2/12/20WELCOME
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Revelation 2.8-11
February 12th 2017
Meat
Okay. Last week we started in on the words that Jesus had for the second of the seven churches – that of Smyrna.
The name Smyrna seems to be derived from myrrh. Myrrh is an aromatic gum that is produced by a thorny bush in Africa and Arabia. It was used as a painkiller (Mark. 15:23; John. 19:39) and for embalming a corpse.
If we traveled 40 miles north from Ephesus we would come to the city of Smyrna, which claimed to be the “Glory of Asia.”
It was founded before 1200 B.C. then destroyed then it was rebuilt in 300 B.C. according to plans made by Alexander the Great.
It was considered a wealthy and beautiful city and the most important seaport of Asia Minor as it was on the direct trade route from India and Persia to Rome.
Archaeologists have found a number of different coins at the site and Smyrna is said to be the birthplace of the poet Homer.
The city was also a center of worship for Emperor Tiberius. In addition to the Emperor’s temple, the city was surrounded by a ring of temples and other buildings, which gave rise to the expression “crown of Smyrna,” because they resembled a crown.
Interestingly, one of Jesus’ promise to the inhabitants of Smyrna is a “crown” of life. I personally think God has a unique – even an ironic sense of humor in some of the things He does and says – this being one of them.
There was a large Jewish population in Smyrna who were hostile to the Christians. This population increased after the destruction of Jerusalem in 70 A.D. when Smyrna became a favorite settlement with Jews.
Apparently it was the Jews of the city that incited the uprising against the early Christian leader Polycarp in 155 A.D.
And so this brings us to our first major side bar on this study of Smyrna – Polycarp.
Here’s the deal. According to most – Christians – especially futurists – Revelation was written from Patmos by the apostle John around 90AD well after the fall of Jerusalem.
This presents a problem for preterism. Nevertheless, there have been some remarkable studied (like Ken Genrtry’s book, “The Fall of Jerusalem) that place the dating of Revelation well before 70AD.
This is a no-brainer to me when we consider the evidence. However, there is a problem when preterists discuss Brother Polycarp.
See, he was a well-known post-apostolic saint who was reputed to have personally known the apostle John.
If this is true, wouldn’t Polycarp have been really familiar with the destruction of Jerusalem (Polycarp was born in the same year as the destruction) through John and been an ardent non-futurist?
I mean wouldn’t he write (Polycarp wrote a letter called Epistle to the Phillipians) in such a fashion as to put all futurist ideas to bed while simultaneously promoting the preterist?
Then, if we add in that Polycarp had a disciple by the name of Irenaeus who wrote of looking forward to the resurrection!
What are we to say to all of this?
First of all let’s list what we DO know and then let’s list what we do NOT know.
KNOW
Polycarp was born in 70 AD and was martyred in 155 AD at the age of eighty-five.
He was the Bishop of Smyrna and he was the Bishop after the destruction of Jerusalem (since he was born the year it happened).
He became a leading second century post apostolic figure before the patristic age (the age of the church fathers).
His major writing, The Letter to the Philippians, is closely connected with the epistles and martyrdom of Ignatius.
That, about 110 CE, when Polycarp was forty years of age, Ignatius, while traveling to Rome (where he was put to death) passed through Smyrna and was warmly greeted by the church and its bishop Polycarp.
Ignatius then visited Philippi and after he departed some believers wrote to Polycarp and requested the he send them copies of “the epistles that Ignatius had written to him and to several other churches in Asia Minor.”
Polycarp not only complied but he added his own “cover letter” to the other epistles from Ignatius.
In his own letter Polycarp urges the reader to stand fast in the faith, to avoid heretical teachings, to look to the examples of martyrdom suffered by Ignatius and others, and to persevere in philanthropy and good works.
He concludes by saying that he is sending them copies of the epistles of Ignatius as they requested, and asks them to send him the latest news about Ignatius and his companions.
What else do we know?
We know that Ignatius and many other early post apostolic leaders included in their writings views and support for the resurrection.
To put it bluntly, if we did a line by line survey of all the writings of the Early Church Fathers we would discover over a thousand references to the coming resurrection.
The bottom line assessment of this last point is: “If Polycarp knew John (the author of the Revelation of Christ as tradition suggests) then John would have certainly taught him all about the destruction in 70 AD, and that the resurrection HAD occurred (as preterists maintain) and he would have made this information clear to Ignatius (and others) and the early church fathers would NOT have been writing about looking forward to being resurrected.
