2. LETTER TO THE CHURCH AT SMYRNA Revelation 2:8-11 8 And to the angel of the church in Smyrna write: These things saith the first and the last, who was dead, and lived again:--Smyrna was a populous city about forty miles north of Ephesus. Having a fine harbor, it became a great commercial city--was noted both for its educational facilities and the worship of idols. It was the home of Polycarp, who personally knew the apostle John for many years and was martyred after he 'had served the Lord eighty-six years. It doubtless had a strong Jewish element in its population. This and the idol worshipers and difficulties of living under Roman rule made the stay of Christians there a hard and dangerous existence. They were encouraged by being reminded of Christ "who was dead, and lived again," an attribute of Jesus mentioned to John himself in 1:18. As their faithfulness to Jesus was likely to result in their martyrdom, it was particularly appropriate to remind them of the fact that the Master himself had once died, but was made alive. It was an assurance that, if they were martyred, they too would be raised from the dead. 9 I know thy tribulation, and thy poverty (but thou art rich),--This letter also begins with "I know," meaning that the Lord had a complete knowledge of their condition and needs. This would assure them they could depend implicitly upon his instruction. Tribulation carries the general idea of affliction or distress. In their case, doubtless, all they suffered from the persecutions of their oppressors was included in the term. The mention of their poverty indicates that they were especially poverty-stricken since that is not said of the other churches addressed. Their poverty may have resulted from oppression and robbery on the part of their enemies. But in spite of it the Smyrna church continued to exist long after all the others were gone. Poverty is usually far less dangerous than great riches. Though poor in material goods, they were "rich in faith" and, as a consequence, were "heirs of the kingdom which he promised to them that love him." (James 2:5.) This was because they were "rich in good works." (1 Timothy 6:18.) and the blasphemy of them that say they are Jews, and they are not, but are a synagogue of Satan.--The Lord also knew the blasphemy of their enemies--the reproaches and bitter revilings which were hurled against them. This was assurance that the Lord would know exactly what reward their enemies deserved, and. would see to it that justice would be done in due time. The Christians' religion was probably the occasion for the blasphemies. This particular class of their persecutors were native Jews who were manifesting the same spirit that prompted the betrayers of Christ. They laid much stress upon their claim to be Jews--God's people. The text says they were not Jews. There are two senses in which that would be true. First, as natural Jews they were not fol-lowing the teachings of Moses, and were not worthy of the name; second, they were not Jews in the spiritual sense. The word in that sense meant Christians (Romans 2:28-29), and they were fighting Christians. They were not then worthy of the name in either sense. The extreme cruelty and wickedness of the Jews in Smyrna is described by Jesus when he calls them a "synagogue of Satan." The synagogue is probably used here in the sense of an assembly or congre-gation. They claimed to be the congregation of the Lord-- God's people--when, in fact, they were in the service of Satan. Their persecution of the saints was under the influence of Satan. 10 Fear not the things which thou art about to suffer:--This language clearly indicated that there were sufferings about to come to them from which there would be no escape, but they were urged not to be afraid. Confidence in Christ's promises would drive out fear and prepare them for the ordeal. behold, the devil is about to cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days.--Casting the Christians into prison was not an uncommon thing, especially in the case of the apostles. (Acts 12:3-4; Acts 16:23.) John himself had been banished to Patmos and pos-sibly many others might be put in prison. This prediction of imprisonment was in fact the probable thing to expect at that time. The text says that the devil would cast them into prison. Of course, it was actually done by their enemies and these words show that evil workers are in the service of the devil and operate under his evil influence. This imprisonment would be a test of their fortitude and fidelity to God. The severity of the test would show whether or not they could be driven into apostasy. The tribulation--including the imprisonment of some--was to last "ten days." This expression has been variously construed by scholars. Sonic take it to mean ten literal days; some that it refers to prophetic days, meaning a day for a year, or ten years; others that ten days meant frequent, full or complete tribulation, a sense in which the word "ten" seems to be used in Numbers 14:22; Nehemiah 4:12 Daniel 1:20; and others still think that the expression indicates that the tribulation would be brief. Genesis 24:55; Daniel 1:12; Daniel 1:14 are supposed to give examples of this use. Ten natural days would be too insignifi-cant for such a grave thing. It might have been ten years. If so, there is no way to fix the exact date. Either one of the other views might be true. It seems probable that the state-ment was made to encourage the brethren not to falter in their fidelity to God. If so, then by "ten days" Jesus meant to say that the tribulation would be comparatively short. This would stimulate them to faithfulness. Be thou faithful unto death, and I will give thee the crown of life.--The singular "thou" is used because it is addressed directly to the "angel" of the church. But, as the letter was to be delivered to the church, everyone was included. They were to continue faithful--meet every rising situation faith-fully. "Unto" death does not mean throughout their exist-ence till death (although that was also necessary, Matt. 24 13), but up to the endurance of death, if necessary; that is, even death should not move them from their steadfastness. The garland of victory, here called "the crown of life," is elsewhere called "the crown of righteousness" (2 Timothy 4:8), "the crown of glory" (1 Peter 5:4), an "incorruptible" crown (1 Corinthians 9:24-25). Crown is used figuratively for the reward to be received, meaning life as a crown which is given for righteousness. 11 He that hath an ear, let him hear what the Spirit saith to the churches.--See notes on verse 7. He that overcometh shall not be hurt of the second death.--This letter closes just like the one to Ephesus except that a promise of a different blessing is offered. There the promise was to eat of the tree of life; here not to be hurt of the second death. A failure in either case would result in one's being lost. Promising these blessings to one who overcomes implies that those who do not overcome will be lost. Since a Christian may fail to overcome, a Christian may he lost. 'This is the unmistakable import of the words, and absolute proof that Christians may so apostatize as to he lost finally.