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.
9. thy works, and ] Should be omitted.
poverty ] Perhaps the effect of the persecution, Jewish converts being, as in Heb 10:34, deprived of their property when put out of the synagogue on their conversion. Or perhaps rather the cause of the persecution being more intense here the Christians being people of no dignity or influence, it was safe to attack them.
but thou art rich ] Contrast Rev 3:17, and compare Jas 2:5.
blasphemy ] Probably rather in the sense of calumny, coarse slanders against them, than blasphemy against their Lord: though of course both may have been combined, as when Christians were ridiculed as worshippers of the Crucified.
of them ] We should read [coming] from them i.e. the calumny not only uttered by them, but originating from them, and very likely received and repeated among the heathen.
which say they are jews ] No doubt the persons meant are real Jews by birth as well as by profession, but are denied to be worthy of the name. It is treated as still an honourable one, implying religious privileges, as by St Paul in Rom 2:17; Rom 2:28-29; Rom 3:1. Contrast the way that “the Jews” are spoken of in St John’s Gospel always meaning the chief priests and scribes, the persistent enemies of the Gospel. Hence is drawn an argument, that this Book could not be written by the author of the Gospel, at any rate after he had written it: though if this Book were written before the fall of Jerusalem, and the Gospel long after, the change in his point of view will be intelligible.
and are not ] Better, and they are not the relative construction is not continued, at least if we suppose the sentence to be grammatical.
the synagogue of Satan ] For an instance of the same severity from the same mouth, see Joh 8:44. While they claimed to be, as the old Jewish Church was, “the congregation of the Lord.” Synagogue is etymologically almost equivalent to congregation, and is, as St Augustine observes, a less noble word than that used for the Christian Church, Ecclesia, a summoned assembly: for while brutes may be “gathered together,” reason (and we may add, freedom) is implied in being summoned together. But the distinction between the two words is not always maintained: Israel is called “the Church” in Act 7:38, and the assembly of Christian Jews is called a “synagogue” in St Jas 2:2, and almost in Heb 10:25.
Fuente: The Cambridge Bible for Schools and Colleges
I know thy works – The uniform method of introducing these epistles, implying a most intimate acquaintance with all that pertained to the church. See the notes on Rev 2:2.
And tribulation – This word is of a general signification, and probably includes all that they suffered in any form, whether from persecution, poverty, or the blasphemy of opposers.
And poverty – It would seem that this church, at that time, was eminently poor, for this is not specified in regard to any one of the others. No reason is suggested why they were particularly poor. It was not, indeed, an uncommon characteristic of early Christians (compare 1Co 1:26-28), but there might have Been some special reasons why that church was eminently so. It is, however, the only church of the seven which has survived, and perhaps in the end its poverty was no disadvantage.
But thou art rich – Not in this worlds goods, but in a more important respect – in the grace and favor of God. These things are not infrequently united. Poverty is no hindrance to the favor of God, and there are some things in it which are favorable to the promotion of a right spirit toward God which are not found where there is abundant wealth. The Saviour was eminently poor, and not a few of his most devoted and useful followers have had as little of this worlds goods as he had. The poor should always be cheerful and happy, if they can hear their Saviour saying unto them, I know thy poverty – but thou art rich. However keen the feeling arising from the reflection I am a poor man, the edge of the sorrow is taken off if the mind can be turned to a brighter image – but thou art rich.
And I know the blasphemy – The reproaches; the harsh and bitter revilings. On the word blasphemy, see the notes on Mat 9:3; Mat 26:65. The word here does not seem to refer to blasphemy against God, but to bitter reproaches against themselves. The reason of these reproaches is not stated, but it was doubtless on account of their religion.
Of them which say they are Jews – Who profess to be Jews. The idea seems to be that though they were of Jewish extraction, and professed to be Jews, they were not true Jews; they indulged in a bitterness of reproach, and a severity of language, which showed that they had not the spirit of the Jewish religion; they had nothing which became those who were under the guidance of the spirit of their own Scriptures. That would have inculcated and fostered a milder temper; and the meaning here is, that although they were of Jewish origin, they were not worthy of the name. That spirit of bitter opposition was indeed often manifested in their treatment of Christians, as it had been of the Saviour, but still it was foreign to the true nature of their religion. There were Jews in all parts of Asia Minor, and the apostles often encountered them in their journeyings, but it would seem that there was something which had particularly embittered those of Smyrna against Christianity. What this was is now unknown.
It may throw some light on the passage, however, to remark that at a somewhat later period – in the time of the martyrdom of Polycarp – the Jews of Smyrna were among the most bitter of the enemies of Christians, and among the most violent in demanding the death of Polycarp. Eusebius (Eccl. Hist. 4:15) says,. that when Polycarp was apprehended, and brought before the proconsul at Smyrna, the Jews were the most furious of all in demanding his condemnation. When the mob, after his condemnation to death, set about gathering fuel to burn him, the Jews, says he, being especially zealous, as was their custom – , malista prothumos, hos ethos autois – ran to procure fuel. And when, as the burning failed, the martyr was transfixed with weapons, the Jews urged and besought the magistrate that his body might not be given up to Christians. Possibly at the time when this epistle was directed to be sent to Smyrna, there were Jews there who manifested the same spirit which those of their countrymen did afterward, who urged on the death of Polycarp.
