Smyrna: Maturity Through Adversity; Revelation 2:8-11
Revelation
2:8, “…who was dead, and came to life.” The word that is translated “was” here
is the verb GINOMAI
[ginomai] plus the noun for “dead.” GINOMAI is an aorist passive
indicative. The significance of this is that the aorist tense is understood as
a culminative aorist. The aorist simply summarizes the past action as something
that happened in the past, but it can have three different emphases. It can
either indicate the beginning of the past action, it can simply summarize the
past action, or it can use the past action as being complete. The culminative
aorist emphasizes the completion of the action. So the way the title should be
translated is “the one who became dead.” GINOMAI isn’t the verb to be, it is a word that means to
come into existence or that something happened. This is a passive voice,
indicating that He received the action of the verb; He received death. This
reinforces what Jesus said on the cross, that he did not die from the suffering,
he did not die from torture, He didn’t die from the crucifixion itself; He gave
up His spirit when he had completed the work of salvation. Then He is the one
who “came to life.” This is the verb ZAO [zaw], in the aorist active indicative. It means to live or to have life.
It is a culminative aorist indicating completed action in past time. So there
are two titles here for the Lord Jesus Christ. The first emphasizes His
infinity. He is infinite with respect to time, power and knowledge. The second
title indicates that He is one who has gone through extreme adversity and
suffering Himself. He is a God who is touched by the same adversities that we
go through.
Revelation
2:9, the basis commendation. “I know your works, and tribulation, and poverty,
(but thou art rich) and I know the blasphemy of those who say they are Jews,
and are not, but are the synagogue of Satan.” The words, “your works” is in the
majority text and should be in the translation. The term “works” (production)
is not specific, it is a general term, simply a summation of their production
in the Christian life. Jesus Christ is viewing them as the priest-judge of the
church and He is saying: “I know everything that is going on in your church.”
The verb OIDA [o)ida] indicates complete knowledge.
It is not an acquired knowledge but an intuitive knowledge based on His
omniscience. He knows immediately and completely everything that has gone on in
the congregation.
This
is followed in the text by the Greek conjunction KAI [kai], which in most translations as a simple conjunction: “and your
tribulation,” and that has missed the point of the text. There is a use of KAI that is prevalent in
Revelation and John’s writings which is called the ascensive use of KAI, and it fits this kind of
construction. “I know your works/production,” and then he is going to explain
which works/production he is emphasizing. So it should be translated, “I know
your works, even your tribulation and poverty.” The word for Tribulation
is the Greek word THLIPSIS [qliyij] which means to crush, to
press, to compress, to squeeze. Hence, it is translated various ways, as
tribulation—but not the Tribulation. He is talking about the adversity
or the affliction that these believers were enduring, about the negative
external pressures and circumstances of life, whatever they may be.
What
we see at the end of this verses is that there were two areas where they were
coming under opposition. One area came from the political system of Rome
because of their failure to bow their heads in allegiance to Caesar as god, the
other came from the large Jewish community that had existed in Smyrna since at
least the second century BC.
This large Jewish community was very much opposed to the Christians and in many
cases it was the Jews who were stirring up the Roman political power to oppress
and persecute the Christians. The word for “poverty” here is PTOCHEIA [ptwxeia]. This is talking about
people who have lost everything. They don’t have a home or material possessions
at all. The only thing they have is the clothes on their back, and this is the
result of the persecution and oppression that they were enduring. They have
lost everything because they were believers in the Lord Jesus Christ and had
refused to deny Him.