HOWEVER, LET’S TALK ABOUT WHAT WE DON’T KNOW.
First, many futurists maintain that the angel of Smyrna was Polycarp. Obviously if Polycarp was born in 70AD then the dating of Revelation would have to have been well after the destruction and Preterism is done.
But . . . we don’t know if this is true or not. Tradition suggests that it is but we do NOT know for sure.
Secondly, we do NOT know if John the Beloved knew Polycarp as tradition maintains. If John was taken and saved from the 70 AD destruction as Jesus intimated that he could be then he was obviously not a contemporary of Polycarp who was born that year.
Third, and this is important – especially as I understand resurrection today (which is NOT how the full Preterists see it).
But I see the resurrection continuing on as an active spiritual event that began at the resurrection of Jesus (who was the first-fruits of all humankind from the grace) occurred at His coming in 70 AD and CONTINUES to occur the moment people pass from this life to the next.
Having said this, if Ignatius and others were excited about being resurrected I do not see this as being in contradiction with Jesus Second Advent in 70 AD. In fact, almost all of the Early Church Fathers references regarding the resurrection speak only of it and say nothing about “Jesus Second coming” which is always tied to it in scripture.
The only time the ECF mention the resurrection in conjunction with Jesus second coming is several hundred years down the road which is enough time for corruption to enter over eschatological matters.
So, this is how I understand all of the things about Polycarp, the dating of Revelation, and the fact that those who followed in after him wrote of resurrection as though it was still something to which they look forward.
I don’t blame them – I do too.
Okay, let’s re-read what Jesus has John write to the angel of Smyrna – who again, most futurists believe was Polycarp but who I do not believe was.
Revelation 2:8 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,
We covered these passages last week and stopped where Jesus adds
“(but thou art rich – which we’ll discuss shortly. Then He continues and says)
“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. (and we have already covered verse 11)
Some interesting observations right off the bat.
The letter to the Church at Smyrna is structured around a series of contrasting opposites. Did you catch them? We read of both –
“a First” and “a Last”
a “was dead” – (and) – a “has come to life”
an acknowledgment of their “poverty” but the insight that they are “rich”
“a claim to be Jews” but the reality that they are “members of synagogue of Satan.”
Finally we also get . . .
“Even if you have to die” in contrast with “a crown of life”
Of all the seven letters, the letter to the Christians at Smyrna is the most complimentary. There is no word of condemnation from the Lord only praise and encouragement.
The Christians had endured persecution and tribulation from all sides. They refused to acknowledge the Emperor as Lord; refused to participate in the worship of the State. For this they would have been subjected to hostility and the confiscation of their property .
Jesus was aware of all of these trials and tribulations – even of their poverty – but reminds them that they actually are rich.
Of course we see the paradox of this statement which is created for us when we examine human existence in light of earthly economies and heavenly.
What is the paradox? Those who are poor in the things (abundances of this world due to their focus on eternal matters) are and will be rich in heavenly things.
This concept is made plain in Jesus parable (or real story) of Lazarus and the Rich Man where the applicable part of the story goes like this:
Luke 16:19-23 There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:
20 And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,
21 And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores.
22 And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried;
23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.
What is interesting about this parable (or as I said, real life story as it is the only parable of Jesus where He uses a proper-noun for once of His characters and the name is shared with His friend (Lazarus) who in fact did die and was then raised from the grave by Jesus. Anyway . . .
What is interesting about his story is nothing is assigned to the character of the rich man other than the fact that he was “well dressed and fared sumptuously every day,” and nothing more shared about the poor man other than he was a beggar that was laid at the rich man’s gate hoping to be fed from the “crumbs” that fell from his table.
Admittedly there is the implication that the rich man did not take measures to ensure for the care of the beggar but would only allow the crumbs to be bestowed upon him.
In any case they both died and it appears that the beggar (simply due to his beggarly state) went to Abraham’s bosom (or the paradise part of sheol) while the rich man went directly to prison.
The “thought,” (the simple idea) came to me not long ago that if God is perfectly just, and makes all things right, could it be that on the counter-balances of the eternities EVERYTHING is made just?