But are the synagogue of Satan – Deserve rather to be called the synagogue of Satan. The synagogue was a Jewish place of worship (compare the notes on Mat 4:23), but the word originally denoted the assembly or the congregation. The meaning here is plain, that though they worshipped in a synagogue, and professed to be the worshippers of God, yet they were not worthy of the name, and deserved rather to be regarded as in the service of Satan. Satan is the word that is properly applied to the great evil spirit, elsewhere called the devil. See the Luk 22:3 note, and Job 1:6 note.
Fuente: Albert Barnes’ Notes on the Bible
Verse 9. I know thy works] As he had spoken to the preceding Church, so he speaks to this: I know all that ye have done, and all that ye have suffered. The tribulation here mentioned must mean persecution, either from the Jews, the heathens, or from the heretics, who, because of their flesh-pampering doctrines might have had many partisans at Smyrna.
And poverty] Stripped probably of all their temporal possessions, because of their attachment to the Gospel.
But thou art rich] Rich in faith, and heir of the kingdom of Christ.
The blasphemy of them which say they are Jews] There were persons there who professed Judaism, and had a synagogue in the place, and professed to worship the true God; but they had no genuine religion, and they served the devil rather than God. They applied a sacred name to an unholy thing: and this is one meaning of the word blasphemy in this book.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I know thy works, and tribulation: though the term know doth not necessarily signify approbation, yet, both as to the church of Ephesus and Smyrna, the particular works mentioned assure us, that God approved their patient suffering affliction for his name.
And poverty; and the poor condition (as to outward things) into which they had brought themselves, for their owning and profession of the gospel of Christ, having their estates rent from them, &c.
But thou art rich; but yet they were rich, both really in the love and favour of God, and also in the esteem of God, who accounteth them rich who abound in spiritual habits, and good works, the exercise of those habits.
And I know the blasphemy of them which say they are Jews, and are not: God also knows the evil speeches of his churchs enemies, whether native Jews, glorying in circumcision and the law, and that they were descended from Abraham; or false Christians, who may be here meant (called Jews by a figure; the Jews being once the only church of God).
But are the synagogue of Satan; but are indeed a collection of devils, or the children of the devil, whose works they do, continually reviling true Christians, and murdering the saints, after the manner of their father, who was a murderer from the beginning.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. thy works, andomitted intwo oldest manuscripts, Vulgate, and Coptic. Supportedby one oldest manuscript.
tribulationowing topersecution.
povertyowing to “thespoiling of their goods.”
but thou art richingrace. Contrast Laodicea, rich in the world’s eyes and herown, poor before God. “There are both poor rich-men, andrich poor-men in God’s sight” [TRENCH].
blasphemy of themblasphemouscalumny of thee on the part of (or arising from) them.
say they are Jews, and arenotJews by national descent, but not spiritually of “thetrue circumcision.” The Jews blaspheme Christ as “thehanged one.” As elsewhere, so at Smyrna they bitterly opposedChristianity; and at POLYCARP’Smartyrdom they joined the heathens in clamoring for his being cast tothe lions; and when there was an obstacle to this, for his beingburnt alive; and with their own hands they carried logs for the pile.
synagogue of SatanOnlyonce is the term “synagogue” in the New Testament used ofthe Christian assembly, and that by the apostle who longestmaintained the union of the Church and Jewish Synagogue. As the Jewsmore and more opposed Christianity, and it more and more rooteditself in the Gentile world, the term “synagogue” was leftaltogether to the former, and Christians appropriated exclusively thehonorable term “Church”; contrast an earlier time when theJewish theocracy is called “the Church in the wilderness.”Compare Num 16:3; Num 20:4,”congregation of the Lord.” Even in Jas2:2 it is “your (not the Lord’s) assembly.”The Jews, who might have been “the Church of God,”had now, by their opposition and unbelief, become the synagogue ofSatan. So “the throne of Satan” (Re2:13) represents the heathens’ opposition to Christianity;”the depths of Satan” (Re2:24), the opposition of heretics.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I know thy works,…. Good works, as before in Re 2:2;
and tribulation; this is Christ’s legacy to his people, and which lies in their way to heaven; and never was the way of any to heaven more strewed with it than was the way of the saints in this period. But Christ took notice of it, and of them in it; he knew their souls in adversity, and remarked their patience under it, and their constancy, and close adherence to him:
and poverty; which was true in a literal sense, through the spoiling of their goods, to which they were exposed for the profession of Christ: nothing is more contemptible among men than poverty, yet Christ takes notice of it, and owns his people in it; for this poverty came not by sin, but by sufferings for his sake:
but thou art rich; they were rich, in faith, and heirs of a kingdom, though poor in this world; they were rich with the riches of Christ, with the blessings of the covenant, with the graces of the Spirit, and in good works; they were kings and priests unto God, had a kingdom of grace here, and a right to the kingdom of glory hereafter; and were heirs of God, and joint heirs with Christ.
And [I know] the blasphemy of them which say they are Jews, and are not; who asserted themselves to be the true Israel of God, Jews that were so inwardly, regenerate persons, or truly Christians; for the Christians, baptized persons m, were by the Heathens called Jews; but these were not, they professed Christianity in words, but in works denied it; they were men of bad principles and practices, and both blasphemed the ways and doctrines of Christ themselves, and caused them to be blasphemed by others also; they were false Christians, nominal professors, and shunned persecution for the Gospel; who were not what they would be thought to be: these were the broachers of heresies in this period of time, in which there was a multitude of them, and which chiefly respected the doctrine of the Trinity, and the person of Christ; and they were introducers of Pagan and Jewish rites into the church, and were men of flagitious lives and conversations, and paved the way for the man of sin:
but [are] the synagogue of Satan: were the children of the devil, imitated him, and were influenced by him, and were the forerunners of antichrist, whose coming was after the working of Satan.
m Vid. Arrian. Epictet. l. 2. c. 9.