When
the Lord says, “I know your tribulation,” we should be reminded of a few
verses. John 16:33, “These things I have spoken unto you, that in me you might
have peace. In the world you shall have tribulation: but be of good cheer; I
have overcome the world.” That is, as you are living in the cosmic system,
surrounded by those who are politically opposed to Christianity, surrounded by
those ho have rejected God, you will constantly come under opposition,
persecution and adversity. However, “in me you shall have peace.” It is a subjunctive
mood in the verb there, indicating that it is potential and is dependent on the
believer’s volition as to whether or not he is applying doctrine in order to
have peace. Then the Lord concludes, “Be of good cheer; I have overcome the
world.” Jesus Christ overcame the world. This is the same verb NIKAO [nikaw] that we have in the
overcomer or victorious passages at the end of each of the Revelation letters,
meaning that we overcome the cosmic system as advance and mature in the
Christian life. As we apply doctrine we learn to have peace even in the midst
of all of the things that Satan throws at us via the world system. That doesn’t
mean that Satan is personally attacking, but Satan is the head of the cosmic
system and he has developed many different ways to attack the thinking of
humanity in order to blind us to the truth of the gospel and in order to
distract Christians from advance in the spiritual life. So the Lord reminds the
disciples, “in the world you will have tribulation”—THLIPSIS, adversity; “but be of good
cheer,” i.e. the inner happiness that we share with the Lord Jesus Christ as we
apply doctrine, “I have overcome the world.”
In
Romans 5:3 we understand some of the dynamics of adversity in the Christian
life. “And not only that, but we [maturing believers] glory in tribulations
[adversities] also: because know that tribulation [adversity] produces
perseverance…” Adversity is that which the Lord uses to give us the
opportunities to trust Him, to see Him work, to see Him supply our needs in the
midst of the most egregious circumstances, and through tat the Holy Spirit
produces spiritual growth and maturity in our lives. This prepares us so that
when the kingdoms we will rule and reign with the Lord Jesus Christ. One of the
other reasons that we go through this kind of adversity is so that we can
comfort other believers. As we go through certain kinds of adversity in life,
and as we mature and get up into our fifties or sixties, and we have gone
through this using the Word of God and applying the faith-rest drill and all
the problem-solving devices, that gives us an opportunity for when we see the
same kind of thing happening to some younger believers we can be an
encouragement to them.
2
Corinthians 8:2, “How that in a great trial of affliction [relating to their
poverty] the abundance of their joy and their deep poverty abounded in the
riches of their liberality [in reference to their giving]. They gave out of
their deep poverty. They didn’t have anything, nevertheless they gave in order
to supply the needs of other believers in Jerusalem.
Revelation
2:10, “Do not fear…” Fear is at the
core of human experience ever since the fall of Adam in the garden. When God came into the garden after they had
eaten of the fruit they ran, they hid, they tried to clothe themselves. They
hid because they were afraid. That was the first emotional byproduct of the sin
nature; it is the basic orientation of the sin nature. We are afraid that we
are not going to get anything, that we are going to lose what we already have.
Fear is the sense that we will never have what we should have, that we will
never be what we could be. Fear is the sense that whatever we do have we are
going to lose. It is the sense that something is going to happen and we are
going to be destroyed, that any number of bad things could happen to us. The
thing is, we never know what will happen, there is always this underlying sense
of anxiety or worry or fear about life itself, that somehow we may lose
everything and we may be without any help. It generates insecurity, anxiety
and, as a result, loss of confidence in life. Often it is simply the
uncertainty of life that we fear. Man wants to have stability, security, a
sense of significance in life; and ye, without a relationship to go, no matter
how much he achieves or accomplishes there is still no certainty, because we
live in a fallen world and anything could happen. So there is always this
underlying note of fear in the fallen soul. We learn from Scripture that the
more things we fear, the more things we will fear. Fear eats up our Christian
life. The more things we give ourselves to fear, the more fear will control us.
You more we are controlled by fear, the more fear will shut down our spiritual
life. As we are controlled by fear and its related sins, such as worry and
anxiety, and the more we are controlled by them the less we will be able to
trust in God. So fear and its related sins are the most devastating assault on
the faith-rest drill and on the believer’s advance to spiritual maturity.
So
the Lord commands and comforts them by commanding them. It is a present active
imperative indicating that this should continuously characterize their life.
