He who has an ear, let him hear what the Spirit says to the churches. The one who conquers will not be hurt by the second death. Revelation 2:11

Revelation 2:8–11 – The Book of Revelation: Worship. Obey. Endure.
Sixth Sunday in Easter  – May 22, 2022 (am)

Most of us would love to be spiritual heroes. By saying that, I don’t mean we necessarily want to be known far and wide for our great faith. I really just mean that I believe most of us here would desire to have great faith in God, to be discerning of what is right and good and true according to His Word, and to be courageous in our conformity to that, in our obedience to Him. I mean that we’d rather not be wishy-washy in our walk. We’d love to live lives worthy of being imitated by others due to our consistent modeling of the fruit of the Spirit (Gal.5:22-23).

And I believe many of us are living such lives. I think we make sacrificial decisions in favor of what we discern to be godliness. I believe we speak out in proclamation of the gospel when someone seems open to hearing it, and in defense of the gospel when it’s being attacked. I know none of us thinks we do this flawlessly; and we almost always wish we had said more, or less, or different—only later coming up with what we should have said. But we’re at least willing to speak, most of us, when opportunities arise.

But I also believe many of us genuinely wonder if we would continue doing so if it really began to cost us something. If there were economic consequences for proclaiming and defending the gospel, would we still do it—if it carried a heavy fine? If there were social consequences—we’re ostracized in our neighborhood association, or denied service at our local restaurant? If our property were stolen, vandalized, or legally seized? (cf. Heb.10:32-34) I believe we each wonder in the depths of our hearts whether we’d stand firm in our proclamation and defense of the gospel under such circumstances. And this is not an irrelevant question, given that such things as this are already beginning to happen. Social consequences have already begun. And economic consequences cannot be far behind. And legal?

Today’s passage has a great word for us. It’s not all peaceful and easy. But it’s just the word we need to hear when opposition and persecution are looming, and we really want to stand firm against it. God’s people will face tribulation. They’ve faced it throughout the time between Jesus’ first and second comings. And here He gives us what we need to endure. Again, let’s look at this passage in four stages.

The Ascription – 8 (How Jesus is identified sets the direction of the letter; He is what they need.)

8 And to the angel of the church in Smyrna write: “The words of the first and the last, who died and came to life. Jesus identified Himself as the first and the last, who died and came to life (8). Smyrna was a seaport. It had been destroyed in 600 bc. It was rebuilt following the days of Alexander the Great. The image of the phoenix was applied to Smyrna, the bird that rises from the ashes of its own destruction (Beasley-Murray 1994 1428).

So, Jesus surely seems to’ve been identifying with Smyrna historically. But, as we’ll see, the death and resurrection of the ever-living One will become a source of great comfort and reassurance to this church in its particular circumstances here, and also to all churches as they face times of tribulation (9).

The Assessment – 9

Jesus continued: 9 I know your tribulation and your poverty (but you are rich) and the slander of those who say that they are Jews and are not, but are a synagogue of Satan.” Historically, Smyrna was both prosperous and beautiful. It was called the ornament of Asia, the loveliest of the cities of Ionia (Barclay 73). Religiously it was a pagan city, proud of its Temple of Zeus and of Cybele with the Street of Gold connecting them (Barclay 74). But Roman Emperor worship was also spreading throughout Asia in those days. Indeed, the imperial cult permeated virtually every aspect of city and often even village life (Beale 1999 240). So, even though Christianity had earlier enjoyed a level of protection in that it was perceived as a sect within Judaism (cf. Act.18:12-17), since the reign of Nero, persecution had heated up a bit.

But in addition to this, the Jews would’ve had no troubled in the least accusing Christians of not being Jewish at all. They thought Christians taught easy believism since they laid aside the Law in favor of salvation by faith. They also argued that a crucified blasphemer was the promised Messiah! This is some of the slander (9) Jesus mentions. The church in Smyrna was a persecuted minority who felt the social disapproval, economic backlash, and slander of not participating in the popular, pagan worship. They were poverty-stricken while surrounded by wealth.

Think about that. That’s not easy to endure. But they were rich in their faith (9), where it really counts. By identifying the Jews as a synagogue of Satan (9), Jesus was saying much the same thing as He said to the Jews of His own day, Joh.8: 44 You are of your father the devil….

