Untitled Sermon (10)
2:8 (characteristic). The Christians in Smyrna received the shortest of the seven letters. Christ characterized himself to them as the First and the Last, who died and came to life again. These words echo the comfort Christ brought to John after his vision in chapter 1. Christ’s power over time (“First and Last”) and his power over sin (“died and came to life”) will be just what the persecuted saints of Smyrna need in order to carry on.
2:9 (Compliment). Christ commends the believers of Smyrna for their willing endurance of afflictions and … poverty. These particular afflictions or sufferings (the word—thlipsis—is the usual one for “tribulation,” which we first encountered in Rev. 1:9) are caused by the slander of those who say they are Jews and are not, but are a synagogue of Satan. Perhaps the Jews of Smyrna were falsely accusing the Christians before government officials and causing them to be arrested.
This striking note condemns the Jews who met for worship in Smyrna. Because they were slandering the Christians, their meeting had become a “synagogue of Satan” rather than a synagogue of God. Note the implication: just as those in Smyrna who claimed to be God’s people, the Jews, proved by their’ actions they were not worthy of the name, so those who claim to be God’s people, the Christians, can prove by their actions to be the “church of Satan.”
The Smyrnan believers were very poor. Perhaps some had lost property due to the slander of the Jews. This was tempered by the Lord’s compliment that you are rich—in the things of the spirit. (See Jesus’ comment on being “rich toward God” in Luke 12:21.)
2:10 (Command). Of all the churches, only Smyrna and Philadelphia escape criticism. This struggling church, however, now hears a message it may have dreaded. Therefore, the Lord’s command begins with do not be afraid. The suffering in Smyrna is about to get worse. The tribulation will expand to the point that some church members will be thrown in prison. The intense persecution will be restricted to ten days, probably a symbolic number standing for “a limited period of time.” This persecution will extend to the point of death. Behind it stands the devil, that is the same Satan who had inspired Jews to harass the Christians.
This suffering from Satan does not prove the Lord is powerless—he is the First and the Last. This particular suffering comes because God has determined to test you. While the Lord’s tests are not pleasant as we undergo them, they have a good goal. The suffering of the Smyrnan Christians will show that the crown of life was not idly given them. This “crown of life” is the victor’s crown rather than the king’s crown; here it symbolizes “eternal life,” identical in significance to “eating from the tree of life” in Revelation 2:7. The only other biblical instance of “crown of life” uses the same symbolism James 1:12—“Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him.”
2:11 (Commitment). The commitment Christ makes to the Christians of Smyrna—the one who has an ear and who overcomes—is that they will not be hurt at all by the second death. The Lord who “died and came to life again” is powerful enough to keep his faithful people safe even if they pass through the gates of martyrdom. The first death is merely death of the body; the second death is eternal separation from God (Matt. 10:28).
If there is any key note in this second letter, it is found near the end of verse 10: be faithful, even to the point of death. These persecuted believers were not promised escape from tribulation; they were promised instead something far greater: the grace to endure afflictions without fear and the pledge that the one who died and came to life again will certainly bring them through to the “crown of life.”
In Smyrna (ἐν Σμυρνῃ [en Smurnēi]). 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 (ὁ πρωτος και ὁ ἐσχατος [ho prōtos kai ho eschatos]). Repeating the language of 1:17. Which was dead (ὁς ἐγενετο νεκρος [hos egeneto nekros]). Rather, “who became dead” (second aorist middle indicative of γινομαι [ginomai]) as in 1:18. And lived again (και ἐζησεν [kai ezēsen]). First aorist (ingressive, came to life) active of ζαω [zaō] (ὁ ζων [ho zōn] in 1:18). Emphasis on the resurrection of Christ.
Revelation 2:9
Thy tribulation and thy poverty (σου την θλιψιν και πτωχειαν [sou tēn thlipsin kai ptōcheian]). Separate articles of same gender, emphasizing each item. The tribulation was probably persecution, which helped to intensify the poverty of the Christians (James 2:5; 1 Cor. 1:26; 2 Cor. 6:10; 8:2). In contrast with the wealthy church in Laodicea (3:17). But thou art rich (ἀλλα πλουσιος εἰ [alla plousios ei]). 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 (Luke 12:21) and in good deeds (1 Tim. 6:18). Perhaps Jews and pagans had pillaged their property (Heb. 10:34), poor as they already were. Blasphemy (βλασφημιαν [blasphēmian]). Reviling believers in Christ. See Mark 7:22. The precise charge by these Jews is not indicated, but see Acts 13:45. Of them which say (ἐκ των λεγοντων [ek tōn legontōn]). “From those saying” (ἐκ [ek] with the ablative plural of the present active articular participle of λεγω [legō]). They are Jews (Ἰουδαιους εἰναι ἑαυτους [Ioudaious einai heautous]). This is the accusative of general reference and the infinitive in indirect discourse after λεγω [legō] (Acts 5:36; 8:9) even though λεγοντων [legontōn] is here ablative (cf. 3:9), common idiom. These are actual Jews and only Jews, not Christians. And they are not (και οὐκ εἰσιν [kai ouk eisin]). Another parenthesis like that in 2:2. These are Jews in name only, not spiritual Jews (Gal. 6:15f.; Rom. 2:28). A synagogue of Satan (συναγωγη του Σατανα [sunagōgē tou Satanā]). In 3:9 again and note 2:13, 24, serving the devil (John 8:44) instead of the Lord (Numb. 16:3; 20:4).
Revelation 2:10
Fear not (μη φοβου [mē phobou]). As in 1:17. Worse things are about to come than poverty and blasphemy, perhaps prison and death, for the devil “is about to cast” (μελλει βαλλειν [mellei ballein]), “is going to cast.” Some of you (ἐξ ὑμων [ex humōn]). Without τινας [tinas] (some) before ἐξ ὑμων [ex humōn], a common idiom as in 3:9; 11:19; Luke 11:49. That ye may be tried (ἱνα πειρασθητε [hina peirasthēte]). Purpose clause with ἱνα [hina] and the first aorist passive subjunctive of πειραζω [peirazō]. John himself is in exile. Peter and John had often been in prison together. James the brother of John, Paul, and Peter had all suffered martyrdom. In 3:10 a general persecution is outlined by πειρασμος [peirasmos]. Ye shall have (ἑξετε [hexete]). Future active, but some MSS. read ἐχητε [echēte] (present active subjunctive with hina, “that ye may have”). Tribulation ten days (θλιψιν ἡμερων δεκα [thlipsin hēmerōn deka]). “Tribulation of ten days” (or “within ten days”). It is unwise to seek a literal meaning for ten days. Even ten days of suffering might seem an eternity while they lasted. Be thou faithful (γινου πιστος [ginou pistos]). “Keep on becoming faithful” (present middle imperative of γινομαι [ginomai]), “keep on proving faithful unto death” (Heb. 12:4) as the martyrs have done (Jesus most of all). The crown of life (τον στεφανον της ζωης [ton stephanon tēs zōēs]). See this very image in James 1:12, a familiar metaphor in the games at Smyrna and elsewhere in which the prize was a garland. See also 3:11. The crown consists in life (2:7). See Paul’s use of στεφανος [stephanos] in 1 Cor. 9:25; 2 Tim. 4:8.