A time when all unfairness, injustice, and infliction is balanced with comforts and blessing or loss – depending on which side you stood in your life?
The parable of the Rich man and Lazarus does subtlety suggest this. In any case, riches and wealth on earth does seem to have the great potential to serve as a hindrance to the heavenly welfare of most souls. As a result, after a rich young man could not sell all he had and follow the Christ He says (in Matthew 19:23-24
“Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.”
To me, using the imagery of a camel entering the eye of a needle to illustrate how hard it is for a rich man to enter the Kingdom of God WHILE BEARING HIS LOAD OF WEALTH Jesus provides us with an illustration of what will have to happen to the rich man BEFORE he can enter the Kingdom of God – he will have to become poor – which, after this life, appears to occur in the Lake of Fire.
Again Jesus seems to speak to this idea of afterlife loss or rebalancing when He says in Luke 6
24 But woe unto you that are rich! for ye have received your consolation.
25 Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.
26 Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.
In Luke 12 (beginning at verse 15 Jesus says)
15 And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth.
16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:
17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?
18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.
19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.
20 But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?
21 So is he that layeth up treasure for himself, and is not rich toward God.
Right after teaching this Jesus adds:
22 . . . Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put
23 The life is more than meat, and the body is more than raiment.
24 Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?
25 And which of you with taking
26 If ye then be not able to do that thing which is least, why take ye thought for the rest?
27 Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.
28 If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith?
29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.
30 For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.
31 But rather seek ye the kingdom of God; and all these things shall be added unto you.
Those who choose to allow God to make them rich in the ways He chooses are, in my estimation, banking on such richness to come after his life. This seems to be the case with the believers at Smyrna – Christ admits to knowing their poverty but reminds them that they have laid up in heaven treasures where neither moth, thieve nor rust could corrupt.
The paradox of the believers earthly poverty compared to their heavenly wealth is reiterated by Paul where he said
2nd Corinthians 6:10 As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
These words are quite similar to the comparisons we find in Jesus words to the church at Smyrna.
Of course the principle behind believers choosing impoverishment in the things of the world in order to have wealth in the great beyond is based on what we might call spiritual philanthropy, or the condition were an individual – even those who are blessed with an abundance – choose to not lavish themselves in it but instead strive to focus on those things whereby they can bless others.
Paul wrote of Jesus in 2nd Corinthians 8:9 “For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.”
Later Paul gives us some insight to the problem of riches in the lives of believers, saying in 1st Timothy 6:8-11:
8 And having food and raiment let us be therewith content.
9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
Can a person retain their earthly wealth as their primary priority and enter into the Kingdom? It appears from all we have read that it is quite difficult.
And so Jesus here, while admitting to understanding the saints at Smyrna’s poverty, He reminds them that they, in actuality, are very rich.
It will be interesting to see what being rich in the things of God means after this life, won’t it?
All right, let’s move on.
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.
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.
The term blasphemy here is the same as the word blasphemy in other places but it SEEMS – SEEMS, DOLLY – to have reference to reproach for the faith rather that blasphemy against God.
The Greek word is composed of two others – See Greek 984 (blapto) – which means hurt or injure and Greek 5345 (pheme) – which means, “a saying” so in reality we can blaspheme God and/or man and here it seems to mean that the saints at Smyrna were being hurt by the things those who were calling themselves Jews were saying about them.
We aren’t given the reason for these reproaches but in all probability they were on account of their faith in Christ.
Who was doing the harm through sayings?
“them which say they are Jews.”
Now remember, Jesus is the one dictating these words to John. And He is the one who says that these maligners are merely “saying” that “they are Jews” but that they are NOT but are instead of the synagogue of Satan!
These are some serious imprecations toward these attackers.
First of all, for them to “say they are Jews” must refer to the fact that they are from the House of Israel, that Abraham was their father, that they even followed the outward demands of the Law.
To me this is not talking about phonies who had no real connection to the COI but actually did materially.
But as you know with the advent of Christ and His authoring and finishing the faith, at this point there was no difference between Jew and Gentile, bond and free, male or female or those who had been circumcised in the flesh verses those who had not.
God wants the circumcised of heart – the rest of the stuff mattered not.
Paul said something interesting in Romans 9:6
“For they are not all Israel, which are of Israel:”
Earlier, Paul said in Romans 2:28
28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.
