To each church in the letters in Revelation 2 and 3, Christ says, "I know your works." People with an incomplete knowledge of Christianity will argue almost endlessly and quite vociferously that no works are needed for salvation. These people are simply, if energetically and zealously, confused.
Salvation is indeed a free gift; it cannot be earned by anyone's works. But that does not mean Christianity has no works. Why would Christ say, "I know your works," if He did not expect people to have them as part of their way of life, as part of Christianity, and if He was not, in most cases, disappointed at the way that the people were working? Christianity does have works as a major part of its makeup.
Herbert Armstrong used to explain salvation and grace and works in an understandable and accurate way. He said, "If I freely offered to give to you one million dollars, but you have to meet the condition of walking across the room to get it, you haven't earned the money by simply walking across the room. You worked during the walk, you met a condition, but the money was still a gift. If the gift had not been offered in the first place, no amount of walking across the room would have earned it. You could have walked from here to Tokyo if you wanted to, and it still would not have earned you that gift. The gift had to be freely offered first."
Think of this in terms of eternal life. No amount of work, no degree of quality of work, can earn that gift for us. We do not have immortality inherent in us, for immortality is something that must be given as a gift. This is what God offers us. He offers us the opportunity to be born again into the Kingdom of God, thus receiving the gift of eternal life. It must be given and received as a gift. However, it is given on the conditions of faith, repentance, and remaining loyal to Him and to His way.
It is in the area of loyalty that works play a major role. We show our loyalty by the way we talk, what we talk about, who we fellowship with, and what we do with our time, our knowledge, and energy. In short, we show our loyalty by our works—that is, by our conduct—and what we produce with what we have been given.
John W. Ritenbaugh
Love and Works
Apparently, a certain number of people today fit the Smyrnan category: They have no major flaws worth mentioning. They are not self-righteous, for that would be pointed out as a major flaw, as said of Laodicea. The Laodicean church is wealthy in physical goods and assumes spiritual wealth, but this is a false self-assessment. Smyrna is apparently of little material wealth, but rich spiritually, as Christ attests (Revelation 2:9).
However, Christ commands those of Smyrna to overcome just like the others if they will be in the Kingdom of God. No one is without sin (Romans 3:23), so Smyrna must grow in faith, love, and obedience like the rest. Some in Smyrna will be tried in tribulation and persecution—jailed and tried to the point of death. Some of them may even die as martyrs! As Christ says, He will prune even a good branch that it might bear more fruit (John 15:2).
The Seven Churches: Smyrna
Smyrna is the only one of the seven to receive no criticism whatsoever from Christ! Philadelphia does not receive harsh criticism, but Christ says it has "a little [spiritual] strength," while He mentions nothing at all negative about Smyrna.
The Seven Churches: Smyrna
This letter to Smyrna is unique in that it contains no criticism or rebuke. The one to Philadelphia runs a close second in this regard: It contains more praise, but also a slightly negative aspect when Jesus says that they have but a little strength (Revelation 3:7-13). Smyrna's letter contains neither as much praise on the one hand, nor the slightly negative observation on the other.
The letter is also unique in its length, containing just four verses. (In contrast, the letter to Thyatira spans twelve verses.) It is so brief that it almost appears abrupt. Jesus gives neither a lengthy admonition to repent, nor much praise. To use a military metaphor, it resembles a commander's final instructions to his company of Special Forces. They are alreadyfocused and disciplined, aware of what is expected of them, wholeheartedly committed to their duty, and willing to go to their deaths for their cause, if need be. Unlike new recruits or infantry misfits who continually have to be reminded of the basics, these are seasoned veterans. This letter is from the Captain of their salvation to a unit that knows its marching orders and has been following them faithfully. Little needs to be added.
The letter to Smyrna also has death as a recurring theme. Death is directly mentioned three times in these four verses, and the name Smyrna contains a probable fourth reference as well. Jesus Christ refers to His own death, points to their death as a finish line, and also mentions the second death. While He is not warning that their deaths are imminent, these references combine to produce a sober message.
Smyrna means "myrrh," a highly valued spice. Many of its uses in Scripture fit with what we know of the church at Smyrna. For example, myrrh was a primary ingredient in the holy anointing oil that God commanded Moses to make (Exodus 30:22-33), which was used to consecrate the Tabernacle, the Ark, two of the altars, all of the utensils, as well as Aaron and his sons. In Smyrna, we likewise see a people who are set apart and consecrated, whose lives are dedicated in service to God despite the cost.
A second use is found in the book of Esther, where the eligible maidens were prepared for twelve months before they were sent to meet the king (Esther 2:12-13). For the first six months of their preparation, they were purified with the oil of myrrh. Looking at this spiritually, myrrh could represent purification before being able to meet the King of kings, Jesus Christ. From what we read of Smyrna, this also parallels their situation.