Revelation 2:11
Shall not be hurt (οὐ μη ἀδικηθῃ [ou mē adikēthēi]). Strong double negative with first aorist passive subjunctive of ἀδικεω [adikeō], old verb, to act unjustly (from ἀδικος [adikos]), here to do harm or wrong to one, old usage as in 6:6; 7:2; 9:4, 10; 11:5. Of the second death (ἐκ του θανατου του δευτερου [ek tou thanatou tou deuterou]). Ἐκ [Ek] here used for the agent or instrument as often (3:18; 9:2; 18:1). See 20:6, 14; 21:8 where “the second death” is explained as “the lake of fire.” The idea is present in Dan. 12:3 and John 5:29 and is current in Jewish circles as in the Jerusalem Targum on Deut. 33:6 and in Philo. It is not annihilation. The Christians put to death in the persecution will at least escape this second death (eternal punishment).
8. 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 centre; 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 the Apocalypse, 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 (ἐγένετο νεκρὸς). Lit., became dead.
Is alive (ἔζησεν). Lit., lived. Rev., properly, lived again; the word being used of restoration to life. See, for a similar usage, Matt. 9:18; John 5:25.
9. Thy works and. Omit.
Tribulation (θλῖψιν). See on Matt. 13:21. Referring to the persecutions of Jewish and heathen oppressors. See on Smyrna, ver. 8.
Poverty (πτωχείαν). 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, Matt. 5:3.
Rich. In faith and grace. Compare Jas. 2:5, 7; 1 Tim. 6:17, 18; Luke 12:21; Matt. 19:21.
Blasphemy (βλασφημίαν). See on Mark 7:22. Not primarily direct blasphemy against God, but reviling at believers.
Jews. Literally. Not Christians, as in Philip. 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 ὡς ἔθος αὐτοῖς (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 Luke 10:18. For John’s use of the expression the Jews, see on John 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 the Apocalypse. But John here only quotes the word, and, further, employs it without the article.
10. Fear not (μηδὲν φοβοῦ). Lit., fear nothing. For the verb, see on Luke 1:50.
Behold (ἰδοὺ δὴ). The particle δὴ for certain, which is not rendered, gives a quality of assurance to the prediction.
The Devil (διάβολος). See on Matt. 4:1. The persecution of the Christians is thus traced to the direct agency of Satan, and not to the offended passions or prejudices of men. Trench observes: “There is nothing more remarkable in the records which have come down to us of the early persecutions, than the sense which the confessors and martyrs and those who afterwards narrate their sufferings and their triumphs entertain and utter, that these great fights of affliction through which they were called to pass, were the immediate work of the Devil.”
Shall cast (μέλλει βαλεῖν). Rev., rightly, is about to cast.
Prison (φυλακὴν). See on Acts 5:21.
May be tried (πειρασθήτε). Tempted. See on 1 Pet. 1:7.
Tribulation ten days (θλῖψιν μ̔περῶν δέκα). Lit., a tribulation of ten days.
Be thou (γίνου). The exact force of the word cannot be given by a corresponding word in English. Lit., “become thou.” There is to be a succession of trials demanding an increase in the power and a variety in the direction of faith. With reference to these trials, faithfulness is to be not only existent but becoming, developing with new strength and into new applications.
Unto death (ἄχρι θανάτου). Not faithful until the time of death, but faithful up to a measure which will endure death for Christ’s sake. “It is an intensive, not an extensive term.”
A crown (τὸν στέφανον). Rev., rightly, “the crown.” See on 1 Pet. 5:4; Jas. 1:12. Crown is used with a variety of words: crown of righteousness (2 Tim. 4:8); glory (1 Pet. 5:4); beauty (Isa. 62:3, Sept., A. V., glory); pride (Isa. 28:1); rejoicing (1 Thess. 2:19).
Of life (τῆς ζωῆς). The full phrase is the crown of the life: i.e., the crown which consists in life eternal. The image is not taken from the Greek games, although Smyrna contained a temple of Olympian Jupiter, and Olympian games were celebrated there. It is the diadem of royalty rather than the garland of victory, though more commonly used in the latter sense. It is not likely that John would use an image from the games, since there was the most violent prejudice against them on the part of Jewish Christians; a prejudice which, on occasions of their celebration, provoked the special ferocity of the pagans against what they regarded as the unpatriotic and unsocial character of Christ’s disciples. It was at the demand of the people assembled in the stadium that Polycarp was given up to death. Moreover, it is doubtful whether any symbol in the Apocalypse is taken from heathenism. The imagery is Jewish.
11. Be hurt (ἀδικηθῇ). Strictly, wronged.
Second death. An expression peculiar to the Apocalypse. See 20:6, 14; 21:8. In those two passages it is defined as the lake of fire. The death awaiting the wicked after judgment.
Because of its land-locked harbor that stood at the end of a vital trade route, the commerce of Smyrna rivaled and later surpassed Ephesus. Smyrna was one of the few planned cities in the ancient world. Founded in 1200 B.C., it was destroyed by the Lydians in 600 B.C. and did not exist for 300–400 years. In the third century, Lysimachus rebuilt it, consolidating a number of smaller towns and following the plans of Alexander the Great. Therefore, Smyrna was a particularly beautiful city with an acropolis, the Pagos, which rose 500 feet high, was covered with temples and other buildings, and was called the crown of Smyrna.
Smyrna was a center of caesar worship and boasted of being the most loyal to Rome of all the Asian cities. Cicero called Smyrna “the most faithful of our allies” (Ramsay, 1904:276). The city had supported Rome in battles with the Mithridates, Carthaginians, and Seleucids (Ford, 1975:394). In 195 B.C., Smyrna was the first city to erect a temple to the goddess of Rome; and in the third decade of the first century, Smyrna competed for and won the privilege to build a temple to Tiberius, Livia, and the Senate because of her sustained loyalty to Rome (Tacitus, Annals 4.55–56). Each person was required to worship the emperor regularly, and certificates were at times issued for such worship.