Fuente: John Gill’s Exposition of the Entire Bible
Thy tribulation and thy poverty ( ). Separate articles of same gender, emphasizing each item. The tribulation was probably persecution, which helped to intensify the poverty of the Christians (Jas 2:5; 1Cor 1:26; 2Cor 6:10; 2Cor 8:2). In contrast with the wealthy church in Laodicea (3:17).
But thou art rich ( ). Parenthesis to show the spiritual riches of this church in contrast with the spiritual poverty in Laodicea (3:17), this a rich poor church, that a poor rich church. Rich in grace toward God (Lu 12:21) and in good deeds (1Ti 6:18). Perhaps Jews and pagans had pillaged their property (Heb 10:34), poor as they already were.
Blasphemy (). Reviling believers in Christ. See Mr 7:22. The precise charge by these Jews is not indicated, but see Ac 13:45.
Of them which say ( ). “From those saying” ( with the ablative plural of the present active articular participle of ).
They are Jews ( ). This is the accusative of general reference and the infinitive in indirect discourse after (Acts 5:36; Acts 8:9) even though is here ablative (cf. 3:9), common idiom. These are actual Jews and only Jews, not Christians.
And they are not ( ). Another parenthesis like that in 2:2. These are Jews in name only, not spiritual Jews (Gal 6:15; Rom 2:28).
A synagogue of Satan ( ). In 3:9 again and note Rev 2:13; Rev 2:24, serving the devil (Joh 8:44) instead of the Lord (Num 16:3; Num 20:4).
Fuente: Robertson’s Word Pictures in the New Testament
Thy works and. Omit.
Tribulation [] . See on Mt 13:21. Referring to the persecutions of Jewish and heathen oppressors. See on Smyrna, verse 8. Poverty [] . Because, like all the other early Christian churches, the majority of its members were of the poorer classes, and also, perhaps, with reference to their robbery by persecutors. See on poor, Mt 5:3. Rich. In faith and grace. Compare Jas 2:6, 7; 1Ti 6:17, 18; Luk 12:21; Mt 19:21.
Blasphemy [] . See on Mr 7:22. Not primarily direct blasphemy against God, but reviling at believers.
Jews. Literally. Not Christians, as in Phi 3:3; Rom 2:28, 29. Actually Jews by birth, but not spiritually. The title is not given them by the Spirit, nor by the seer, but by themselves; and none would use that title except such as were Jews by birth and by religion. The enmity of the Jews against Christians is a familiar fact to all readers of the book of Acts; and it is a matter of history that their malignity was especially displayed toward the Church of Smyrna. In the circular letter addressed by the Church of Smyrna to the churches in the Christian world, it is related that Jews joined with heathen in clamoring that Polycarp should be cast to the lions or burned alive, and were foremost wJv eqov aujtoiv (as was their wont) in bringing logs for the pile, and in the endeavor to prevent the remains of the martyr from being delivered to his Christian associates for burial.
Synagogue of Satan. For synagogue, see on assembly, Jas 2:2, the only passage in which the word is used for a Christian assembly. This fact goes to support the literal explanation of the term Jews. For Satan, see on Luk 10:18. For John’s use of the expression the Jews, see on Joh 1:19. The use of the word here in an honorable sense, so different from John’s custom, has been urged against his authorship of Revelation. But John here only quotes the word, and, further, employs it without the article.
Fuente: Vincent’s Word Studies in the New Testament
1) “I know thy works, and tribulation, and poverty,” (oida sou ten thlipsin kai ten ptocheian) “I know or perceive thy affliction and (the) poverty; They endured pagan destruction of their worldly goods and were brought to poverty. Yet they were spiritually rich, secure in the Lord and his church at Smyrna; 1Co 15:57-58; Eph 2:10.
2) (but thou art rich)” (alla plousios ei) “But (really) thou art rich,” plutocratic, Mat 6:19-20; Jas 2:5; 2Co 8:2. In poverty the Macedonian brethren abounded in liberality; 1Ti 6:18; God’s children can be “rich in good works,” 2Co 6:10.
3) “And I know the blasphemy of them which say they are Jews,” (kai ten blasphemian ek ton legonton loudiaious einai heautous) “And the railing of those calling themselves (claiming to be) Jews,” clamoring for a reputation of spiritual honor, without Christ and true spirituality, with “a form of godliness,” only, 2Ti 3:5. They slander Jesus and his church, Joh 8:39; Joh 8:44.
4) “And are not,” (kai ouk eisin) “And they are not;” they are not true Jews, of the “faith of Abraham,” Rom 4:1-25; Rom 2:28-29; Rom 9:6.
5) “But are of the Synagogue of Satan,” (alla sunagoge tou satana) “But in contrast they are (constitute) a Synagogue of Satan,” of the Devil himself, as a form of ceremonial worship, espoused as a means of acquiring salvation, they became perverters of truth, 2Co 11:13-15; Joh 8:44; Mat 5:20; Mat 23:23-33.
Fuente: Garner-Howes Baptist Commentary
(9) I know thy works.Some would omit the word works; but the phrase I know thy works is admitted to be genuine in five out of the seven epistles; and it certainly seems natural to conclude that it was intended to be common to all, and to remind the Christian communities that whatever their state it was known to Him whose eyes were as a flame of fire. We go from one hour to another, from one day and year to another, and what is once fairly past in our doing and omitting and suffering is scarcely regarded by us any more; it is like water that has flowed away. But into the omniscience of Christ all things are taken up (Bengel).