A third use of myrrh helps to understand why it is linked with death. In Mark's account of the crucifixion, Jesus is offered wine mixed with myrrh (Mark 15:23). Easton's Bible Dictionary points out that the Jews commonly did this for prisoners because it would render them insensible during their torture. The myrrh used in this concoction is thought to be a species that had many of the characteristics of opium. Here, then, myrrh was a drug given to dull the senses of those who were condemned to death—and Jesus rejected it. Considering Christ's letter to Smyrna in this light, we see a people who may not all actually be condemned to death, but who are still admonished to be faithful until death. Christ set the example of this, rejecting the option of compromise that would have eased His sacrifice.
A fourth use of myrrh also refers to death, as myrrh is a spice used for embalming bodies. More specifically, Nicodemus used it to prepare Christ's body for burial (John 19:39). For this reason, myrrh is often associated with bitter circumstances. Realizing what the people of Smyrna were going through, it is fitting that their name would mean myrrh.
After addressing His letter to the "church of myrrh," Jesus draws attention to the fact that He was dead but "came to life" (Revelation 2:8). In doing this, He encourages them by highlighting His own experience. To this church of bitter circumstances, He says, in essence, "I was martyred too, just as some of you will be. But I was resurrected, and now live eternally." He reminds them that He has overcome death, and that it is not the end (I Corinthians 15:50-57).
David C. Grabbe
Smyrna: Faithful Until Death
Note that each of these congregations—those in Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia and Laodicea—was located in a Gentile city, and in all probability, each congregation's membership was primarily Gentile. It is quite likely that in each congregation the Jews were a minority.
Recall that the Romans ravaged Jerusalem in AD 70, and its Christians had to flee to Pella to save their lives. It is highly probable that none of these congregations had any communication with any survivor of the first congregation in Jerusalem. All of the apostles except John were dead, and he had been banished to Patmos. This circumstance was far different from the one in which the church was founded.
Were these Gentile congregations still part of the true church? Were they free of flaws and perfect in their character, attitudes, and doctrines? Would such a negative judgment eliminate them from being a true assembly?
Consider these further factors: Revelation 2:4 commends the congregation in Ephesus for doctrinal vigilance but castigates it for leaving its first love. Revelation 2:9-11 shows Christ commending Smyrna for being spiritually rich, but He also admonishes them to overcome. Despite His commendation, they are not a finished product.
Revelation 2:13-15 praises those in Pergamos for not denying their faith, but its members are doctrinally divided, and they permit heresy to continue. Revelation 2:19-20 presents Thyatira as growing in good works, but its members tolerate heresy and are guilty of sexual immorality.
Revelation 3:1, 4 exposes Sardis as spiritually dead, though it contains a few who remain undefiled, indicating that its members have virtually lost their faith and are capable only of dead works. Revelation 3:8, 11-12 reports that those in Philadelphia are faithfully enduring, but Christ admonishes them to hold fast and overcome. Finally, Revelation 3:15, 19 judges Laodicea as spiritually bankrupt and gives it no commendation at all. The congregation is strongly advised to be zealous and repent.
What does a composite picture of these congregations reveal?
1. All seven of them are admonished to repent, hold fast, or remain faithful.
2. Only two of them, Smyrna and Philadelphia, receive strong commendations and no listing of their sins and other shortcomings.
3. Two of them, Pergamos and Thyatira, receive a lesser commendation and fairly strong rebukes for sexual immorality and allowing deceivers into the congregation.
4. Two of them, Sardis and Laodicea, receive strong rebukes and no commendations.
In terms of a true church in a single corporate body, what do we see? Only sixty years or so following Christ's resurrection, we have a mixed bag as regards overall stability and righteousness.
Even so, is any one of them not a true congregation, an assembly of truly called-out ones? Does Christ in any way say that even one of them was no longer part of His church, His body of people? Not in the least. There are, however, warnings that, if they did not repent, some within their fellowship might not be within the Body of Christ in the future. Two things are sure:
1. Some of these congregations are clearly spiritually better than the others.
2. Some of them are decidedly awful, even though, using carnal judgment, they may outwardly appear good.
Since Revelation is an end-time book, the overview given in Revelation 2 and 3 is especially significant at this time. It is forecasting what things will be like just before Christ returns, and He uses these first-century congregations to illustrate His forecast for our time.
Remember that God is judging us individually within each group. An attitude that we should not allow to grow in us is to think that we are the only ones who retain a true-church identity. The other side of that same concept is that, even if we agree that others are still part of the true church, we are still better than they are—indeed, everybody else is Laodicean by comparison.