As a result, great pressure, which at times broke out in persecution, was exerted on both Jews and Christians to show loyalty to Rome. Yet the Jewish population in Smyrna was largely exempt from caesar worship and hesitant to share this privilege with Christians; therefore, fights broke out between Christians and Jews. In A.D. 155, Polycarp was martyred here, with Jews participating in his persecution even though it took place on the Sabbath (Mart. 8–18; Eusebius, Eccl. Hist. 4.15). Christians seem to have been excluded from the Jewish synagogue and from Roman protection (Schüssler Fiorenza, 1991:55). Certainly, life for Christians in Smyrna was dangerous (see TLC, Faithful in Tribulation).
Little is known about the church in Smyrna. Perhaps it was founded during Paul’s first visit to Ephesus (Acts 19:26). By the early second century, the church was organized under Bishop Polycarp with elders and deacons (Ignatius, Eph. 2, 5; Irenaeus, Adv. Haer. 3.3.4). Irenaeus implies that John was one of the apostles who consecrated Polycarp bishop of Smyrna (Adv. Haer. 3.3.4). Ignatius wrote four letters from here, and from Troas he wrote one letter to the church at Smyrna and one to Bishop Polycarp. Although this correspondence indicates that the church was divided by a docetic heresy (Smyrn. 2–5), John gives the church nothing but praise.
Title of Christ: The ascription the first and the last alludes to the words of the prophet Isaiah (44:6; 48:12) and to Smyrna’s claim to be first in Asia. Calling Christ the one who was dead and came to life parallels the situation of the city of Smyrna, which was destroyed and did not exist for more than three hundred years before coming to life again in the third century B.C. (Ramsay, 1904:269–70; Hemer, 1986:61–64). The title for Christ reminds the Christians of Smyrna, in their times of persecution and possible martyrdom, that Christ went before them by suffering death on the cross and being resurrected to new life.
Conditions in the Church: Among the things that John knows about the church in Smyrna is that they suffered affliction and poverty. The word affliction (thlipsis) means “pressure” or “crushing weight.” It resembles the persecution of God’s people in Egyptian slavery (Exod. 3:9; 4:31) and their exile in Babylon (Deut. 4:25–31; 28:47–68). The word is also commonly used in the Septuagint for persecution (2 Kings 19:3–4; Obad. 13; Nah. 1:7; Zeph. 1:15). As a result of affliction, the Christians were reduced to poverty (ptōkos), a word denoting absolute destitution (Matt. 5:3; Luke 6:20; 2 Cor. 6:10; Jas. 2:5). It was difficult for Christians to earn a living in the hostile environment of Smyrna (2:9; 2:13; Heb. 10:34). Etymological connections between the name Smyrna and the word myrrh, a perfume used for embalming and symbolically connected with mourning, adds to the image of persecution (Hemer, 1986:58–59).
Persecution in this passage is called slander (blasphēmia), a word meaning defamation or abuse. Jews slandered Christians because they were rivals for exclusion from emperor worship (see TBC, The Jews). Yet John says the slander is from those who say that they are Jews and are not, but are a synagogue of Satan. This is a word play on the term that the Jews used to identify themselves—“the assembly of the Lord.” Perhaps these are ethnic Jews who denounced or persecuted Christians to preserve exclusive Jewish identity as the people of God (Hemer, 1986:66–67). Perhaps the Jews of Asia also forfeited their identity through worshiping Zeus (Ford, 1975:393) or participating in pagan or imperial worship (Beale, 1999:287). If this was the case, they had turned from the worship of one God, the cardinal tenet of Judaism. Yet these may not be ethnic Jews but Jewish Christians or Christians who considered themselves to be Jews or practiced the Jewish law (Rowland, 1998:577). A specific historical situation may explain the conflict. Beginning under Vespasian, Jews were allowed to pay a specific Jewish tax (used to help build the Roman Capitoline temple, as reported by Dio Cassius 100 years later). This tax exempted them from imperial cult activities (Suet., Domitian 12.2). During Domitian’s reign pressure mounted to require the tax from Jews who might be concealing their identity as well as nonethnic Jews who embraced Judaism (Bredin: 61). In this context the slander from non-Christian Jews against Jewish Christians would be, “they say they are Jews but are not.” Apparently Jewish Christians in Smyrna had not paid the tax; thus the accusation is slander. John retorts by identifying the blasphemers as a “synagogue of Satan.” For John, any collusion with Rome, the ‘beast,’ puts believers under Satan’s sway (cf. Kraybill, 1996:170). Hemer says that there were two temptations for the churches in Asia: one from the pagan society that demanded sacrifice to the emperor and participation in religious aspects of the guilds; the other from Judaism, which probably expected “at least an implicit denial of the Lord” (1986:10). The latter was the temptation in Smyrna and Philadelphia.
John goes on to say that more suffering is in store for the Smyrnians at the hands of the devil. The word devil (diabolos) means “slanderer,” “accuser,” or “adversary.” In the Old Testament, the devil is like a public prosecutor (Job 1–2; Zech. 3). In the New Testament, he is the source of all falsehood and deception. John warns that this devil will throw some of you into prison. In the ancient world, prisons were not primarily for punishment but were places where the prisoners were held until trial and sentencing. Yet it is clear that beatings did occur there (Acts 16:23; 2 Cor. 11:23). John says that this persecution is that you be tested. God is allowing Satan to test the faith of the Christians, providing the opportunity for them to show their commitment to suffer for Christ. Their affliction is to last only for ten days, a period of time common to scripture (Gen. 24:55; Jer. 42:7; Dan. 1:12–14; Acts 25:6). Time is often used symbolically in Revelation; here the reference is probably to the short duration of the persecution.
John has no criticism for the church in Smyrna.
Promise to the Conqueror: The one who is faithful unto death is promised a crown of life. The Smyrnians, who thought of themselves as the most faithful to Rome, are now called to be faithful to Christ. The reference here is particularly to those who die a martyr’s death, like Bishop Polycarp, who later gave his life in the city of Smyrna (see TLC, Faithful in Tribulation). Yet those who are faithful to the point of being willing to die for the cause of Christ may also be in view. The crown of life image is likely from the athletic events held in the stadium of Smyrna. The winner was given a crown consisting of a wreath of leaves (1 Cor. 9:24–25; 2 Tim. 4:7–8; see also 1 Thess. 2:19; 2 Tim. 4:8; Jas. 1:12; 1 Pet. 5:4). Similarly, the conqueror is given a crown consisting of life—eternal life.
