Letter to the church in Smyrna
Rev. 2: 8-11
The Book of Revelation is an example of apocalyptic literature, a type of Jewish-Christian writing that flourished especially between 250 BC and 150 AD. The chief example in the Old Testament is Daniel 7-12. This type of literature communicates about the End Time through visions and symbolic language.
We don't have any good examples of this highly symbolic style in modern literature The best current examples of using symbols to communicate are to be found in political cartoons. Political cartoons use recognizable symbols to make a point. So does the Book of Revelation .
To understand the symbols used in the Book of Revelation however, requires a familiarity with the Old Testament.
The purpose of the Revelation is to jolt those Christians who are compromising with idolatry out of their spiritual anesthesia so that they will perceive the danger they are in and repent . It is also designed to comfort and encourage the faithful, witnessing church in its struggle against the forces of evil. Assurance is given that: God sees their tears (7:17; 21:4); their prayers rule the world! (8:3-4); death ushers them into a glorious heaven (14:13; 20:4); their final victory is assured (15:2); their Christ lives and reigns forever, who governs the world in the interest of His church (5:7-8); and that He is coming again to take his people to Himself (chapters. 21-22).
Revelation was received, written and circulated during a time when Christians across Asia Minor faced increasing persecution – hence its reliance on symbolic language that non-believers would not understand.
Smyrna lay just 35 miles north of Ephesus on the west coast of Asia on the Aegean Sea. It was the loveliest of all the cities and was sometimes called “the Ornament of Asia,” “the Crown of Asia,” or sometimes “the Flower of Asia.” It was beautifully situated and stood at the end of a road that journeyed westward across the lands of Lydia (western Asia Minor) and Phrygia (a land in the center of Asia Minor, modern Turkey) and traveled out to the east.
But there were significant facts about Smyrna. It was a free city, one that knew the meaning of loyalty and fidelity to Rome unlike most cities. Another fact of importance concerns the Jews there. There was a population of Jews in the city who were not only numerous, but influential and who did everything they could to hurt the church in Smyrna. The Lord addresses this issue in this letter (vs. 9-10).
Another interesting fact is that the city received its name from one of its principle products, a perfume called myrrh. This was a gum resin taken from a shrub-like tree. Though it had a bitter taste, the resin of the tree was used in making perfume (Ps. 45:8), was one of the ingredients used in the anointing oil of the priests (Ex. 30:23), and in the embalming of the dead (John 19:39). Smyrna is Greek for myrrh, Many believe this church represents the martyrs of all time and the sweet smelling fragrance of their devotion until death (cf. 2 Cor. 4:14-16).
By the time the Gospel arrived, Smyrna was a bustling, prosperous, polytheistic city of many magnificent temples and a fusion of cultures.
There is no record in the scriptures as to who founded the church. Paul or one of his associates may have founded the church Acts 20:1-4 but there is no direct evidence of this.
Whilst an emphasis on persecution and trial runs right through the whole Book of Revelation, the letter written to the church in Smyrna is particularly devoted to encouraging believers to stand firm in the face of a coming onslaught, during which many would have been imprisoned for their beliefs.
Religious persecution had traditionally not been a practice of the Roman Empire. On the contrary, Rome had been extremely tolerant of different faiths until the time of Nero, who ruled from 54 to 68 A.D. Nero himself did not persecute Christians until 64 A.D. when, according to the Roman senator and historian Tacitus (56-117 AD), they became the scapegoat for the Great Fire of Rome (Annals 15.44).