Tribulation.If persecution brought upon them poverty, it was the means also of unfolding to view their possession of the true riches; they were rich in honour, in that they were counted worthy to suffer; they would also grow rich in the graces which sufferings bring (Rom. 5:3-5; Jas. 1:2-4).
Blasphemy.They had to endure reviling as well as tribulation and poverty; and, harder still, to hear some who blasphemed that worthy name by which they were called.
Jews.The Jews were foremost in this. It was in the synagogue that they heard words which reproached them as Nazarenes, Galileans, Christians, Disciples of the Crucified (Plumptre). Comp. Jas. 2:7. It is interesting to notice that this characteristic hostility of the Jews was illustrated in the martyrdom of Polycarp. The Jews, as was their wont, were foremost in bringing logs for the pile.
Synagogue of Satan.The word synagogue is only once used to describe the Christian assembly (Jas. 2:2); and even there it is called your synagogue, not the synagogue of God. In all other instances the word is abandoned by the Jews. With the synagogue of Satan here, compare the throne of Satan (Rev. 2:13), the depths of Satan (Rev. 2:24).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. But thou art rich The parenthetic words, flung in as if to correct his own language. Their poverty, like their death, was only phenomenal. Their death was truly an immortal life, and their poverty an infinite treasure. Doubtless their poverty and their death came from the same cause the oppression of their persecutors. Among all the commendations to the seven, perhaps this, but thou art rich, is the brightest stroke. It was the consolation for their deepest sorrow, and it was of all joys their highest joy.
Note that here it was tribulation and poverty on one side, and blasphemy on the other; blasphemy alike against the Lord and against his followers.
Say they are Jews And, doubtless, were Jews by descent from Abraham, but not in character. They are unnatural sons of their natural father, since they rejected the Messiah whom Abraham foresaw and predicted. One of the most interesting remains of early Christian literature is a letter written by this Church of Smyrna to the Church at Philomelum as a circular to be sent the round of sister Churches. It relates that after Polycarp was apprehended and condemned to death by fire: “This, then, was done with greater speed than it was spoken, the whole multitude instantly gathering together wood and fagots out of the workshops and booths; the Jews especially, according to their custom, assisting them in doing it.” After his death the governor was dissuaded from giving his remains to his friends under pretence that he refused lest, forsaking Him who was crucified, they should begin to worship Polycarp. “This he did at the suggestion of the Jews, who also watched us that we should not take him out of the fire, not considering that it is impossible for us either to forsake Christ, who suffered for the salvation of all such as shall be saved throughout the world, or to worship any other.”
The synagogue of Satan How truly they deserved this severe title the previous narrative shows. So hostile were the Jews to the Christians of this first age, that the term synagogue is seldom applied to a Christian Church, the general Church preferring the classic term ecclesia. Trench finely remarks, “As we have here ‘the synagogue of Satan,’ so, presently, ‘the throne of Satan,’ (Rev 2:13,) and then, lastly, ‘the depths of Satan,’ (Rev 2:24😉 the synagogue of Satan, representing the Jewish antagonism to the Church; the throne of Satan, the heathen; and the depths of Satan, the heretical.”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘I know your tribulation and your poverty (although you are rich) and the blasphemy of those who say they are Jews, and are not, but are a synagogue of Satan.’
Smyrna is a suffering church. They are at present facing tribulation, and will yet face greater tribulation, as depicted later. They are poor in this world’s goods, but rich in what really matters, the things of God (compare Jas 2:5).
Their present problems stem from actions initiated by Jews, certain of whom regularly persecuted the early church and stirred up the people and the authorities against them. (They would later be the main cause of the martyrdom of Polycarp in this very place (156 AD)). And these Jews claim to do it in the name of God, which can only be regarded as blasphemy, for they are attacking the people of God. Thus they show themselves really to be serving Satan in what they are doing, assisting him as he seeks to make war on God’s people (Rev 12:17). Their synagogue has become the tool of Satan.
‘Satan’ means ‘the adversary’ and they are here acting as adversaries against the people of God. Compare how Jesus told the Pharisees that they were of their father the Devil (Joh 8:44) when they professed to serve God but demonstrated by their actions whom they really served.
In the light of the fact that the other letters refer specifically to events in Old Testament history in ascending chronological order, and the fact that overcomers will avoid ‘the second death’, which relates to the accounts of the first deaths in Gen 4:8; Gen 4:23, we may well apply this situation to Cain’s building of ‘a city’ (a tent encampment). First there was a city and then there was the great city, Babel, with its Ziggurat or Temple. Thus the synagogue of the Jews, seen as outside the sphere of the Christian church, parallels Cain’s encampment, outside the sphere of ‘the presence of the Lord’ (Gen 4:16). Both ‘say they are’ and are not. Those who were once ‘in’ are now ‘out’.
