Judging by Jesus' words, the persecutions experienced by the church of Smyrna were connected with conflict and even confrontation between this church and the local synagogue. Here we have before us a fairly typical situation, one can think, of a transitional period...
Judging by Jesus' words, the persecutions experienced by the church of Smyrna were connected with conflict and even confrontation between this church and the local synagogue. Here we have before us a fairly typical situation, one can think, of a transitional period. Indeed, most biblical scholars today tend to consider that the Book of Revelation was written either in the late 80s or in the 90s of the first century, already after the catastrophe of A.D. 70, which put an end to Jerusalem and the Temple, and to Jewish history itself in its former quality. Formerly the Church, like the Synagogue, was part of the large Yahwistic community.
Jews looked at the Church as a messianic movement within the Synagogue, a movement not entirely traditional, perhaps in the opinion of some not even having the right to exist in such a form, but still as an undoubtedly Yahwistic and even Jewish movement despite all its, as many thought, unorthodoxy. Now, however, after A.D. 70, the situation changed substantially. The Yahwistic community, the community united by the Temple and the sacrifices, ceased to exist together with its main sanctuary.
The Synagogue had to seek other forms of its existence and self-definition, spiritual, religious, and doctrinal. Now unanimity was required on questions that had earlier been considered secondary and open to differing opinions. Besides, now the conservative core of the Synagogue began to look with suspicion on every messianic movement, especially one that appealed not only to Jews.
A very serious fundamental rupture, previously impossible, was ripening between the Church and the Synagogue. Of course, it took shape definitively and was understood much later, but by the end of the first century its outlines had already appeared quite clearly. Formerly Christians were insiders for Jews; now they were becoming outsiders to them, and it was precisely this attitude toward them as outsiders, not the conflict and not even the persecution in themselves, that shocked many Christians.
What does it mean that the Synagogue pushes away the Church? Has the people of God split in two? And the Savior Himself answers this question: the people of God has not split in two; it is being torn in two by those who are ready to consider Christians outsiders, who want to get rid of them in an effort to preserve the supposed purity of this very people, purity as they themselves understand it. Such persecutions, such rejection, are not God's work but the devil's, and Jesus calls things by their proper names with complete clarity.
2 Of the following letters to the angels of the seven churches it may be necessary to speak first in general, and then particularly. In general we may observe, when the Israelites were to receive the law at Mount Sinai, they were first to be purified; and when the kingdom of God was at hand, John the Baptist prepared men for it by repentance. In like manner we are prepared by these letters for the worthy reception of this glorious revelation. By following the directions given herein, by expelling incorrigibly wicked men, and putting away all wickedness, those churches were prepared to receive this precious depositum. And whoever in any age would profitably read or hear it, must observe the same admonitions. These letters are a kind of sevenfold preface to the book. Christ now appears in the form of a man, (not yet under the emblem of a lamb,) and speaks mostly in proper, not in figurative, words. It is not till Rev 4:1, that St. John
enters upon that grand vision which takes up the residue of the book.There is in each of these letters,
- A command to write to the angel of the church;
- A glorious title of Christ;
- An address to the angel of that church, containing A testimony of his mixed, or good, or bad state; An exhortation to repentance or steadfastness; A declaration of what will be; generally, of the Lord's coming;
- A promise to him that overcometh, together with the exhortation, "He that hath an ear to hear, let him hear"
The address in each letter is expressed in plain words, the promise, in figurative. In the address our Lord speaks to the angel of each church which then was, and to the members thereof directly; whereas in the promise he speaks of all that should overcome, in whatever church or age, and deals out to them one of the precious promises, (by way of anticipation,) from the last chapters of the book.2:8 These things saith the first and the last, who was dead and is alive - How directly does this description tend to confirm him against the fear of death! Rev 2:10-11 Even with the comfort wherewith St. John himself was comforted, Rev 1:17-18, shall the angel of this church be comforted.
2:9 I know thy affliction and poverty - A poor prerogative in the eyes of the world! The angel at Philadelphia likewise had in their sight but "a little strength." And yet these two were the most honourable of all in the eyes of the Lord. But thou art rich - In faith and love, of more value than all the kingdoms of the earth. Who say they are Jews - God's own people. And are not - They are not Jews inwardly, not circumcised in heart. But asynagogue of Satan - Who, like them, was a liar and a murderer from the beginning.
2:10 The first and last words of this verse are particularly directed to the minister; whence we may gather, that his suffering and the affliction of the church were at the same time, and of the same continuance. Fear none of those things which thou art about to suffer - Probably by means of the false Jews.Behold - This intimates the nearness of the affliction. Perhaps the ten days began on the very day that the Revelation was read at Smyrna, or at least very soon after. The devil - Who sets all persecutors to work; and these more particularly. Is about to cast some of you - Christians at Smyrna; where, in the first ages, the blood of many martyrs was shed. Into prison, that ye may be tried - To your unspeakable advantage, Pe1 4:12, Pe1 4:14. And ye shall have affliction - Either in your own persons, or by sympathizing with your brethren. Ten days - (Literally taken) in the end of Domitian's persecution, which was stopped by the edict of the emperor Nerva. Be thou faithful - Our Lord does not say, "till I come," as in the other letters, but unto death - Signifying that the angel of this church should quickly afterseal his testimony with his blood; fifty years before the martyrdom of Polycarp, for whom some have mistaken him.And I will give thee the crown of life - The peculiar reward of them who are faithful unto death.
2:11 The second death - The lake of fire, the portion of the fearful, who do not overcome, Rev 21:8.