A significant development, however, was the practice of emperor worship. The seeds were being sown as early as the time of Julius Caesar, who after his death in 44 B.C. was declared a god. In 29 B.C., the time of Augustus, a temple for the worship of the emperor was erected at Pergamos. Caligula (37-41 A.D.) sought to have his statue erected in the temple at Jerusalem. Domitian (81-96 A.D.) openly claimed to be “lord and god” and demanded that residents of the empire worship him as such
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Smyrna had been a Greek colony as far back as 1000 B.C. Around 600 B.C. it was invaded and destroyed by the Lydeans and for 400 years there was no city there at all. Then around 200 B.C. Lysimachus had it rebuilt as a planned and unified whole. It was built with streets that were broad, straight, sweeping, and beautifully paved. The city had experienced death and had literally been brought back to life. It is undoubtedly because of Smyrna’s historical past, Christ refers to Himself as, “He who was dead and has come to life.” Rev.2: 8
The Laodicean church was wealthy in physical goods and assumes spiritual wealth, but this is a false self-assessment. Smyrna is apparently of little material wealth, but rich spiritually, as Christ attests (Revelation 2:9).
Both Smyrna and Philadelphia are beset by those who claim to be Christian but are not. Because Smyrnans are more truly righteous than some others in the end-time church, Satan hates them and brings heavy religious persecution on them (II Timothy 3:12).
Who are these people who say they are Jews, but are not? Jesus also refers to them in His letter to Philadelphia (Revelation 3:9). Remember, these letters are written to the church of God. In His eyes, when there is true faith in Jesus Christ, there is no distinction between Jews and Gentiles. Paul mentions this repeatedly in his epistles (Romans 10:12; Galatians 3:28; Colossians 3:11). "Those who say they are Jews" does not refer to physical descent, as there is no spiritual benefit in being of one race or ethnicity. A church member has no spiritual reason to claim—truly or falsely—to be a physical Jew.
The key to this puzzle is found in Romans 2:28-29:
For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.
Applying this to the letters in Revelation, some claim to have a circumcised heart, but they really belong to Satan's assembly. The same situation appears in the Parable of the Wheat and the Tares (Matthew 13:24-30). The wheat and the tares look identical until fruit is produced. At that point, it becomes apparent which is genuine wheat and which is not. Thus, Jesus teaches that we will know people by their fruits (Matthew 7:16-20 ). Recall also that the workers in the parable are commanded to leave the tares with the wheat till harvest time when the tares will be harvested and burnt before the wheat is harvested. . We see this in Revelation—people with circumcised hearts being troubled by those without them.
In Romans 2:29, Paul provides a trait of those who are converted, and by implication, those who are not. Those with circumcised hearts will have their praise from God. By contrast, those with uncircumcised hearts will seek the praise of men, and what God thinks is an afterthought (see John 12:43). The unconverted are more concerned with the appearance of righteousness before other men than they are with true righteousness before God.
The Pharisees are a good example of this. They made sure that people knew when they were fasting, the frequency and amount of their offerings, and all of their good deeds. They were quite concerned about prestige, honor before men, and the social pecking order. Much of their reasoning process revolved around how things would look or what other people would think. Obviously, these thoughts are not inherently wrong and are often good things to ponder. However, they become wrong when appearance rises higher in priority than righteousness and truthfulness—when it becomes a façade or a pretense.
The members of the Smyrna church were facing persecution because they are more focused on what God thinks than what man thinks. If they sought praise from men—if they wanted to please the people around them—they would not be so readily targeted for persecution. Their beliefs, however, are solid convictions rather than mere preferences, and because carnal man despises the things of God (Romans 8:7), carnal men within—and ourside—the fellowship persecute them. These pseudo-Jews, as it were, seeking the praise of men rather than God, are verbally cutting down the converted members. Jesus says that He is aware of it—He sees what His people suffer—and He will make it right in His own time.
Jesus declares, "I know your works, tribulation, and poverty (but you are rich)." This contrasts directly with the church at Laodicea, which has worldly riches yet is spiritually poor (Revelation 3:17), while those at Smyrna are materially poor yet spiritually rich. God counsels the Laodiceans to buy gold that had been tried in fire, meaning to seek the true riches that come by accepting God's tempering and by rejecting compromise.