In addition to receiving a crown of life, the conqueror will not be harmed by the second death. In rabbinic literature, the first death refers to natural, physical death, and the second death to judgment by God. Although the phrase second death, which refers to punishment or annihilation, is used only in Revelation (20:6, 14; 21:8), the idea is found in the words of Jesus (Matt. 10:28; Luke 12:4–5). All persons must go through the first death, but the one who overcomes persecution will escape the second death.
Thirty-five miles to the north of Ephesus lay another harbor city, Smyrna. For exports from the province, it was second only to Ephesus. Smyrna was the second city in Asia to become a center for emperor worship: in AD 26 it had been selected, out of eleven applicants, to build a temple to the emperor Tiberius. Claiming to be the birthplace of Homer, Smyrna was well known for its civic pride. It was especially famous for its wealth, fine buildings, and devotion to science and medicine. Coins depict Smyrna as “first of Asia in beauty and size.”
Jesus identifies himself as the first and the last, the one who died and came to life (2:8; cf. 1:17–18), comforting words indeed for a church facing the problems mentioned in this letter.
The church at Smyrna is one of two churches (the other being Philadelphia) that receive no criticism. Rather than speaking of knowing their “works,” Jesus speaks of knowing their ‘ ‘tribulation” and “poverty,” along with the “slander” (lit., “blasphemy”) they have been experiencing (2:9). John will speak later of “blasphemy” in connection with the beast (13:1, 5, 6; 17:3) and with those who refuse to repent at the pouring out of the seven bowls (16:9, 11, 21). The slanderers are characterized in terms similar to those of the false apostles in Ephesus: they “say that they are Jews and are not” (2:9; cf. 2:2). But rather than being “false,” like the self-proclaimed apostles, this group is called a “synagogue of Satan” (2:9). The reference to “synagogue” suggests that Jesus is speaking of actual Jews. In the middle of the second century, some local Jews in Smyrna participated in the persecution and martyrdom of a number of Christians, most notably the bishop Polycarp (Martyrdom of Polycarp). While we must not read the later situation back into the time of John, it is certainly possible that some Jews in Smyrna were causing trouble for the Christians in John’s day. Jesus speaks of what the church is “about to suffer” and warns them of imprisonment, testing, tribulation “for ten days,” and even death (2:10). The church both has (2:9) and will have (2:10) tribulation; John has already identified himself as one who shares in the tribulation of the churches (1:9).
The Devil, who is explicitly identified as Satan in 12:9 and 20:2, is the principal enemy of God and his people in this book. “(The) Devil” ([ho] diabolos; lit., “[the] slanderer”) is the standard LXX rendering of the Hebrew word hasatan. Satan means simply “adversary” (e.g., Num 22:22; 1 Sam 29:4; 1 Kgs 11:25). Only with the definite article (hasatan) does the word take on the connotation of a specific adversary—i.e., “the Adversary,” or “Satan.” This figure is mentioned in three Old Testament books. In 1 Chronicles Satan, portrayed as standing “against” Israel, incites David to institute a census (1 Chr 21:1; cf. 2 Sam 24:1). Job presents a more complex picture of Satan. First, Satan is one of “the sons of God” who present themselves before the Lord periodically (Job 1:6; 2:1). Second, he goes “to and fro” on the earth (Job 1:7; 2:2). Third, he accuses Job of fearing God only because he lives a happy life; bereft of it, Satan argues, Job will curse God (Job 1:8–11; 2:3–5). Finally, Satan has the power to inflict severe misfortunes on Job (1:12–19; 2:6–8). In Zechariah Satan is depicted as the accuser of the high priest Joshua before God; in response God replaces Joshua’s filthy garments with clean ones (Zech 3:1–2). Satan is also found in the Testaments of the Twelve Patriarchs as a deceiver (Testament of Dan 3:6; 5:6; cf. 1 Enoch 54:6) who leads people into committing evil acts (Testament of Dan 3:6; 5:6; 6:1; Testament of Gad 4:7; cf. Testament of Asher 6:4). The LXX translates hasatan (“Satan”) with (ho) diabolos—i.e., “(the) slanderer” or “(the) Devil.” Elsewhere “the Devil” will be found again in 12:9, 12; 20:2, 10, while “Satan” will be found in 2:13, 13, 24; 3:9; 12:9; and 20:2, 7. Outside of Revelation “Satan” is found twenty-six times in the New Testament (e.g., Matt 4:10; Mark 8:33; Luke 10:18; John 13:27; 1 Cor 5:5) and “devil” thirty-two times (e.g., Matt 25:41; Luke 8:12; John 8:44; Eph 6:4; Heb 2:14; Jas 4:7; 1 Pet 5:8; 1 John 3:8; Jude 9).
The reference to being “tested” (peirazo) for “ten days” (2:10) is drawn from Dan 1. Chosen along with fellow Jews Hananiah, Mishael, and Azariah to live and be educated in King Nebuchadnezzar’s palace (Dan 1:3–6), Daniel resolves not to “defile himself with the king’s rich food, or with the wine which he drank” (Dan 1:8). He therefore proposes to the steward that he and his compatriots be tested (LXX peirazo) for “ten days”: they will be given only vegetables and water, and at the end of the period their health will be compared to that of the other young men eating the rich food and drinking the wine (Dan 1:12–13). The steward agrees to the test, and at the end of ten days Daniel and his fellow Jews are found to be in better health than the others (Dan 1:14–15). What is significant about this “testing for ten days” is that the issue is not one of persecution but of accommodation. This may well be the situation at Smyrna. It is not so much that Christians are being persecuted for their faith; rather, they are being pressured to accommodate themselves to pagan practices. Imprisonment, which is not a typical form of Roman punishment as such, could then be used to coerce Christians to adopt such practices, with the threat of death if they refused. There is no way of knowing exactly what the Christians in Smyrna faced, but it is probably safe to say that, given the allusion to Daniel 1, there is no reason to take the “ten days” literally. The close association between “testing” and “tribulation” will recur in 3:10.
To call the opposing Jews in Smyrna a synagogue “of Satan” is striking indeed, and Jesus will use the expression again in 3:9. The rhetoric here reminds the reader that John has already begun to portray the Church in terms used to describe Israel in the Old Testament (cf. 1:5b-7). Thus, the rhetoric is not intended as an ethnic statement—i.e., that all ethnic Jews are necessarily on the side of Satan—but as a theological one—i.e., that the church has taken ethnic Israel’s place as the true Israel (cf. Rom 2:28–29). To deny these individuals the name “Jew,” therefore, is to affirm that their opposition to the church shows that they are on the side not of Jesus, but of Satan.
