Last week we took a look at Jesus’ message to a church that
was preoccupied with good things to the neglect of what was most important.
This week we are going to be reading Jesus’ second letter to another church in
Asia Minor that was dealing with another issue—persecution. That is right, the church
of Smyrna found in Revelation 2:8-11 might best be described as the persecuted
church. In his message to this congregation, Jesus follows a similar pattern to
what was found in the message to the church in Ephesus with two omissions—there
is no word of condemnation nor are there any real words of correction. Other
than that, a similar structure is shared by this letter and many of the other
messages to the other churches found in Revelation 2-3. Ultimately, in this correspondence
we learn how important hope is in the midst of struggle—a message the church in
Smyrna could have used and a message that becomes more applicable with every
passing day in our increasingly post-Christian context.
1. COMMISSION-2:8a
As with all of the other letters to the churches, Jesus
addresses the message “to the angel of the church.” The angel that he writes to
second is over the church in Smyrna—a city some 35-40 miles northwest of
Ephesus (the destination of the first letter). This major seaport city was
situated on the gulf of the Aegean Sea and was claimed as the home of the great
poet Homer. Noted for its beauty, some of its coins read “First of Asia in
beauty and size”—something with which neighboring rivals Ephesus and Pergamum
took issue (Wilson, ZIBBC, 263). The
beauty of the city is attested to in its name “Smyrna” which identifies a
perfume whose aroma that was released by crushing the resin of a small thorn bush.
Also present in this region was the practice of emperor worship. In fact, as early as 25 A.D. a temple was
built there to the Roman Emperor (Hindson, Revelation,
35).
2. CHARACTER-2:8b
Again, in keeping with the organization of the other
letters, the speaker or character bringing the message is introduced via an
element of the description of Jesus provided to John in chapter 1. “The first
and the last” is borrowed from 1:17 and once again identifies Christ as present
and active both at the beginning of all things and at the end of all things. He
is, in other words, bigger than time itself. “Who was dead and has come to
life” (taken from 1:18) once again references Jesus’ entire ministry of redemption
(death and resurrection). Taken together with the first description in verse 8,
all three fundamentals of the gospel are present—deity, death, and resurrection
of Christ. That Jesus would identify himself in this way to this church is
important for, as we will soon see, the promise of resurrected life after
death, would provide this particular church with the hope they required in the
midst of their difficult circumstances. Because Jesus overcame the grave, his
people can overcome whatever adversity they face, fully assured of a most
glorious future.
We must pay special attention to how Jesus describes himself
to each of these churches. If you will remember, to Ephesus he described
himself as the omnipotent one (holding the stars in his hand) walking among the
seven golden lampstands. Later in that message he threatens to replace the
church’s lampstand if they don’t repent and the descriptions of his character mentioned
to this body of believers demonstrate that he has both the power and access to
do it. In this message, he appeals to his ministry of overcoming trials and
overwhelming death with resurrected life in an effort to encourage this church
and identify with their plight.
3. COMMENDATION-2:9
Identifying with this church in their struggle is revisited
as the commendation is given in verse 9—“I know your tribulation.” Jesus
understood and was intimately aware of the very real struggles this church
faced in Smyrna. Not only were pagan emperor worshipers persecuting Christians,
evidence suggests that the Jewish population in Smyrna was particularly
anti-Christian. This rendered ministry especially difficult in this particular
context.
The brand of persecution thrust on these Christians led to
significant economic hardship. Jesus doesn’t just know their tribulation, he
also knows their subsequent poverty (“and your poverty”) (2:9b). Believers had
apparently lost their jobs or their businesses after suffering boycotts
(Wilson, ZIBBC, 263). This is not
unlike what was witnessed in Nazi Germany when Jewish businesses suffered the
same plight. In fact, economic discrimination is well known in many parts of
the world even today where Christians comprise a minority. It is one brand of
persecution that the forces of evil have tried against the people of God for
millennia.
However, Jesus, in an encouraging aside, corrects the
record. Though the church members may be
outwardly impoverished, Christ sees something totally different when he
observes what matters most—the heart—(but you are rich). Perhaps Jesus’ comment
betrays the same sentiment shared in Matthew 5 when Jesus says “blessed are the
poor in spirit, for theirs is the kingdom of heaven…blessed are those who have
been persecuted for the sake of righteousness, for theirs is the kingdom of
heaven” (Matt. 5:3, 10). Though the world would look upon the church at Smyrna
and see a poverty-stricken minority group with no one to blame but themselves
for stubbornly clinging to their religion, Jesus sees heirs and heiresses of
the Kingdom of God.
Not only does Jesus commend this church for enduring
persecution and subsequent poverty, he also acknowledges their ability to
endure blasphemy-“and the blasphemy by those who say they are Jews and are not,
but are a synagogue of Satan” (2:9c). Certain Jews in both Smyrna and
Philadelphia (see 3:9) are called a synagogue of Satan. While Satan will
receive a more robust introduction in Revelation 12:9, here Christ recognizes
the father of lies in his description of this corrosive group in this region.