Fuente: Commentary Series on the Bible by Peter Pett
Rev 2:9. And poverty (but thou art rich); &c. “I know the humble opinion thou hast of thyself, and thy poverty in temporal respects; but thou art rich in grace, and in all its genuine effects, and art daily laying up for thyself an increasing treasure in heaven.” With respect to the next clause, we may observe, that it is folly and hypocrisy for any one now to call himself a Jew, if he mean by that to signify that he is one of the chosen people of God, and a true worshipper; seeing that real Christians are now that people, the true and spiritual Israel, and consequently the only people who have a right to the written promises of God, and the privileges of the true worshippers in the visible church. The blasphemy, therefore, of these pretended Jews consisted in this, that they lied against God, by pretending to worship him truly: for his will being now to be worshipped through and with his Son, to worship him wilfully otherwise, is to worship him in vain,to be guilty of a lie against God. It appears from the history of those times, that the Jews were then great enemies to the Christians; and in Smyrna more particularly, perhaps, than any where else, at least in any of these churches. It should seem therefore by this, that Polycarp, who is generally thought to be the bishop here addressed, and his flock, did already, and would hereafter, meet with great vexation from these men. If they were as vexatious and malicious at this time as they were at that of his martyrdom, they were the most bitter and cruel enemies he ever had; incensing the Heathens against him, and shewing themselves the most forward persecutors. The epistle of his church, which gives an account of his martyrdom, takes notice of it; for we read, that “the Jews especially, as is their custom, shewed their forwardness in contributing to it.” We may just observe further, that the Jews of those times, being, if not the tormentors, yet the principal accusers of the Christians before the Pagans, did thus the work of Satan, who, according to his name, is the accuser of the brethren. In this sense they were of the synagogue, or secret council of Satan.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 2:9 . . . Altogether general. [1040] To this, affliction, imprisonment, and death (Rev 2:10 ), disgrace and need, belong. If it be possible for the to be connected with the , and to originate from the fact that Christians were despoiled of their property, [1041] yet, also, [1042] that on account of their poverty the Christians were utterly helpless when their Jewish enemies possibly supported their calumnious charges before the heathen rulers with money; [1043] yet this inner connection of , , and is in no way indicated, and the simple admission is sufficient, that, besides the troubles occasioned by Jews and heathen, the Church was under the burden of poverty. To this it is immediately added parenthetically, in a consolatory antithesis: , viz., in spiritual goods or in God. [1044] To endeavor to find here an allusion to the name Polycarp [1045] (rich in fruit), is arbitrary. In what the which Christians had to suffer consisted, can only be conjectured with any certainty if the , [1046] from whom they went forth, [1047] are regarded not as Christians [1048] but as actual Jews; which the wording and the historical relations, as they were still at the time of the apologists, support. The carnal pride of the Jews, and their godless zeal for the law, [1049] were already, at the time of Paul, the cause of their unbelief, and hostility to Christians which they published in false and calumnious charges, among which was the one brought of old, [1050] viz., of exciting seditions, which generally had the greater weight with the heathen, [1051] as this occurred at a time in which the Roman rulers, because of the war in Judaea, had to be doubly watchful and suspicious in all places. [1052] Even the martyrdom of Polycarp occurred with the essential participation of the Jews. [1053]
As, to the proud claim of those who boasted of the theocratic name of Jews, the judgment is added that they are not, [1054] so also what is positively said concerning their true nature, , contains a sharp opposition to the claim of being the [1055] which essentially concurs with the former boast. But they are rather the synagogue of Satan, because they do the antichristian works of Satan, [1056] to which also belongs the with its lies and hatred. [1057] The expression , which in the N. T. only once in James [1058] designates the Christian congregational assembly, yet even there is combined not with , etc., but with , has in itself a significative antithesis to the true . or . . We can scarcely suppose that John could have changed the expression , which was a fixed designation for the Christian Church, as it is used even of the O. T. people of God, into . [1059] There is an allusion of similar severity in Hosea, [1060] when he writes instead of .
[1040] Cf. Rev 1:9 .
[1041] Heb 10:34 . Primas, Beda, C. a Lap., Tirni, De Wette.
[1042] Hengstenb.
[1043] Cf. Jas 2:5 sqq. Hengstenb.
[1044] Cf. Rev 3:18 ; Mat 6:20 ; Luk 12:21 ; 1Co 1:5 ; 2Co 6:10 .
[1045] Hengstenb.
[1046] Cf. on Rev 2:2 .
[1047] . Winer, p. 344.
[1048] Vitr., etc.
[1049] Cf. Rom 2:28 ; Mat 3:9 ; Joh 8:33 ; 2Co 11:22 ; Phi 3:4 sqq.
[1050] Luk 23:2 .
[1051] Cf. Act 17:6 sqq.
[1052] Against Hengstenb.
[1053] Martyr., c. 12, 13.
[1054] Cf. Rev 3:9 .
[1055] Num 16:3 ; Num 20:4 ; Num 31:16 .
[1056] Cf. Rev 2:10 .
[1057] Joh 8:41 sqq.
[1058] Rev 2:2 .
[1059] Cf. Trench, Synonymes of the N. T ., 3.
[1060] Hos 4:15 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2485
EPISTLE TO SMYRNA
Rev 2:9-10. 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 shall 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.
THIS Church stands highly honoured amongst those to which the epistles were written: for no fault was found in them, nor any ground of complaint so much as intimated to them. Our Lords address to them is altogether laudatory and encouraging. That we may enter into it more fully, let us consider,
I.
His testimony respecting them
In common with all the other Churches, he says to them, I know thy works: and then, in reference to their conduct, he gives his testimony,
1.