However, Christ points out that the Smyrnans are already enduring tribulation—already experiencing pressure, which is what the underlying Greek word literally means. They suffer affliction, anguish, persecution, and trouble. They have already got the gold, tried in the fire of persecution. Because of their faithfulness, they do not take the easy way out when it would mean being unfaithful to God.
Jesus then remarks that He knows "the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan." The Greek word for "blasphemy" is primarily used in reference to blasphemy against God, but it can also be used with regard to blasphemy against men. In Matthew 15:19, Ephesians 4:31, and I Timothy 6:4, it means slander, abusive language, or evil speaking—what the King James calls "railing."
These things says the First and the Last, who was dead, and came to life: "I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan. Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life. He who has an ear, let him hear what the Spirit says to the churches. He who overcomes shall not be hurt by the second death." (Revelation 2:8-11)
The commentaries say the “the ten days” could be meaning "a short while." Jesus says those who are His will suffer persecution but for only a short time, but we should not fear, for He has overcome the world (John 16:33). He will see us through it. So we face persecution for a short time and then because of our faithfulness inspite of the prsecution we will receive the crown of life. .
This letter to Smyrna is unique in that it contains no criticism or rebuke. The one to Philadelphia runs a close second in this regard: It contains more praise, but also a slightly negative aspect when Jesus says that they have but a little strength (Revelation 3:7-13).
The letter is also unique in its length, containing just four verses. (In contrast, the letter to Thyatira spans twelve verses.) It is so brief that it almost appears abrupt. Jesus gives neither a lengthy admonition to repent, nor much praise. To use a military metaphor, it resembles a commander's final instructions to his company of Special Forces. They are already focused and disciplined, aware of what is expected of them, wholeheartedly committed to their duty, and willing to go to their deaths for their cause, if need be. Unlike new recruits or misfits who continually have to be reminded of the basics, these are seasoned veterans. This letter is from the Captain of their salvation to a unit that knows its marching orders and has been following them faithfully. Little needs to be added.
We all admire men and women of conviction.. To cover our own inner poverty, though, we often scornfully laugh at those who risk much for the sake of a cause or their integrity.
But conviction is essential to faithful living, character building, sanctification, loyalty, integrity and faithfulness to God. .. Strength of conviction in the day-by-day events is the very exercise that determines whether we will have the convictions necessary to put us as candidates of persecution..
What does your belief mean to you? What are you willing to sacrifice in exercising your belief?
A person is not made by a crisis, but a crisis exposes a person for what he is. Our convictions must be a part of our way of life, the beliefs that we are willing to die for. .
The story of Shadrach, Meshach and Abed-Nego in Daniel 3 is helpful at this point, but the prelude to this crisis shown in Daniel 1:7-8 reveals why they could do what they did.
To them the chief of the eunuchs gave names: he gave Daniel the name of Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abed-Nego. But Daniel purposed in his heart that he would not defile himself with the portion of the king's delicacies, nor with the wine which he drank; therefore he requested of the chief of the eunuchs that he might not defile himself.
Though the resistance began with Daniel, verse 12 shows all four young men were involved, united in purposing to be careful in obedience to God.
In Daniel chapter 3 we find that Shadrach, Meshach, and Abed-Nego answered and said to the king, "O Nebuchadnezzar, we have no need to answer you in this matter. If that is the case, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us from your hand, O king. But if not, let it be known to you, O king, that we do not serve your gods, nor will we worship the gold image which you have set up." Daniel 3:16-18
The three young men flatly, but politely, refused to obey the king. They told the king that giving them another chance would change nothing—their answer would be the same. Their beliefs were nonnegotiable. Why are convictions and beliefs nonnegotiable? Negotiating what God has ordered is saying that He is not supreme, that someone or something is greater than He.
Also, Shadrach, Meshach and Abed-Nego told the king that whether or not they came out of the furnace alive changed nothing. Their belief stood firm.