Though the city might appear wealthy and the Smyrnean Christians poor, Jesus, in an ironic twist, assures them that they are indeed the ones who are truly “rich” (2:9). His exhortations to them are two: “do not fear” and “be faithful unto death” (2:10). If they are indeed faithful, he promises to give them “the crown of life,” which is not mentioned elsewhere in the book (but cf. 3:11). While “crown of life” is found only in Jas 1:12, the notion of a “crown” as a future reward for the righteous is found in both Judaism (e.g., Wis 5:16; Testament of Benjamin 4:1; 1QS 4.7; 1QH 17(9).25; 2 Baruch 15:8) and early Christianity (e.g., 1 Cor 9:25; 2 Tim 4:8; 1 Pet 5:4; 2 Clement 7:3; Martyrdom of Polycarp 17:1; Ascension of Isaiah 9:10, 25). The motif of a “crown” was also strong at Smyrna, especially as a mark of civic honor, and perhaps as a metaphor for the beauty of the city as well. As the one who died and came back to life (2:8), Jesus has the power to grant life to his followers. The promise to the conqueror is that he will not be harmed by “the second death” (2:11), a concept John will develop later (20:6, 14; 21:8).
The name Smyrna means “bitter” and is related to the word myrrh. The city remains a functioning community today called Izmir. The assembly at Smyrna was persecuted for the faith, which explains why the Lord emphasized His death and resurrection as He opened His message. No matter what experiences God’s people may have, their Lord identifies with them.
Approval (v. 9). The church at Smyrna was not having an easy time of it! The members were persecuted, probably because they refused to compromise and say, “Caesar is Lord.” Smyrna was an important center of the Roman imperial cult, and anyone refusing to acknowledge Caesar as Lord would certainly be excluded from the guilds. This would mean unemployment and poverty. The word used here for poverty means “abject poverty, possessing absolutely nothing.”
A large Jewish community also thrived in Smyrna. The Jews, of course, did not have to patronize the imperial cult since their religion was accepted by Rome; but they certainly would not cooperate with the Christian faith. So, from both Jews and Gentiles, the Christians in Smyrna received slander and suffering.
But they were rich! They lived for eternal values that would never change, riches that could never be taken away. “As poor, yet making many rich” (2 Cor. 6:10; 8:9). In fact, their suffering for Christ only increased their riches.
Our struggles are not with flesh and blood, but with the enemy, Satan, who uses people to accomplish his purposes. The Jewish synagogue was actually a synagogue of Satan. A true Jew is not one physically or racially, but spiritually (Rom. 2:17–29). Any religious group, Jewish or Gentile, that does not acknowledge Jesus Christ as God’s Son is certainly acting contrary to God’s will.
Admonition (vv. 10–11). No words of accusation are given to the congregation in Smyrna! They may not have enjoyed the approval of men, but they certainly received the praise of God. However, the Lord did give them solemn words of admonition as they faced increased suffering: “Don’t be afraid!”
He assured them that He knew the devil’s plans and was in complete control of the situation. Some of the believers would be imprisoned and tried as traitors to Rome. Yet their tribulation would not be long; in the Bible, ten days signifies “a brief time” (Gen. 24:55; Acts 25:6). The important thing was faithfulness, standing true to Christ no matter what the government might threaten to do.
The “crown of life” is the winner’s crown awarded at the annual athletic games. Smyrna was a key participant in the games, so this promise would be especially meaningful to believers living there. The Lord reinforced the promise given by James (James 1:12) and assured His people that there was nothing to fear. Because they had trusted Him, they were overcomers—victors in the race of faith (Heb. 12:1–3)—and, as overcomers, they had nothing to fear. Even if they were martyred, they would be ushered into glory, wearing crowns! They would never face the awful judgment of the second death, which is the lake of fire (Rev. 20:14; 21:8).
It costs to be a dedicated Christian, in some places more than others. As end-time pressures increase, persecution will also increase; and God’s people need to be ready (1 Peter 4:12ff). The world may call us “poor Christians,” but in God’s sight we are rich!
Ver. 8. And unto the angel of the church in Smyrna write, &c.] Of the city of Smyrna, see the note on ch. 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, Acts 19:10. Some think the present angel or pastor of this church, was Polycarp, the disciple of John. Irenæus, 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 placeg: 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. According to the Apostolical Constitutionsi, the first bishops of Smyrna were Aristo Stratæas and Aristo the second, and Apelles, of whom mention is made in Rom. 16:10 and who is reckoned among the seventy disciples; see the note on Luke 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, ’tis thought, succeeded him, and was present in the synod at Chalcedon; and Æthericus, 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. 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 Armeniansl. 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 the notes on ch. 1:8, 11, 17, 18. and they are very appositely 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 can’t be said of him that he was dead.
Ver. 9. I know thy works, &c.] Good works, as before in ver. 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, 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.