In a way of direct affirmation
[I know thy tribulation, and thy poverty: but thou art rich. Doubtless their sufferings had been great; for they had been reduced to the most abject poverty, and were utterly destitute of all the comforts of life. (To interpret this poverty as relating in any respect to poverty of spirit, is quite contrary to the whole scope of the passage: for poverty of spirit, so far from standing in opposition to true riches, is itself the truest riches.) But, in the midst of all their distress, our Lord, whose judgment is altogether according to truth, declared them to be rich. For, first, they possessed faith, as the principle of all their obedience, and as the root of all their other graces. And could they, when possessing so inestimable a gift, be called poor? No; they possessed that which was of more worth than the whole world. It was truly a precious faith, more precious than gold, yea, than much fine gold [Note: 2Pe 1:1 and 1Pe 1:7.]. Next, they enjoyed the favour of their God. As believers in Christ, they could not but have peace with God [Note: Rom 5:1.]. Granting, then, that they had not a place where to lay their head, as far as it respected this world, could they be poor who were privileged to repose their souls in the bosom of their God? They poor, with all their sins forgiven, and their names recorded in the book of life! Abhorred be the thought! If they were even dying with hunger and thirst, they were truly rich. Further, they enjoyed peace in their own souls. Who can estimate to its full amount, the blessedness of having the testimony of our own conscience, that we are serving God aright? St. Paul himself reports it to have been to him a source of the sublimest joy [Note: 2Co 1:12.]: and to call a man poor when possessed of that, would be to betray an utter ignorance of the true riches [Note: Luk 16:11.]. Moreover, in addition to all their present happiness, they were authorized to expect, in the eternal world, a weight of glory proportioned to their sufferings. How could their present afflictions appear any other than light and momentary, when they were the means of opening to their view such a prospect as this [Note: 2Co 4:17-18.]? What! poor with such an inheritancean inheritance incorruptible, and undefiled, and never-fading, reserved for them in heaven; and they themselves reserved by God for it [Note: 1Pe 1:4-5.]! No: they were rich, truly rich, unspeakably rich; rich in possession, and in reversion too.
2.
In a way of most striking contrast
[There were among them some who said they were Jews, but were not; but rather were the synagogue of Satan. Whether these were Jews zealous for the law of Moses, or Christians who confounded Judaism with Christianity, we do not certainly know. The unbelieving Jews were bitter persecutors; and were ever ready to accuse even our Lord himself of blasphemy, because he called himself the Son of God, and arrogated to himself a power to forgive sins [Note: Mat 9:3. Joh 10:36. Mat 26:65.]. St. Paul, previous to his conversion, may be taken as a sample of Jewish bigotry, and of the envenomed malice with which they persecuted the Church of God [Note: Act 9:1-2; Act 26:10-11.]. He thought indeed, at the time, that he was doing God service [Note: Act 26:9. with Joh 16:2.]: but when he came to have an insight into his true character, he saw that He was the blasphemer; and not they, whom he so injuriously persecuted [Note: 1Ti 1:13.]. But it is more probable that the persons here spoken of were by profession Christians: for the terms Jew and Israel are often used as designating the people of God, even under the New-Testament dispensation [Note: Rom 2:29; Rom 9:6.]. If there were lewd idolatrous Balaamites and Nicolaitanes among the churches, we may well suppose that there were also Judaizing Christians, who blended the Law with the Gospel, and utterly subverted the Gospel of Christ. Such persons, even if they had been angels from heaven, were to be held accursed, as being, under a pretence of zeal for Moses, the most specious and successful agents of the devil [Note: Gal 1:7-9. 2Co 11:13-15.]. Now these persons said they were Jews, and valued themselves highly on their zeal; and were quite rich in their own estimation; whilst they held in utter contempt their poor suffering fellow-Christians, who endured so much tribulation for their adherence to Christ. But, however different was the outward aspect of these two parties, their real state was the very reverse of that which it appeared to be: these latter, in the midst of all their outward prosperity were poor; but the former, in the midst of all their poverty, were rich.
Thus did our Lords testimony exactly accord with what had been before declared by the Apostle Paul; who, though poor, made many rich; and having nothing, yet possessed all things [Note: 2Co 6:10.].]
Suited to this state was,
II.
The encouragement he gave them
They had already suffered much; and were about to suffer more for their Saviours sake. And, as we observed in our last discourse, our blessed Lord sought, in this epistle, to arm them against their impending trials, and to strengthen them for their future conflicts. For this end, he assures them,
1.
That their trials were all limited
[Satan is the great adversary of Christ and his Church. Men are his instruments and agents (willing agents, no doubt): and in all they do, they do it as instigated by him: for it is he who worketh in all the children of disobedience. But in all that he attempts, he is restrained by our adorable Lord, who suffers him to proceed only to such an extent as shall eventually subserve the welfare of those whom he is seeking to destroy. Satan would have cast, not some of that Church, but all; not into prison only, but into hell; not for ten days only, but for ever; not that they might he tried, but that they might perish. But, as in the case of Job, whom he could not touch, either in his person or his property, till he had obtained leave from God [Note: Job 1:12; Job 2:6.]; so in their case he was under the controul of an almighty power; and, in fact, could have no power at all against the Church, except it were given him from above.
Now this was most encouraging: for, whether we suppose the ten days to be of a longer or shorter duration, it was most consolatory to know, that the objects, the measure, the duration, and effect of Satans malice were all limited by the Saviour himself, who would not suffer one of his little ones to perish [Note: Mat 18:14.], or the weakest of his people to be ever plucked out of his hands [Note: Joh 10:28.]. Being assured that they should have no temptation without a way to escape [Note: 1Co 10:13.], and that all which they might suffer should work together for their good [Note: Rom 8:28.], they had no occasion for fear, but might confidently commit themselves to the hands of an all-powerful and faithful God [Note: 1Pe 4:19.].]
2.