It is woefully unfortunate that some of Christianity’s worst enemies in the
first century were hateful Jews. It was the rulers of the synagogues in various
Roman cities who often persecuted Paul (see Acts 13:50; 14:2, 19) and Jews were
even responsible for Paul’s imprisonment in Jerusalem (Acts 21:27ff). In John’s
gospel the Jews are often singled out as vehement enemies of Jesus (John 2:18;
5:18; 10:31). All of these references do not implicate every Jew everywhere,
but it does convict those members of Jewish authority structures, particularly
in Jerusalem and in other prominent cities like Smyrna, who actively opposed
and antagonized Christians in the latter part of the first century. In fact, in
keeping with what Paul says about real and spiritual Jews in Romans, these
“Jews” that Jesus identifies in Revelation 2:9 are “not” Jews in the truest
sense of the word.
Romans 2:29-“But he is a Jew who is one inwardly; and
circumcision is that which is of the heart, by the Spirit, not by the letter;
and his praise is not from men, but from God.”
Persecution, poverty, and blasphemy surrounded the church in
Smyrna rendering it an especially difficult place to do ministry. Though I’m
sure the church would have loved for these observations to be followed up with
a promise of relief, an ominous call follows this commendation in verse 10.
4. CONDEMNATION-NONE
5. CORRECTION-NONE
6. CALL-2:10
The first element of Jesus’ call upon this church is to fear
not—“Do not fear what you are about to suffer” (2:10a). Jesus does not dance
around the fact that soon, the persecution will ratchet up even more and he
wants the church to be prepared. In spite of the pressure that is to come,
Jesus calls for the church to fear not—Lit. “do not be fearing.” Suffering was
coming. The word is emphatic as it describes acute physical and/or
psychological distress. In spite of this, the believers of Smyrna are
encouraged to hang tough.
Is it better or worse to know exactly what to expect when
what is coming is going to be uncomfortable? At several of Audrey’s routine
doctor’s appointments we as parents debated amongst ourselves whether or not we
should tell Audrey that she would be getting a shot. Is entering into it blind
better than suffering the anguish of it weighing heavy on your mind for days
leading up to the appointment? More often than not, we would tell her ahead of
time with the hopes that she would be prepared and not caught off guard. Jesus
does the same with this church.
Jesus doesn’t give the church a choice in the matter of
knowing or remaining ignorant to what is about to transpire. He tells them
exactly how this persecution will occur as verse 10 continues—“Behold, the
devil is about to cast some of you into prison, so that you will be tested, and
you will have tribulation for ten days” (2:10b). “Fear not!” is followed by
“look out!” as Jesus reveals what this church can expect around the corner.
Authorities that are inspired by the devil himself are going to throw several
of the church members into prison and while there, they will be “tested.”
Interestingly this word “tested” means “to endeavor or attempt to cause someone
to sin.” Often if Satan can’t get someone to sin on their own turf, he will
displace them and increase the pressure to make people more susceptible to
fall, give in, or give up. Jesus
predicts that while the church has endured a lot already and remained strong,
some of them are going to see much worse and will be tempted to throw in the
towel. Though the prediction made is bleak, there is a silver lining. The test
will only last “ten days.” This is perhaps a figurative reference to Daniel
1:12-15 where the fames vision-interpreter and his three Hebrews friends
refused to eat the defiled Babylonian food and were tested for ten days. When this 10-day assessment was over, the
four were vindicated and blessed for their resolve. Jesus seems to indicate
that vindication and blessing also await those who will be tested in Smyrna in
special ways.
This is why Jesus ends his call with a third charge—be
faithful!. Fear not! Look out! Be faithful! “Be faithful until death, and I
will give you the crown of life” (2:10c). For those who would die in the
persecution, a crown of life is promised. This “victor’s crown” or wreath was
already an established eschatological symbol in the early church.
2 Tim. 4:8-“In the future there is laid up for me the
crown of righteousness, which the Lord, the righteous Judge, will award to me
on that day; and not only to me, but also to all who have loved his appearing.”
This Paul shares at the very end of his life while awaiting
his execution.
1 Peter 5:4-“And when the Chief Shepherd appears, you
will receive the unfading crown of glory.”
This Peter says before, as church history tells us, he was
crucified for the cause of Christ, most believe, upside down.
Interestingly, even this promised crown would have spoken to
this church in special ways given their unique context—specifically Smyrna’s
topography. The acropolis Mount Pagus which loomed over the city, was described
by ancient writers as its crown. Jesus suggests here that the victor’s crown
given in glory to those who would give everything for the cause of Christ would
dwarf even this impressive local landmark (Aune, Revelation, 1:171-75).