Ver. 10. Fear none of those things which thou shalt suffer, &c.] God’s people undergo sufferings of various sorts, as the Christians of those times did, scourgings, imprisonment, confiscation of goods, and death itself in various shapes; and these are certain, they shall suffer them; they are all known before-hand to Christ, and he sometimes gives his people previous notice of them, nor should they indulge a slavish fear about them. It is reported of Polycarp, bishop of this church at Smyrna, in a letter written by the church itself, that three days before he suffered, he dreamed his pillow, on which he laid his head, was on fire; upon which, awaking, he said to those that were by him, that he should be burnt for Christ; and when he came to suffer, as he was led along, a voice was heard by the by-standers, Polycarp, be strong, and play the man. Behold, the devil shall cast some of you into prison; which has been the lot of many of the saints, and was of some, even of the faithful ministers of the word in this interval; in which Satan had an hand, instigating their enemies to prevent and stop the progress of the Gospel, and deter others both from preaching and professing it: the end was in the permission of it, that ye may be tried; that their graces might be tried, their faith, love, zeal, courage, faithfulness, and constancy. 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 for: and ye shall have tribulation ten days; meaning it may be the ten persecutions under the Roman emperors; the first was under Nero, in the year 64 or 66; the second was under Domitian, about the year 93; the third was under Trajan, in the year 104; the fourth was under Hadrian, in the year 125; the fifth was under Marcus Antoninus, in the year 151; the sixth was under Septimius Severus, in the year 197; the seventh was under Maximinus, in the years 235, 236, 237; the eighth was under Decius, in the year 250; the ninth was under Valerianus, in the year 257; and the tenth was under Dioclesian, in the year 303. Austin reckons the ten persecutions thus: the first by Nero, the second by Domitian, the third by Trajan, the fourth by Antoninus, the fifth by Severus, the sixth by Maximus, the seventh by Decius, the eighth by Valerianus, the ninth by Aurelianus, the tenth by Dioclesian and Maximianus. Others, inasmuch as Nero’s persecution was before this vision, reckon the ten persecutions thus: Domitian, Trajan, M. Antoninus, Verus and Lucius, Severus, Maximinus, Decius, Valerianus, Aurelianus, Dioclesianus, Licinius: the Dioclesian persecution lasted ten years almost throughout: and some think that this last persecution, which held ten years, is here particularly meant, and not without some good reason; since it is usual in prophetic writings, and in this book of the Revelation, to put days for years; so that these ten days may be the ten years the last persecution held, and at which time the period of this church-state ended, and that of Pergamos took place. Be thou faithful unto death; which is an address to the ministers in this interval, to be faithful in preaching the pure and unmixed Gospel of Christ; in a constant administration of the ordinances, as they were delivered; in watching over the souls of men under their care, reproving, exhorting, &c. with all long-suffering; continuing in the discharge of duty, though in continual danger of death, and though it issued in it. And also to the churches and the members of them, to continue believing in Christ, professing his name, striving for his Gospel, attending on his ordinances, and following him whithersoever he went; though this should expose them to sufferings, even unto death, which it became them cheerfully to undergo: and to which they are encouraged by what follows, and I will give thee a crown of life; which may refer not only to eternal life, which is so called, James 1:12 because of the glory of that state, and its everlasting continuance, and is in the possession and gift of Christ; but to the deliverance of the Christians from persecution, by Constantine; who coming to the imperial crown, that became not only a crown of glory to him, but of life to the church, and was as life from the dead unto the saints: to dead men is promised a crown of life, in allusion to the Gentiles, who crowned their dead.
Ver. 11. He that hath an ear, let him hear, &c.] See the note on ver. 7. he that overcometh; and is not intimidated by poverty, confiscation of goods, tribulation, persecution, and death itself, but through Christ is a conqueror, and more than a conqueror over all these things: shall not be hurt of the second death; by which is meant eternal death, in distinction from a corporeal and temporal one; and lies in a destruction of both body and soul in hell, and in an everlasting separation from God, and a continual sense of divine wrath; but of this the saints shall never be hurt, they are ordained to eternal life; this is secured for them in Christ, and he has it in his hands for them, and will give it to them. The phrase is Jewish, and is opposed to the first death, or the death of the body; which is the effect of sin, and is appointed of God, and which the people of God die as well as others; but the second death is peculiar to wicked men.—So the Jerusalem Targum on Deut. 33:6. paraphrases those words, let Reuben live, and not die, thus; “let Reuben live in this world, and not die במותא תניינא, by the second death, with which the wicked die in the world to come.” Of which sense of the text and phrase Epiphanius makes mention. See the same phrase in the Targum of Jonathan ben Uzziel, in Isa. 22:14, and 65:6, 15. and in Jer. 51:39, 57. and in Philo the Jew.
8. Smyrna—in Ionia, north of Ephesus. Polycarp, martyred in 168 A. D., eighty-six years after conversion, was bishop: probably “the angel of the church in Smyrna.” The allusions to persecutions unto death, accord with this view. Ignatius (‘Martyrium Ignatii,’ iii.), on his way to martyrdom in Rome, wrote to Polycarp, then (108 A. D.) bishop of Smyrna. If his bishopric commenced ten or twelve years earlier, the dates will harmonize. Tertullian (‘Præscriptione Hæreticorum,’ xxxii.) and Irenœus, who talked with Polycarp in youth, tell us, Polycarp was consecrated by St. John. the First and the Last, which was dead, and is alive—attributes of Christ most calculated to comfort Smyrna under its persecution: resumed from ch. 1:17, 18. As death was to Him the gate to life eternal, so it is to them (vv. 10, 11). 9. thy works, and—so א B; but A C, Vulgate, and Coptic, omit, tribulation—owing to persecution. poverty—owing to ‘spoiling of their goods.’ but thou art rich—in grace. Contrast Laodicea, rich in the world’s eyes, poor before God. ‘There are both poor rich-men, and rich poor-men in God’s sight’ (Trench), blasphemy of them—blasphemous calumny of thee arising from them, &c. say they are Jews, and are not—Jews by national descent, not spiritually of “the true circumcision.” The Jews blaspheme Christ as ‘the hanged one.’ As elsewhere, so at Smyrna, they bitterly opposed Christianity; at Polycarp’s martyrdom they joined the heathens in clamouring for his being cast to the lions; and when there was an obstacle to this, for his being burnt alive; with their own hands they carried logs for the pile. synagogue of Satan. Only once is “synagogue” in the New Testament used of the Christian assembly, and that by the apostle who longest maintained the union of the Church and Jewish synagogue (margin, Jas. 2:2). As the Jews opposed Christianity, and it more and more rooted itself in the Gentile world, “synagogue” was left altogether to the former, and Christians appropriated the honourable term “Church:” contrast an earlier time, when the Jewish theocracy was “the church in the wilderness” (Acts 7:38). Cf. Num. 16:3; 20:4, “congregation of the Lord.” The Jews, who might have been “the Church of God,” had now, by their opposition, become the “synagogue of Satan.” So ‘the throne of Satan’ (v. 13) represents the heathen’s opposition; “the depths of Satan” (v. 24), the opposition of heretics. 10. none. So א, Vulgate, Syriac; but A B C, Coptic, ‘Fear not those things,’ &c. ‘The Captain of our salvation never keeps back what faithful witnesses for Him may have to bear; never entices recruits by promising they shall find all things easy and pleasant’ (Trench). devil—‘the accuser,’ acting through Jewish accusers, against Christ and His people. The conflict is not with mere flesh and blood, but with the rulers of the darkness of this world. tried [peirasthete]—with temptation. The same event is often both a temptation from the devil, and a trial from God—God sifting the man to separate his chaff from his wheat, the devil sifting him in hope that nothing but chaff will be found in him (Trench). ten days—not the ten persecutions from Nero to Diocletian. Lyra explains ten years on the year-day principle. The shortness of the persecution is made the ground of consolation. The time of trial shall be short, the joy for ever. Cf. “ten days” for a short time, Gen. 24:55; Num. 11:19. Ten is the number of the world-powers hostile to the Church: cf. the beast’s ten horns, ch. 13:1. unto death—so as even to die for my sake. crown of life—(Jas. 1:12; 2 Tim. 4:8, “of righteousness;” 1 Pet. 5:4, “of glory.”) The crown is the garland of a conqueror, or one rejoicing, or at a feast; but diadem is the mark of a KING.