I believe this is the same thing Jesus is saying here in Revelation – just because a person is out of Israel does not mean that they are Israel for those truly of Israel would have a heart for God and His commands.
See, just because a person came from Abraham, Isaac and Jacob, and were circumcised did NOT make them actual Jews in Jesus eyes. True Jews pursued the Tanack, and sought for truth, peace and righteousness.
These sorts in Smyrna was not Israel in the actual heart sense. Instead, Jesus said that they were of the Synagogue of Satan.
Smyrna was interesting as there were a number of Jews in all parts of Asia Minor but especially in Smyrna – why we don’t know.
We know after the destruction of Jerusalem – in the days of Polycarp – that the Jews were truly bitter enemies of the Christians in Smyrna.
In fact they were the ones who put Polycarp to a vicious death.
According to Eusebius (Ecclesiastical Histry iv. 15) when Polycarp was apprehended and brought before the proconsul at Smyrna, the Jews were the most furious of all in demanding his condemnation. And then when the mob sought to light him on fire Eusebius says that the Jews of that mob “ran to get the fuel.”
Perhaps, many years before this spirit resided in the hearts of some Jews in the place. Or maybe in anticipation of what was to come, Jesus describes the heart of these “non-Jew Jews” in Symrna and the way they would treat believers in the future.
Whoever and whenever Jesus makes it plain where they abided and originated saying that they
“are the synagogue of Satan.”
The synagogue was a Jewish place of worship but the word originally denoted the assembly or congregation and therefore this line could be read as the assembly of Satan or congregation.
The King James calls them “THE” synagogue of Satan but the revised call them “A” synagogue of Satan.
“The synagogue” supports a view that the was a one-time description, while “a synagogue” tends to picture something that could be used by the idealists or the historicists to represent all periods of time.
So instead of being real worshipful Jews they were in the service of Satan Himself, part of His congregation or team.
There are a few views relative to this term synagogue of Satan –
One, that this was before the 70 AD destruction and Satan was still in control but after the second advent (occurring in 70AD) Satan would be routed and rendered powerless, so where some may operate in what appears to be his congregation it is really all God.
Secondly,
This was still before 70 AD but Satan is still remains in control of those who are His, OR
Or this was written after 70 AD and Satan continues to be in control until Jesus returns – which is the view of most modern Evangelicals.
I tend to believe that Satan continues to have the ability to tempt and try but that God has had the victory nearly two thousand years ago through Christ and Satan has absolutely zero long term impact on things – he’s just serving as a spoiler and tempter – like he was in the Garden of Eden prior to the Fall – powerless but able to tempt.
So there is the setting for the believers at Smyrna. At verse 10 Jesus adds some things that are in my estimation just radical to consider as he says:
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.
Now, we have a multiplicity of things presented to us here in verse ten all of which are frankly intriguing. Lets break them down into bite-sized pieces – there are six of them:
Number one
“Fear none of those things which thou shalt suffer:”
I am forever amazed at the fact that in the face of life in this world, under the care and consideration of God and Christ, they allow and permit people to suffer.
And we are talking about some really egregious sufferings. Seriously – even out to this day where faithful, loving Christians are still afflicted with disease, difficulties, trials and woe.
I mean they claim Him as King and their lot in suffering.
In response believers acknowledge that His is always present with un in and through such trials but the trials will come and are not often removed!
Right here to the church at Smyrna Jesus Himself says:
“Fear none of those things which thou shalt suffer.”
And while I take solace in the directive to not fear amidst them it is a bit disconcerting to know that He who has the power to stop the suffering doesn’t!
It seems Jesus gets specific regarding the suffering these saints would endure as He adds:
2 behold, the devil shall cast some of you into prison,
Now think about this – could and would the devil appear and grab the Saints and toss them into prision. Yes, but how? Through other human beings!
But then we are provided with the purpose, the reason, Why, as John adds:
3 that ye may be tried;
Peter wrote the following in 1st Pe 1:6-9
6 Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations:
7 That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ:
8 Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:
9 Receiving the end of your faith, even the salvation of your souls.
Because of our once saved always saved mentality and the idea that His grace ensures out salvation we have a tendency to ignore that our faith is tried by God and for good reason.
The reason? Lets wrap today up by re-reading what Peter said:
7 That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ:
8 Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:
9 Receiving the end of your faith, even the salvation of your souls.
Q and A
Prayer