With God it is more important that we stand for what is right and for the truth . It was less important that we appear to win. When we stand firmly for the right and the truth we already have the victory, though the world may see us as fools.
There are many tests and guidelines for judges and lawyers to pursue in a court of law. But everyone knows that on the witness stand, after swearing or affirming to tell the truth, not everybody is honest, and though not lying outright, many bend the truth.
The answer is actually very simple. Though a person may not be an artful liar on the witness stand, the truth can always be found in his lifestyle.
Put another way, , "What is on the inside of a man will show on the outside." But those things which proceed out of the mouth come from the heart, and they defile a man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. These are the things which defile a man. (Matthew 15:18-20)
In Revelation 2:10, He begins instructing them. First, He encourages, "Do not fear any of those things which you are about to suffer." He does not say He will take away the suffering, but acknowledging that they will suffer. He is admonishing them to reorient their focus so that they fear Him rather than their circumstances
Revelation 2:10 warns us that God's people will face tribulation. Peter writes, "Do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you" (I Peter 4:12). We are so unaccustomed to persecution that we do indeed think it strange, but Paul tells Timothy, "All who desire to live godly in Christ Jesus will suffer persecution" (II Timothy 3:12).
Jesus warns us that we will be hated by all for His name's sake (Matthew 10:22), even delivered up to tribulation and death (Matthew 24:9). He prophesies that the time will come when whoever kills God's people will think he does God a service (John 16:2). John 16:33 is both cautionary and encouraging: "These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world."
In Revelation 2:10, Jesus says that the Devil is about to throw some of them into prison to test them. God will allow Satan to jail them, for whatever reason—legitimate or not. God does this so that the believer knows where their convictions stand—to see if they will compromise to ease their captivity, to see if they will remain faithful to God and His truth, and to see if they will trust Him even in tough times. It is when we go through persecution that a person's character is revealed.
However, God is also merciful, telling Smyrna that its tribulation will be of limited duration. The church there can expect persecution and tribulation, but God has set limits on it, just as He did for Job (Job 2:6). He will not allow His saints to be tempted—proved, tried—beyond what they can bear (I Corinthians 10:13).
Strong's Concordance reveals that "persecute" (Greek dioko) means "to pursue, follow after or press toward." Vine's Expository Dictionary adds "to put to flight or drive away." Only within certain contexts does it take on the sense of oppression, ill treatment, abuse, tyranny and even martyrdom and murder. Persecution is aggressive and injurious behavior carried out in a hostile, antagonistic spirit, normally by a group, but occasionally by one individual toward another. It is often carried out with fiery zeal, as Paul remarks about his persecution of the church (Philippians 3:6), but the persecuted must always remember that the fiery zeal bent against them is, according to Romans 10:2, "not according to knowledge." Thus Jesus, while dying on the stake, asks His Father to forgive His persecutors, "for they do not know what they do" (Luke 23:34).
Suffering for righteousness' sake is an honor leading to glory. In fact, Peter says that when one suffers persecution, the glory of God rests upon them. When Stephen was put on trial, his accusers "saw his face as the face of an angel" (Acts 6:15)! In such an instance, a persecuted Christian falls into the same category as Jesus Christ because He suffered was for righteousness' sake. We therefore share in the same and should be unashamed.
God is not without sympathy for the difficulties these challenges pose for us, but He calls us blessed, counseling us to "rejoice and be exceedingly glad, for great is [our] reward in heaven" for successfully overcoming persecution. We should realize we do not earn the reward because we are doing only what we are supposed to do (Luke 17:7-10). But God freely gives the reward; He promises it as His gift.
Testimony of beliefs without the works to prove them is invalid.
What will a man give for his integrity? To what extent is compromise ever justified? Does it ever pay to trim our sails to the prevailing winds of society, family, employer or government? Or have we dedicated our lives to the Eternal without fear of immediate consequences?
The biblical commentator, William Barclay, once observed, “Jesus promised his disciples three things – that they would be completely fearless when they receive the Holy Spirit , absurdly happy, and in constant trouble.”