11. shall not be hurt—‘shall not by any means be hurt.’ the second death—‘the lake of fire.’ ‘The death in life of the lost, contrasted with the life in death of the saved’ (Trench). “The second death” is peculiar to the Apocalypse. What matter about the first, which sooner or later must come, if we escape the second death. ‘They who die that death shall be hurt by it. If it were annihilation, so a conclusion of their torments, it would be no way hurtful, but highly beneficial to them. But the living torments are the second death’ (Bishop Pearson). Smyrna (myrrh) yielded its sweet perfume in being bruised to death. Myrrh was used in embalming dead bodies (John 19:39): was an ingredient in the holy anointing oil (Exod. 30:23): a perfume of the heavenly Bridegroom (Ps. 45:8), and of the bride (Song 3:6). ‘Affliction, like it, is bitter, but salutary; preserving the elect from corruption, seasoning for immortality, giving scope for the fragrantlybreathing Christian virtues’ (Vitringa). Polycarp’s words to his heathen judges, refusing to recant, were, ‘Fourscore and six years have I served the Lord, and He never wronged me: how then can I blaspheme my King and Saviour?’ Smyrna’s faithfulness is rewarded by its candlestick not having been removed (v. 5): Christianity has never wholly left it: whence the Turks call it ‘Infidel Smyrna.’
The Church at Smyrna (2:8–11. Date: A.D. 100–313)
I. The Meaning of the Name
Smyrna from the same stem as myrrh, meaning bitterness, suffering.
II. The Commendation
1. Good works
2. Tribulation
3. Riches in midst of poverty. (I know thy poverty, but thou art rich.)
The Smyrna Church was undergoing persecution. Christians had their property and goods confiscated and many gave their lives during this time. There were ten periods of persecution waged by various emperors from A.D. 64 to A.D. 310. The word “rich” as used here comes from the same word as “plutocrat” and refers to their abounding riches in Christ and the accompanying spiritual power which was given them during these times of persecution.
They were admonished not to fear the things which they had been called on to suffer, but to “be faithful unto death.” Note the use of the words “unto death.” They were to refuse to recant or renounce Christ, holding fast their testimony even if it meant martyrdom.
III. The Promise
“I will give thee a crown of life.”
This is the Martyr’s Crown and will be awarded at the Judgment Seat of Christ (1 Corinthians 3:10–15; 2 Corinthians 5:10).
The letter to the church of Smyrna (2:8–11)
Smyrna, located thirty-five miles north of Ephesus, was also a large and important city. It is likely that the church of Smyrna was also started by the apostle Paul.
The members of this church, suffering severe persecution, needed to be reminded of their conquering Christ and to be assured that they would eventually share in his victory (v. 10).
They were suffering extreme poverty (v. 9). Much of their difficulty was due to Jews in their city eagerly accusing them before the Roman tribunals. These Jews would have considered themselves part of God’s synagogue, that is, God’s people, but they were actually proving themselves to be part of Satan’s synagogue (v. 9).
With his people suffering such persecution, we might expect the Lord to announce that he was about to deliver them, but instead he speaks of coming imprisonment and tribulation (v. 10). It seems as if he is telling his beleaguered and suffering church, ‘Cheer up! It is going to get worse!’
The Lord often allows his people to suffer. He does so for good reasons, reasons that will become clear when this life is finally over.
B. Message to the Smyrnean Church (2:8–11)
Background. Smryna was 35–40 miles north of Ephesus, along the post road. It too claimed the title “first-city of Asia”; the physical layout, with streets and buildings on a gently sloping hillside leading to the acropolis with its stately buildings, was impressive. At each end of its main street (“the golden street”) was a pagan temple, one to Zeus and the other to Cybele, mother goddess of Smyrna. Smyrna was also loyal to Rome, the first to erect a temple to “Roma” in 195 B.C. She was rewarded in A.D. 26 with the honor of constructing a temple to emperor Tiberius.
The city contained a significant number of Jews, who may have played an adversarial role against Christians. Some have estimated the Jewish population of Asia Minor to be as many as one million by the end of the first century. This would mean that there were a number of synagogues in the larger cities. The one unearthed in Sardis could seat a thousand.
The strength of the “imperial cult”—official worship of the Roman emperor—and the worship of local deities created a hostile environment for true Christians. Loyalty to Caesar and local gods was the norm of citizenship. Those who failed to confess Caesar as Lord or to participate in local pagan activities suffered. For the Christian this could mean death or at least poverty because of economic discrimination. In the mindset of the time, “loyalty” required participation in Caesar worship, the trade confederacy, and a given city’s pagan temple activities. In their view, one could not be loyal to a city without worshiping Caesar and the patron deity. This was the dilemma for Christians in Smyrna and elsewhere. True Christians would not confess Caesar and did not receive their yearly certificate indicating allegiance. Failure to participate might also mean being reported to the Roman proconsul. Some scholars suggest that the Jews participated in informing the authorities against Christians.
As possibly background for “was dead and is alive,” Smyrna was destroyed in about 600 B.C. and later rebuilt in 195 B.C. It is the only one of the seven cities which continues to exist at present, known as Izmir (renamed following its conquest by Muslims) in Turkey.
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.
1. Commission. Jesus gives John a letter for the pastor (Greek angelos) of the church in Smyrna (v. 8). Though Smyrna was known for its wealth and beauty, Christ notes the material poverty of the church there (v. 9). His message offers comfort and counsel.
2. Characteristics of Christ. Harking back to John’s vision of Christ, Jesus identifies Himself as “the first and the last” who “was dead, but is now alive” (v. 8); see comments on 1:8, 11, 17. Both phrases support His claim of deity and highlight specific aspects of His character. As “first and last,” Jesus is eternal and preeminent. The second phrase emphasizes His resurrection. Perhaps these two characteristics had special significance for Smyrnean believers, relating directly to their material poverty and martyrdom (vv. 9, 10).
3. Commendation. Jesus, as God, is all knowing, His knowledge of each church absolute. The analysis of the Smyrnean church is wholly positive and includes their “works, tribulation, and poverty” (v. 9). Their faithfulness is exemplary, having remained so in an environment hostile to Christianity.
