches, and Balak, the Moabitish king, the Roman rulers, who became nominal Christians, but actual heathens.
Of course, the Churches were filled with idolatry, spiritual fornication, and the Nicolaitan heresy, that sin was inherent in the body, and could not be eliminated, save by death and disintegration. So Pergamus emblematizes the proud and haughty Church of the Constantinian Age, which opened the way for corrupt Catholicism. We see the Church of Thyatira is represented by the harlot Jezebel, who leads the people into fornication. This is the papacy, which is constantly personified by a fallen woman. The harlot Babylon is the uniform symbol of Romanism. Hence, Thyatira is the Roman Catholic Church. She is described as going down into the very depths of Satan.
1. Seven Spirits means the Holy Ghost, because seven denotes perfection and represents Christ, and the Holy Spirit is the Spirit of Christ. Though Sardis was a proud city Church, with a boasted reputation, the Holy Ghost says she was dead, and exhorted her to repent and seek the Lord.
3. I will come as a thief. The thief comes at midnight, when deep sleep falleth upon men, and no one knows when he comes and when he goes. So the wicked, worldly Churches are fast asleep in the arms of a slumbering world, not having the slightest apprehension that the Lord is nigh. But to his faithful bride, He will not come as a thief in the night. Sardis represents the dead mediaeval Church in the days of Wyckliffe, Huss, and Luther, when truly she had a name to live, but was dead.
4. This verse reveals the consolatory fact that there were some sanctified people, even in the dead Church of the Dark Ages. Thomas a Kempis, Archbishop Fenelon, Madame Guyon, and many others shone like luminaries amid that period of spiritual night.
7. Philadelphia is a compound Greek word, which, means brotherly love, and represents the Church of the Lutheran and Wesleyan Reformation.
8. I place before thee an open door, and no one can shut it. God used the Reformation to open the door of gospel grace to a world which had groped in darkness a thousand years. He said no one could shut it. So it is still open, and will so remain to the end of time. God used Luther and compeers to restore the long-lost doctrine of justification by the free grace of God in Christ, received and appropriated by faith only, independently of all priestly intervention and manipulation. He used Wesley and his coadjutors to restore to the world the long-lost gospel of entire sanctification in the cleansing blood, administered by the Holy Ghost through faith only. The reader will observe that the Church at Philadelphia has an irreproachable Christian character, like Smyrna, not a solitary charge being adduced against her by the Holy Ghost. This is the glorious Church of the Reformation, which poured floods of light upon the nations, driving back the fogs of Romanism, which had enveloped the world in rayless night a thousand years.
15. We now come to the great and wealthy city Church, Laodicea, flourishing and prosperous in her numerical, popular, influential, and financial resources. She continued to prosper through the oncoming centuries, being honored with the entertainment of a General Conference during the fourth century. Like the city Churches of the present day, she had everything but salvation. God says she was neither cold nor hot, but lukewarm. Both cold drinks and hot drinks are palatable and desirable; but tepid, lukewarm drinks nauseate, and are administered by physician to their patients to make them vomit. So God certifies that lukewarm Churches make Him sick at His stomach even unto vomiting. So God vomits them out, and they drop into the bottomless pit. Now, reader, do you know that this Laodicean congregation represents the great Protestant Church of all denominations at the present day, with her hundred millions of members and countless billions of money?
17. She says: I am rich, have become very rich. and have no need. Then God says: Thou art wretched, pitiful, poor, blind, and naked. I counsel thee to buy from me gold, having been purified by the fire, that you may be rich; and white garments, that you may be clothed, and the shame of your nakedness may not appear; and eye-salve, to anoint your eyes, that you may see.