Nowhere is this statement truer than in Smyrna. Especially in the “trouble” department. No self-respecting patriot in Smyrna wanted to be associated with Christians, making it incredibly hard for Christians to find work. When they did, Christians were often the subject of exploitation by their employers who could always “rat them out” to the Romans if they complained. Consequently, the congregation of Smyrna was desperately poor.
"Be faithful until death, and I will give you the crown of life," He says to conclude Revelation 2:10. Because this follows right on the heels of the Devil throwing some of them into prison, it almost sounds as if they will be in prison for ten days and then die, but it need not mean this at all. His exhortation to be faithful until death is universal, not just applicable for those thrown into prison. Whether we, like the apostle John, are allowed to die a natural death at an advanced age or, like Stephen, suffer martyrdom shortly after conversion, the command is the same: We must be faithful to our last breath. We cannot rest on the fact that we were faithful last year or last decade. Our faithfulness should be strong right to the finish line.
If we maintain our faithfulness, Christ gives us a crown of life. He similarly admonishes the church at Philadelphia to "hold fast what you have, that no one may take your crown" (Revelation 3:11). Paul calls it an "imperishable crown" (I Corinthians 9:25) and a "crown of righteousness" given "to all those who have loved and yearned for and welcomed His appearing (His return)" (II Timothy 4:8, Amplified Bible). James adds, "Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him" (James 1:12, English Standard Version).
Jesus adds that, if we are overcoming—overcoming the pulls of the flesh, overcoming the temptations of this world, overcoming the influence of Satan—the second death will have no power over us (Revelation 2:11). The second death is the final fate of those who have died once, been resurrected in the second resurrection, and given the opportunity to know the Father and the Son, but who then demonstrate through their decisions and conduct that they do not want to live eternally with them.
All of us will experience the first death—even violently—but the second death will not harm the faithful because they will be given immortality (see I Corinthians 15:53-54, I Timothy 6:15-16, II Timothy 1:10). This promise corresponds to Revelation 20:6: "Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years" (21:7-8 for more details about the second death). The second death, which should not touch the overcomer according to the promise here, is spoken of in Revelation 20:11-14. There the great white throne judgment scene is described when the unsaved dead will be raised and God will deal with the resurrected body and the soul and spirit of those whose names are not found written in the book of life. "And death and hell (hades) delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death." Thus, a letter with the theme of death ends with the promise of life.
The letter to Smyrna is a short and concise line in the sand for all of us. It should move us to evaluate where our convictions truly lie and to question whether we are prone to compromise. It should remind us that God does not guarantee us an easy life, no matter how righteous we are. This letter should stir us to reexamine our priorities and to set our wills to remain faithful to the very end, no matter what form persecution will come and what it might cost.
In comforting assurance to these afflicted believers, suffering from this assault of Satan, the Lord says, "I know the blasphemy of those who say they are Jews and are not," I know your sorrows and trials. What a comfort for the Lord's people at all times to hear His, "I know"! He knows, He feels and sympathizes with His suffering and tried people and will deliver in His own time.
"He that hath an ear, let him hear what the Spirit saith unto the churches" (Rev.2:11). Here, as in each of the messages to these Assemblies in Asia, the Lord calls for the hearing ear to hearken to what the Spirit has to say to the Churches. The individual is made responsible to hear and to yield obedience to the message of the Spirit. We are to hear the words of comfort, encouragement, promise of future reward, and the exhortation to be faithful unto death.
Though many of the Christians in this Smyrna period were killed because of their faith in Christ and thus experienced physical death, they became overcomers and were given the blessed assurance of immunity from this second death of eternal judgment. Blessed and comforting hope for them and for believers at all times.
Though many of these believers died a martyr’s death, Satan could not stamp out their testimony. Suffering has a way of keeping us pure in our devotion to Christ and it was evidently so with the church in Smryna