Though “works” is not in all manuscripts, most include it. This could mean their works as a whole, or specific works associated with tribulation and poverty (which closely follow in the clause). The word applies equally well either way.
The Smyrnean church was faithful in “tribulation” (Greek thlipsis), which at root means “pressure” (Thayer 291). Some (like Polycarp later) were perhaps martyred. Others most certainly were impoverished. “Poverty” (Greek ptocheia) suggests that one is reduced to begging (Thayer 557). The temptation to compromise with the culture and avoid such poverty would be great. The Smyrnean believers did not yield.
All of them had to endure mental tribulation as targets of the “blasphemy of the Jews.” “Blasphemy” (Greek blasphemia) apparently refers to speech that is “injurious” to God or Christ (Vine 69). This type of tribulation can be as difficult to endure as any.
Against the reality of their material poverty, Jesus inserts an important contrast: though materially poor, they are spiritually “rich” in Christ, in two senses. First, as believers they already possess present spiritual riches in Christ. Second, there are future rewards. In the great Sermon on the Mount (Mt. 5:1–12), Jesus predicts that the “poor in spirit” will inherit the kingdom of heaven, that the “meek” will inherit the earth, that those “persecuted for righteousness’ sake” will be greatly rewarded. These compensations are of far greater worth than the temporary gain acquired by compromise or renunciation of Christ.
Two specific commendations follow. The first (v. 9) most likely reflects Jewish antagonism. Unbelieving Jews might participate in economic pressures against Christian Jews, forcing uncompromising believers into poverty. Even worse, hostile Jews could inform the authorities against Christians, forcing a crisis in regard to Caesar worship. Roman “don’t ask, don’t tell” policy, often dormant in the cities until aroused, would obviously be set aside when the loyalty of given individuals was challenged. This varied from place to place and emperor to emperor. Those more infatuated with the idea of being worshiped, like Domitian (ca. A.D. 96), were more inclined to enforce the practice. Smyrna was indeed very loyal to Rome. This clever technique of persecution may have been what evoked the Lord’s stern words describing them (apparently the non-Christian Jews) as a “synagogue of Satan.”
The second commendation reflects what Jesus, whose perfect knowledge also includes the future, sees as coming. There will be intense persecution from Satan himself, leading to literal imprisonment and, in some instances, death (v. 10).
4. Concern. Smyrna is one of two churches (with Philadelphia) not rebuked in any way. The concerns are about issues or persons external to the church. The first of these is the “blasphemy of the Jews,” as just discussed. The form of this is not stated but refers to Jews who had rejected Christ as Messiah. Some Jewish believers in Smyrna might have been expelled from the synagogue because of their faith in Christ. Among Jews, the synagogue was much more than a place of worship. It sponsored Jewish worship, culture, government, education, and other daily activities. A strong relationship with the synagogue was considered to be an integral aspect of Jewish life. Exclusion from the synagogue was a serious blow for any Jew.
The object of Jesus’ ire (“synagogue of Satan”) was not the Jewish race as a whole but the activities of a specific, antagonistic element within Asia Minor. Christ loves every race and invites all to become a part of the church. However, unbelieving Jews created much havoc for Christians in the first century, stirring up conflict and confusing new converts. No wonder both Jesus and Paul (Phil. 3:2) strongly denounced their activity against Christ (cf. Jn. 8:39–44).
5. Correction. Because no negative concerns are expressed, the section outlining steps of correction is also absent. No doubt the church there was less than perfect, but any problems must have been minor compared to those in the other churches. There was no immediate threat to the church’s mission or existence.
The counsel Jesus offers relates to preparing for increasing persecution. He expects them to do this in several ways.
First, they should “fear none of those things” (v. 10), meaning things in the Smyrneans’ near future and including imprisonment and severe persecution. The prediction that this “tribulation” will last “ten days” is probably symbolic of completeness. Believers in Smyrna (and elsewhere) would be called to endure such conditions for quite some time.
Next, they should “be faithful unto death,” resisting the temptation to give in under difficult circumstances. There would be great temptation to participate in pagan activities or burning incense to Caesar in order to avoid impoverishment or to save their lives. But Christ does not waver in His expectations; they must remain faithful even in the face of death.
6. Compensation. Jesus promises the faithful of Smyrna a “crown of life” (v. 10). Such a “crown” (Greek stephanos)—wreaths made from plants or flowers—was bestowed as a reward for victorious athletes (1 Cor. 9:25) or generals, or for other occasions of celebration. (They are not “royal” crowns, indicated by the Greek diadema, as in Rev. 19:12.) Even if their lives end in martyrdom, Jesus will give them the crown of eternal life.
These eternal rewards are conditional because they are based on faithfulness, also expressed as “overcoming” (v. 11). Being faithful until death is tantamount to overcoming every obstacle along the way. Opposition often translated into material poverty, social persecution, or physical death. The risen and coming Christ expected His followers to overcome all of them.
7. Challenge. The Smyrnean church is also exhorted to heed Christ’s message because it is what the Holy Spirit is saying (Greek present tense) to them—suggesting the ongoing relevance of the message. The Holy Spirit has no doubt continued speaking about these principles until now; He will continue to do so until He is taken out of the world when Jesus comes again.
A victorious Christian, one who “overcomes,” will not experience the “second death” (v. 11). Fortunately, this term is defined for us as “the lake which burneth with fire and brimstone: which is the second death” (21:8)—another term for Hell itself. All men are appointed to die physically (Heb. 9:27), but the “second death” is eternal, spiritual death, an irrevocable state of physical and mental torment in a literal place. Thankfully, new birth in Christ cancels the second death for believers.
2:8–11 To Smyrna Christ reassures his spiritually rich followers in the coastal town of Smyrna by stating his awareness of their material poverty and religious persecution. By foretelling their intensified but temporally limited suffering, he prepares them to heed his exhortation that they cling to their faith even in the face of death. Such faithfulness will seal their receipt of the “crown” of eternal life and ensure their protection from the “second death” (v. 11) at the final judgment (cf. 20:14–15).
2:8 On the angel of the church, see note at 1:20. Like Ephesus, Smyrna, thirty-five miles to the north, was a harbor city. Its large Jewish population bitterly opposed Christianity. When Domitian issued an edict declaring emperor worship mandatory for all inhabitants of the Roman Empire, he exempted the Jews from this requirement. The Jews did not want this religious freedom extended to Christians. The church in Smyrna was likely founded during Paul’s third missionary journey (Ac 19). On the First and the Last and the one who was dead and came to life, see notes at 1:5–6, 8.