By contrast, these persecuted Christians were the true people of God in Smyrna, and Jesus had nothing critical to say to them. Can you imagine Jesus writing us a letter and having nothing critical to say? Do you hunger for that kind of experience as a church? If that requires persecution, bring it on—God helping us!

The Assignment – 10ab

Jesus’ assignment was simply stated. 10 Do not fear…. Be faithful…. 10 Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. … This Jewish-Roman alliance was going to result in a brief but targeted season of persecution—ten days upon some of you. This ten days recalls the story of Daniel and his three friends who were held captive in Babylon and were tested for ten days, eating only vegetables and drinking only water so they wouldn’t defile themselves with the king’s food (Dan.1:8-16). Ten days points to a full but limited, even brief, period of time.

Still, this would be a costly period of tribulation leading to imprisonment and almost certainly martyrdom for some. Jesus said: 10 … Be faithful unto death…. But look at His whole word. 10 … Behold, the devil is about to throw some of you into prison, but do not fear what you are about to suffer! Why? Because what Satan means for evil, God means for good (cf. Gen.50:20). This is happening so 10 …that you may be tested…. This brief, targeted tribulation will test your faith and prove it genuine in those who stand firm to the end. And for those who survive the imprisonment, or weren’t touched by this trial, they get to see what standing firm looks like. They get to learn how to endure as a community so that they’re ready when even greater tribulation comes.

Therefore, don’t fear it! God is in complete control! And even if you survive, someday your life will be required of you. So, just be faithful! The payoff, whenever it comes, will be well worth it! You’ll lose a life that was not worth saving and gain a life that is truly worth living! And on that Day, if you were given the opportunity to give up what you just became in order to return to what you so recently were, you’d laugh at the absurdity of the thought! As in childbirth, the pain of delivery is quickly put aside by the sheer joy of cuddling a brand-new life! (cf. Joh.16:21)

The Assurance – 10c-11

10 … Be faithful unto death, Jesus said, and I will give you the crown of life. This crown of life is used in varying forms several places in Scripture as a metaphor for eternal life. You can see that here (11)—receiving the crown of life is synonymous with not being hurt by the second death—eternal death (cf. 20:6, 14; 21:8). Peter referred to a crown of glory (1Pe.5:4) and Paul to a crown of righteousness (2Ti.4:8), and also to just a crown by itself (wreath [esv, nasv] [1Co.9:25]), just as Jesus did with Philadelphia (3:11). James (1:12) used crown of life, just like here, but all these are referring to the same thing—our eternal reward, eternal life, the free gift of God that is in Christ Jesus our Lord (Rom.6:23). Faithfully endure persecution and death, Jesus is saying, and I will demonstrate the truth that for you, just as for Paul, Phi.1:21 … to live is Christ, and to die is gain. Mar.8:10 For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it.

Polycarp understood this. He was a conqueror in the v.11 sense. Polycarp was the Bishop of Smyrna in the early-to-mid-second century. He died for his faith in roughly ad 156 at the age of eighty-six. In a letter sent from the church in Smyrna to Phrygia (cf. Act.18:23), Polycarp’s own people described the events surrounding his death. Several times the proconsul pressed him to deny Christ, threatening to release the wild animals into the stadium. But he wouldn’t do it. And when the proconsul yet again pressed him, and said, “Swear by the fortune of Caesar,” he answered, “Since [you are] vainly urgent that, as [you say], I should swear by the fortune of Caesar, and [you pretend] not to know who and what I am, hear me declare with boldness, I am a Christian. And if you wish to learn what the doctrines of Christianity are, appoint me a day, and [you shall] hear them.” The proconsul replied, “Persuade the people.” But Polycarp said, “To [you] I have thought it right to offer an account [of my faith]; for we are taught to give all due honour [which entails no injury upon ourselves] to the powers and authorities which are ordained of God. But as for these [people], I do not deem them worthy of receiving any account from me” (Ante-Nicene Fathers I.41 c.10).

It went on like this for some time before Polycarp was tied to a stake to be burned. As the letter tells it, though, his body wouldn’t burn! Instead, one of the executioners had to thrust a dagger through the flames and into his side. Then he finally expired, his blood dousing the flame.