20. Behold, I stand at the door and knock. This is Gods appalling description of the fallen churchism of the present day. Because they have wealth, popularity, social position, broad influence, and official promotion in the great councils of a world-wide ecclesiasticism, they are inflated with pride, arrogance, presumption, pomposity, and literally saturated and filled with formality and hypocrisy. God, in the Holiness movement, is now standing at the door, calling them the last time, as the end is nigh, and the Lord is at hand. The gold tried in the fire, which he offers them, is regeneration, sanctified by Holy Ghost fire. This constitutes the true riches. It is lamentable in the extreme that so few people in the dead Churches hear Gods knock, open the door, and get regenerated and sanctified. They are in a most deplorable condition, utterly naked, polluted, wretched, and starving to death. Yet they are so hallucinated by the devil as to think they have need of nothing. Heb 3:17; They are fallen carcasses in the wilderness, on which Satans buzzards i.e., theaters, dances, circuses, card parties, Church festivals, and all sorts of frolics hold high carnival and play sad havoc. They are so completely chloroformed and hoodwinked by the devil that they are literally led captive at his will; yet so perfectly satisfied with their religion, that they turn with proud disdain from Gods repeated knock at the door through the Holiness movement.
Fuente: William Godbey’s Commentary on the New Testament
Rev 2:8-11. The Letter to the Church at Smyrna.Smyrna was situated about 35 miles N. of Ephesus, and from a commercial point of view was its most serious rival in Asia. We have no information about the church at Smyrna before this letter, and do not know when or by whom it was founded. It was later the home of Polycarp, and the scene of his martyrdom.
Rev 2:8. the first, etc.: borrowed from the description of Christ in Rev 1:18.
Rev 2:9. thy tribulation: i.e. persecution, apparently from the Jews.poverty: probably explained by the fact that the mass of Christians were drawn from the poorer classes, though possibly they may also have sustained losses in the persecutions.blasphemy: i.e. the calumnies or revilings of the Jews, who, as we know from Ignatius (Ep. ad Smyrn. 5), were specially bitter against Christianity at Smyrna.they are not: the true Jew would have recognised that Christianity was the culmination of the teaching of the prophets. These men can, therefore, only be described, as in Rev 3:9, as a synagogue of Satan.
Rev 2:10. Persecution is ascribed to the agency of Satan.ten days: not to be taken literally; the phrase denotes a brief period.crown (cf. Jas 1:12*, 2Ti 4:8, 1Pe 5:4).
Rev 2:11. second death: the final death of the wicked after the resurrection (cf. Rev 20:6, Rev 21:8).
Fuente: Peake’s Commentary on the Bible
2:8 {6} And unto the angel of the church in {c} Smyrna write; These things saith the first and the last, which was dead, and is alive;
(6) The second passage is to the pastors of the church of the Smyrnians. The introduction is taken out of Rev 1:17-18 .
(c) Smyrna was one of the cities of Ionia in Asia.
Fuente: Geneva Bible Notes
B. The letter to the church in Smyrna 2:8-11
John penned this letter to commend its recipients for their endurance of persecution and poverty for the sake of Jesus Christ. He also did so to exhort them to be fearless and faithful even to death. Whereas the Ephesian church needed to return to past conditions, this one needed to persevere in what was characteristic of it in the present.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. Destination and description of Christ 2:8
Smyrna was also a seaport on the Aegean Sea about 40 miles north of Ephesus. Late in the first century it was a large, wealthy city with a population of about 100,000. It still thrives today as Izmir with a population of about 200,000.
Jesus Christ described Himself to this church as the eternal One who died and experienced resurrection. "Smyrna" means "bitter." The Greek word translates the Hebrew mor, myrrh, a fragrant perfume used in embalming dead bodies (cf. Mat 2:11; Joh 19:39). It becomes very fragrant when someone crushes it. These believers would have found encouragement that even though the prospect of death threatened them, resurrection and eternal life with Christ were certain. Smyrna had died as a city on several occasions because of invasions and earthquakes, but it had risen again to new life because the residents had rebuilt it. In Smyrna many residents worshipped a goddess named Cybele whom they regarded as the personification of the yearly rejuvenation of nature. Her devotees claimed that she arose from the dead every spring.