That their sufferings should be rewarded
[All he required of them was, to be faithful unto death. They must be ready to meet either imprisonment or death [Note: Act 20:24; Act 21:13.], as the occasion might require; desirous only that the Lord Jesus should be magnified in them, whether by life or death [Note: Php 1:20.]. Nor should they think much of this sacrifice; since he pledged himself to them that he would give them a crown of life, a reward far beyond their services; for their bliss should infinitely exceed all that they could suffer, and their honour infinitely surpass all the dishonour which they could by any means be called to endure. Could they survey such a prize as this, and not contend for it? Would they ever repent of their labours, when they should possess this recompence? Would they not even lothe themselves, that they should ever have contemplated, for a moment, the pains of martyrdom with any other thought than that of gratitude to God, who counts them worthy of so high an honour as that of laying down their lives for him [Note: Php 1:29.]? Such, then, was the encouragement given to the Church at that time: and such may every believing soul now take to himself; assured that, if he suffer with Christ, he shall, to all eternity, reign with him [Note: 2Ti 2:12.].]
To bring this whole subject home to your own bosoms, I entreat you, brethren
1.
To form a correct estimate of earthly things
[A carnal man, who should have seen the condition of the Rich Man in all his splendour, and of Lazarus in all his penury, would have formed a very different estimate of their respective states from that which our Lord has taught us to form in a view of the Church at Smyrna. But I must say, that Lazarus was the rich man, whilst the man rolling in his wealth was poor. But suppose, from being as wealthy as Dives, you are reduced, by persecutors, to the state of Lazarus; shall I then call you rich? Yes, in all your poverty, I will say, Thou art rich. Let me state a case that shall illustrate this. Suppose that all you possessed in the world was a bag of copper coin; and that an enemy should come and rob you of it by handfuls; but that for every handful of copper that your enemy should take from you, a friend should put into your pocket a handful of gold: would you, when not a single piece of copper money was left you, account yourself much impoverished? or would you wonder at your friend, if he should say, I know thy poverty; but thou art rich? Know then, that if, in proportion as you are injured by man, the blessings both of grace and glory are multiplied to you by God, you are not impoverished, but enriched. And therefore I say with confidence, Fear nothing that can come unto you. Let Satan do his worst: he is under restraint, as Laban and Esau were, when they meditated the destruction of Jacob [Note: Gen 31:24; Gen 31:29; Gen 32:11-12; Gen 33:1; Gen 33:4.]. You well know how a miller acts, when a flood menaces the destruction of his mill. He suffers to come upon his mill only so much of the water as shall subserve his purposes, and he turns off the rest by another sluice. So will God act towards you: The wrath of man shall praise him; and the remainder of wrath shall he restrain [Note: Psa 76:10.].]
2.
To have your minds altogether set on things above
[To be rich towards God [Note: Luk 12:21.], rich in faith [Note: Jam 2:5.], and rich in good works [Note: 1Ti 6:18.], and to be daily laying up treasure in heaven [Note: Luk 12:33.], this is the proper object of a Christian. In this way you will obtain durable riches [Note: Pro 8:18.], and a sure reward [Note: Pro 11:18.]. In this pursuit no human being shall ever fail. Mark, I pray you, the change of person in the promise which our Lord makes to the Church of Smyrna. In announcing their impending trials, he says to them, Ye shall have tribulation ten days: but in the promise he makes, he speaks individually to every soul among them: Be thou faithful unto death; and I will give thee a crown of life. Every one may take; to himself this encouraging declaration; and assure himself, that no weapon formed against him shall ever prosper [Note: Isa 54:17.]. Only let a man continue sowing to the Spirit, and he shall assuredly, in due season, reap everlasting life [Note: Gal 6:8.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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.
Ver. 9. I know thy works and tribulations ] Mark (saith one) the conjunction, “works and tribulations.” Active stirring Christians are like to suffer much. Of Sardis and Laodicea only, we read not of any troubles they had.
And poverty, but thou art rich. ] Poverty discommends not any to Christ; money bears no mastery in his kingdom. Thou art poor, saith he here; but that is neither here nor there; it is a matter of nothing, that, stumble not therefore at the Church’s poverty. She is ever rich: 1. In reversion, and hath heaven and happiness; she is ever rich in bills and bonds. 2. In an apparent pledge that is worth all the world besides; that is, in Christ. If he have given us his Son, &c. All is yours who are Christ’s, &c.
That say they are Jews ] That is, right worshippers, as the Turks at this day style themselves Mussulmans, that is, the only true believers; Papists, the only Catholics. Faciunt et vespae favos, et simiae imitantur homines. Cyprian.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
works, and. The texts omit.
poverty. See App-127.
Jews. Only here, and Rev 3:9 in Rev.
the = a.
synagogue. App-120.
Satan. See App-19.
Fuente: Companion Bible Notes, Appendices and Graphics
know: Rev 2:2
tribulation: Rev 7:14, Joh 16:33, Act 14:22, Rom 5:3, Rom 8:35, Rom 12:12, 1Th 3:4, 2Th 1:6, 2Th 1:7
poverty: Luk 4:18, Luk 6:20, 2Co 8:2, 2Co 8:9, Jam 2:5, Jam 2:6
thou art: Rev 3:17, Rev 3:18, Luk 12:21, 2Co 6:10, 1Ti 6:18, Jam 2:5, Jam 2:6
the blasphemy: Luk 22:65, Act 26:11, 1Ti 1:13
which: Rom 2:17, Rom 2:28, Rom 2:29, Rom 9:6
the synagogue: Rev 3:9
Reciprocal: 1Ki 18:18 – in that ye have Pro 13:7 – that maketh himself poor Isa 48:1 – which are Isa 66:18 – I know Mat 6:20 – General Mar 10:30 – an hundredfold Joh 10:14 – know 1Co 8:3 – is 2Co 11:13 – false Phi 3:2 – the Heb 11:26 – greater Jam 1:9 – in 2Pe 2:1 – even 3Jo 1:2 – even Rev 1:9 – companion Rev 2:10 – ye shall Rev 2:13 – know Rev 2:19 – know Rev 12:9 – and Satan
Fuente: The Treasury of Scripture Knowledge
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.