Unwilling to compromise their own worship of the one true
God, the church in Smyrna was filled with faithful believers who didn’t
participate in the pagan practice of emperor worship. Particularly, their
devotion to Christ prohibited them to burn incense at Caesar’s bust. However,
they would pay dearly for their faithfulness to the Lord. In the middle of the
second century (around 156 A.D.) the elderly disciple of the apostle John,
Polycarp, who served as the bishop of the church for forty years was burned at
the stake for his faith in Jesus. “Swear by the genius of Caesar and I will
release you. Revile Christ!” the proconsul demanded of Polycarp. “For 86 years
I have served him and he has done me no wrong” Polycarp replied. “How then can I blaspheme my King who saved
me? I am a Christian!” Condemned as “the teacher of Asia, the father of the
Christians, the destroyer of the gods,” Polycarp died with calm dignity and
unflinching courage.
History reveals that many Christians were martyred in Smyrna
over the next several centuries along with Polycarp (Keener, IVP BBC, 733). Those who sacrificed it
all in this region proved Jesus’ prediction and demonstrated the kind of
courage and faithfulness He hoped to see in the midst of oppression.
7. CHALLENGE-2:11
As with the other letters there is a challenge at the end
that applies to more that just the immediate recipients—“He who has an ear let
him hear what the Spirit says to the churches. He who overcomes will not be
hurt by the second death” (2:11). As with Ephesus and the other letters yet to
be read, the challenge comes with a promise reserved for those who are
overcomers (nikaw) (where the popular
clothing company came up with the word
Nike). This verb is often used to identify victors or winners of some kind of
competition. Here, in the competition between good and evil, those who in
Christ win against the forces of evil are promised a glorious prize. In the
letter to Ephesus the prize was paradise and the tree of life. In this letter
to the church of Smyrna the prize is avoiding the second death. Second death?
What in the world is this?
The second death, introduced here, is explained much later
in Revelation 20 (not unlike how the tree of life introduced in Revelation 2
resurfaces in chapter 22). This is what Revelation 20 says about the second
death.
Revelation 20:4-6-“Then I saw thrones,
and they sat on them, and judgment was given to them. And I saw the
souls of those who had been beheaded because of their testimony of
Jesus and because of the word of God, and those who had not worshiped the
beast or his image, and had not received the mark on their forehead and on
their hand; and they came to life and reigned with Christ for a
thousand years. The rest of the dead did not come to life until the
thousand years were completed. This is the first resurrection. Blessed
and holy is the one who has a part in the first resurrection; over these
the second death has no power, but they will be priests of God and of
Christ and will reign with Him for a thousand years.”
This passage along with several others later in the book of
Revelation teaches that there is going to be two resurrections—a resurrection
of the saved and a resurrection of the lost. The resurrection of the saved will
take place before a millennial reign of Christ. These will be raised (soul and
body reunited into a final glorious form) to eternal life. The resurrection of
the lost will take place after the millennium and these will be judged at the
Great white throne and suffer a second death at which point they will be
separated from God forever in a very real hell. This second death will have no
affect on those who are saved and overcome in Christ.
What a glorious hope this would have been to the struggling
church of Smyrna (who, according to this letter, could initially expect things
to get far worse). While they would have struggles in this world under all
kinds of threats, in the world to come no threat would ever harm them.
So What?
It is this same hope that we must cling to today when/if we
suffer persecution for the cause of Christ. Though many of us have probably
never felt the same kind of pressure and oppression the church of Smyrna did,
many of our brothers and sisters in Christ do experience grave persecution.
According to a 2017 report by Franklin Graham, “The persecution of Christians
is not just happening in places like Afghanistan, Iraq, Sudan and other hotbeds
of extremist ideology. It may come as a surprise that some of our neighbors and
allies are on the list of perpetrators. For example, did you know that not only
is Mexico among the top 50 countries where Christians face the most
persecution, but 23 Christians were recently killed by drug cartels
there, specifically because of their faith? And just a couple of years ago,
local authorities in Chiapas drove more than 150 Protestants from
their community, effectively stealing their land and leaving them
without food. Also consider the Christian refugees across Europe, including 88%
of those surveyed in German shelters, who have experienced religiously
motivated persecution — 32% of whom have received death threats. In the United
Kingdom, some Christian converts from Islam are even under armed police
protection because of death threats, according to Barnabas Aid. In Egypt,
the problem is not the result of terrorists alone. Coptic Christians, the
largest Christian community in the Middle East, are subject to
government-enacted blasphemy laws, bureaucratic roadblocks to erecting
churches, and routine rejection from well-deserved advancement in careers
and even sports. Some countries use anti-terrorism laws to broaden police
powers which, in turn, have brought about the persecution of Christians. Some
countries have used blasphemy laws.” (USA Today, 2017).
Friends these realities we observe third party are nearer to
us than we probably realize. We must encourage our brothers and sisters any way
that we can by reminding them that while many will see trouble and tribulation
in this world, there is real hope in a glorious future beyond what we see
around us. We must also drill these truths into our own brains so that whenever
we may face the sting of persecution, we too can lean on the resurrection hope
and power of Jesus to see us through, even if it costs us everything. Only
Jesus offers the hope that brings perseverance and the crown of victory!
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