Among his last words to the proconsul were his famous quote: Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Saviour? (Ante-Nicene Fathers v.I p.41 c.9) Polycarp modeled the very charge Jesus had given to this church he later served as Pastor, and also to us through them.

And if we assume Polycarp grew up in the town where he ministered, it’s quite possible he was present, possibly in his early twenties, at the first reading of Jesus’ letter! Perhaps it was these words, this promise, that strengthened Polycarp at the hour of his death! And where does the confidence come from that a God Who could allow us to suffer and die at the hands of evil men could actually provide us with this sort of unending life?

The confidence comes from Him Who is the first and the last, who died and came to life (8). It comes from One Who Himself suffered and died at the hands of sinful men, as a sacrifice for our sins. It comes from One Who then rose again as the firstborn from the dead (Col.1:18; 1Co.15:20), conquering death and ensuring resurrection life for all who believe!

Conclusion

11 He who has an ear, let him hear what the Spirit says to the churches. Let him hear that being courageously fearless and enduringly faithful, even in the face of death, is not foolish! Let him hear that it makes no sense to fear those who kill the body but cannot kill the soul (Mat.10:28). It only makes sense, rather, to fear him who can destroy both soul and body in hell.

So, be faithful, my friends, be faithful. Seasons of tribulation may be upon us quite soon. So, we need to be ready. Be faithful even unto death, if that’s required, trusting completely in He who died and came to life (8), and also the crown of life (10), will be eternally yours!

At the Lord’s Table let’s now remember the death of Him Who gave His life for us, and so gives us life—receiving His grace to live our lives in a manner worthy of Him even as that leads us into persecution and suffering.

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Resources

Beale, G. K., and D. A. Carson, eds. 2007. Commentary on the New Testament Use of the Old Testament. Revelation, by G. K. Beale and Sean M. McDonough, 1081-1161. Grand Rapids: Baker Academic.

Beale, G. K., with David H. Campbell. 2015. Revelation: A Shorter Commentary. Grand Rapids: Eerdmans.

Black, Matthew, NT ed. 1974. The New Century Bible Commentary. Revelation, by G. R. Beasley-Murray. Grand Rapids: Eerdmans.

Bruce, F. F., ed. 1977. The New International Commentary on the New Testament. The book of Revelation, by Robert H. Mounce. Grand Rapids: Eerdmans.

Carson, D. A. 1995. Personal Notes from 20-Part Lecture Series on Revelation. Waukesha, WI: Elmbrook Church.

                  , R. T. France, J. A. Motyer, and G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. Revelation, by George R. Beasley-Murray, 1421-1455. Leicester, Eng.: InterVarsity.

Clements, Roy. 1981. Personal Notes from Introductory Sermon in a Series on Revelation. Cambridge: Eden Baptist Church.

Dockery, David S, ed. 2012. New American Commentary. Vol. 39, Revelation, by Paige Patterson. Nashville: Broadman & Holman.

Grudem, Wayne, ed. 2008. ESV Study Bible. Study notes on Revelation, 2463-2497, by Dennis E. Johnson. Wheaton: Crossway.

Hendriksen, William. 1940. More than Conquerors. Grand Rapids: Baker.

Ladd, George Eldon. 1972. A Commentary on the Revelation of John. Grand Rapids: Eerdmans.

Longman III, Tremper, and David E. Garland, eds. 1981. Expositor’s Bible Commentary, vol. 13, Hebrews-Revelation. Revelation, by Alan F. Johnson, 571-789. Grand Rapids: Zondervan.

MacArthur, John. 1999. The MacArthur New Testament Commentary. Revelation, 2 vols. Chicago: Moody.

Marshall, I. Howard, and Donald A. Hagner, eds. 1999. The New International Greek Testament Commentary. The Book of Revelation, by G. K. Beale. Grand Rapids: Eerdmans.

Morris, Leon, ed. 1987. Tyndale New Testament Commentaries. Vol. 20, Revelation, by Leon Morris. Downers Grove: InterVarsity.

Walvoord, John F. 1966. The Revelation of Jesus Christ. Chicago: Moody.

                  , and Roy B. Zuck, eds. 1983. The Bible Knowledge Commentary. Revelation, by John F. Walvoord, 925-991. Wheaton: Victor.

NEXT WEEK’S SERMON: To the Church in Pergamum, Revelation 2:12–17