Comments by Foy E. Wallace
Verse 9
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.
Fuente: Combined Bible Commentary
Rev 2:9. The first words of the address to the church, as given in the Authorised Version, I know thy works, are to be omitted both here and in Rev 2:13, the salutation to the church at Pergamos. They are found in all the other Epistles, and we may be assured, therefore, that their omission in these two places is designed. We shall venture to offer what seems the most probable explanation in the general remarks on the Epistles as a whole at the close of chap. 3. Three features of the condition of the church at Smyrna are noticed:(1) I know thy tribulation. The word tribulation is to be understood in the general sense of affliction, suffering, but with a special reference to persecution brought upon believers for stedfastness in their Masters cause (comp. Joh 16:33); (2) And thy poverty (but thou art rich). Like all the churches of that early time, the church at Smyrna was composed of members for the most part poor. Not many rich, not many noble, were called. But in the possession of a better inheritance it was rich,rich in faith, and an heir of the kingdom which the Lord promised to them that love Him (Jas 2:5); (3) And the blasphemy of them which say that they themselves are Jews, and they are not, but are a synagogue of Satan. The blasphemy referred to probably includes not simply reviling against Christians, but against their Lord. Then, as now, the Jews were notorious for the fierceness of their language against Christ, to whom they did not hesitate to apply every epithet of contempt and hatred (comp. 1Co 12:3; Jas 2:7).
The most interesting inquiry here has relation to the meaning of the word Jews. Before endeavouring to answer it, it is of importance to observe that the word is not directly employed either by the Lord or by the Seer in His name. The persecutors and blasphemers referred to used it of themselves. They said that they were Jews. But none would so use the term except such as really were Jews alike by birth and by religion; while, in so using it, they intended to assert that they were the true people of God, and that Christians had no title to the place which they were endeavouring to claim as His. It is now denied by the Author of the Epistle that the term had any proper application to them. Had they been truly Jews, Jews in any proper sense of the word, they would have taken up an altogether different attitude towards Christ and Christianity from that which they actually occupied. They would have seen that in the faith of Jesus the purpose of their own Mosaic economy was fulfilled; and they would have cast in their lot with the Christian Church. They did not do so. Instead of believing in Jesus, they were everywhere the chief stirrers up of hatred and persecution against His followers (Act 14:19; Act 17:5; Act 17:13, etc.). How could they be Jews? The Jews at least worshipped God, and assembled in His synagogue to study the Law and the Prophets; of these blasphemers it could only be said that they were a synagogue of Satan. It is not denied that the word Jews is thus used here in an honourable sense; and, accordingly, it has often been urged that we have in this a proof that the Author of the Apocalypse cannot have been also the Author of the fourth Gospel, inasmuch as in the latter those named the Jews are the embodiment of everything that is most hard and stubborn and devilish. Two answers may be given to the charge:(1) St. John does not originate the word, he only quotes it; and (2) the expression is not the same as that used in the Gospel,there the Jews, here Jews.
It may be noticed in passing, that when we compare the use of the word synagogue in the verse before us with its use in Jas 2:2, where it is applied to the Christian congregation, it seems not unnatural to think that we are dealing with a point of time much later than that at which St. James is writing. That mixing of Jews and Christians in the same congregation, which had marked the dawn of the Churchs history, had come to an end. A complete separation had taken place between the adherents of the old and the new faith. Christians were a church, the Jews alone met in synagogue.
Fuente: A Popular Commentary on the New Testament
Verse 9
But thou art rich; rich in faith and in good works.
Fuente: Abbott’s Illustrated New Testament
2:9 {7} 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.
(7) The proposition of praise is in this verse, and of exhortation joined with a promise, is in Rev 2:10 .
Fuente: Geneva Bible Notes
2. Commendation 2:9
Jesus Christ knew the afflictions (lit. pressures) these Christians were experiencing as a result of their testimony for Him, including abject poverty. Evidently their persecutors were cutting off some of their incomes. Notwithstanding their physical poverty, the Christians in Smyrna were rich spiritually. Evidently some of the persecutors were Jews who slandered the Christians (cf. Act 18:12-17) and cursed Jesus Christ (cf. Act 26:11). They apparently claimed to be committed to God but were not. They came from Satan’s camp (cf. Act 14:19; Act 17:5-8; Act 17:13).
"At the martyrdom of Polycarp at Smyrna in 168, these Jews eagerly assisted by gathering on the Sabbath wood and fagots for the fire in which he was burned." [Note: Ryrie, p. 23.]
". . . the imperial cult permeated virtually every aspect of city and often even village life in Asia Minor, so that individuals could aspire to economic prosperity and greater social standing only by participating to some degree in the Roman cult." [Note: Beale, p. 240.]
Jesus Christ had no rebuke for these saints. Evidently in their trials they had remained pure in belief and behavior. In the first century the enemies of Christians leveled six slanderous accusations against them: cannibalism, lust and immorality, breaking up homes, atheism, political disloyalty, and being incendiaries (because they taught that the world would burn up). [Note: William Barclay, The Revelation of John , 1:98.]