The present imperative indicates standard operating procedure, it emphasizes an
ongoing character quality in the life of the believer. “Do not fear any of
those things.” It is a broad category. Whatever it is that is your area of
fear. “Do not fear any of those things which you are about to suffer.” This was
originally directed to this congregation in Smyrna but there is clearly
application there for us because we don’t know what adversity we may go through
or face. What the Lord says to us is, don’t fear any adversity you are going to
face.
Then
He says, “indeed, the devil is about to throw some of you into prison…” There
will be a period of persecution, and the devil is behind it. He is not saying that Satan is going to come
down and engineer this. Satan is not omnipresent. He stands in the throne room
of God accusing believers, but he uses his system—the fallen angels as well as
the cosmic system—to carry out his deeds. So the Bible is talking about him as
the head of his entire system that is in opposition to God. The wpord “devil”
is the Greek word DIABOLOS [diaboloj] which means a slanderer or
accuser, one who is verbally assaulting someone. This is the Greek name for the
fallen angel we call Lucifer who declared his independence from God and desired
to usurp the power and the authority of God and to take to himself the prestige
and position of God. This is found in Ezekiel 28 and Isaiah 14. But because he
failed and was strategically defeated at the cross he seeks to attack
unbelievers by blinding them to the truth and to attack believers by
distracting them from dependence upon God, studying the Word, and he seeks to
destroy the testimony that believers will develop against him in the angelic
conflict. 1 Peter 5:8 says that he is our adversary who prowls about like a
roaring lion, seeking someone to devour. Satan is always out there through his
various methods seeking to destroy the testimony of believers. But the role of
the believer in the church age is to be a witness to the grace, integrity and
love of God.
These
believers are warned that they will be thrown into prison, “that you may be
tested.” The word for testing is PEIRAZO [peirazw], second person plural, “you all.” So the whole
congregation is going to be tested. The subjunctive mood emphasizes the
possibility or the potential of testing. Every believer will go through various
categories of adversity in the Christian life. PEIRAZO indicates an evaluation procedure, and testing is
the means by which we are advanced in the spiritual life. We go through all
kinds of tests which are related to people, to circumstances, to our own sin
nature. The test is often whether we are going to control the sin nature; are
we going to apply doctrine so that we don’t sin as opposed to yielding to the
sin nature, which is always the simplest course of action. This verb is an
aorist passive subjunctive and the next verb, “and you will have,” future
active indicative of ECHO [e)xw] which indicates the
indeterminate future but it still has a sense of immediacy, it is going to be
soon. It is talking about that specific congregation; “and you will be tested
and have adversity for ten days.”
That has brought up a series of interpretations. What are the ten days? There are a number of different options that have been suggested. Three of these options don’t hold water. These are that these ten days were ten periods of persecution. The trouble is that that kind of a breakdown doesn’t fit the sense of immediacy that this passage has for that congregation. It also violates the rule of literal interpretation. When the plain sense of Scripture makes common sense, make no other sense. Therefore take every word at its ordinary, usual literal meaning, unless the facts of the immediate context studied in the light of related passages and axiomatic and fundamental truths indicate clearly otherwise. The problem is that we can’t pinpoint which ten days this was. But we don’t need to. We do know that during that period of time, the period of about 86-95 AD, there were numerous outbreaks of regional persecutions. This could refer to any of those. What was going on here was simply that they were being warned that there was this tense ten-day period on the horizon. The purpose for this was testing, and testing is what the Lord uses to bring about maturity, James 1:2-4. The issue is whether we are going to look at those adversities as a challenge to the doctrine in our soul and look at it as an opportunity to apply the Word so that we can use that adversity as a springboard to spiritual growth, as a means of increasing the momentum of our spiritual advance, or whether we are going to look at that as just another obstacle that gets in the way of accomplishing our agenda in life as opposed to God’s agenda.