This unmistakably holier-than-you attitude is extremely destructive to true brotherhood and proper fellowship and unity. Luke 18:9-14 records this teaching of Christ concerning self-righteousness and its effects on these matters. Those who elevate themselves in their judgment of themselves as compared to their fellow members bring on themselves this condemnation. God does not justify them when they make this kind of judgment.
John W. Ritenbaugh
Is There a True Church?
Both Smyrna and Philadelphia are beset by those who claim to be Christian but are not. Because Smyrnans are more truly righteous than some others in the end-time church, Satan hates them and brings heavy religious persecution on them (II Timothy 3:12). They may be some of those in Daniel 11:32-35 who show strength in the face of such persecution and "carry out great exploits."
The Seven Churches: Smyrna
Who are these people who say they are Jews, but are not? Jesus also refers to them in His letter to Philadelphia (Revelation 3:9). Remember, these letters are written to the church of God. In His eyes, when there is true faith in Jesus Christ, there is no distinction between Jews and Gentiles. Paul mentions this repeatedly in his epistles (Romans 10:12; Galatians 3:28; Colossians 3:11). "Those who say they are Jews" does not refer to physical descent, as there is no spiritual benefit in being of one race or ethnicity. A church member has no spiritual reason to claim—truly or falsely—to be a physical Jew.
The key to this puzzle is found in Romans 2:28-29:
For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.
Applying this to the letters in Revelation, some claim to have a circumcised heart, but they really belong to Satan's assembly. The same situation appears in the Parable of the Wheat and the Tares (Matthew 13:24-30). The wheat and the tares look identical until fruit is produced. At that point, it becomes apparent which is genuine wheat and which is not. Thus, Jesus teaches that we will know people by their fruits (Matthew 7:16-20). Recall also that the workers in the parable are commanded to leave the tares in with the wheat. We see this in Revelation—people with circumcised hearts being troubled by those without them.
In Romans 2:29, Paul provides a trait of those who are converted, and by implication, those who are not. Those with circumcised hearts will have their praise from God. By contrast, those with uncircumcised hearts will seek the praise of men, and what God thinks is an afterthought (see John 12:43). The unconverted are more concerned with the appearance of righteousness before other men than they are with true righteousness before God.
The Pharisees are a good example of this. They made sure that people knew when they were fasting, the frequency and amount of their offerings, and all of their good deeds. They were quite concerned about prestige, honor before men, and the social pecking order. Much of their reasoning process revolved around how things would look or what other people would think. Obviously, these thoughts are not inherently wrong and are often good things to ponder. However, they become wrong when appearance rises higher in priority than righteousness and truthfulness—when it becomes a façade or a pretense.
The members of the Smyrna church, though, are facing persecution because they are more focused on what God thinks than what man thinks. If they sought praise from men—if they wanted to please the people around them—they would not be so readily targeted for persecution. Their beliefs, however, are solid convictions rather than mere preferences, and because carnal man despises the things of God (Romans 8:7), carnal men within—and without—the fellowship persecute them. These pseudo-Jews, as it were, seeking the praise of men rather than God, are verbally cutting down the converted members. Jesus says that He is aware of it—He sees what His people suffer—and He will make it right in His own time.
David C. Grabbe
Smyrna: Faithful Until Death
Jesus declares, "I know your works, tribulation, and poverty (but you are rich)." This contrasts directly with the church at Laodicea, which has worldly riches yet is spiritually poor (Revelation 3:17), while those at Smyrna are materially poor yet spiritually rich. God counsels the Laodiceans to buy gold that had been tried in fire, meaning to seek the true riches that come by accepting God's tempering and by rejecting compromise.
However, Christ points out that the Smyrnans are already enduring tribulation—already experiencing pressure, which is what the underlying Greek word literally means. They suffer affliction, anguish, persecution, and trouble. They are already buying the gold, tried in the fire of persecution. Because of their fidelity, they do not take the easy way out when it would mean being unfaithful to God.
Jesus then remarks that He knows "the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan." The Greek word for "blasphemy" is primarily used in reference to blasphemy against God, but it can also be used with regard to blasphemy against men. In Matthew 15:19, Ephesians 4:31, and I Timothy 6:4, it means slander, abusive language, or evil speaking—what the King James calls "railing."
David C. Grabbe
Smyrna: Faithful Until Death
Consider that this is Christ's message to His church just before the end, and this is what is most important for His people as we approach the end. Doctrine is mentioned seven times. Is that interesting in light of the times in which we live? We are seeing a major part of the church going haywire on doctrine! Is there something in the letter to Thyatira that mentions things that are happening in that group?
The letters contain at least eleven warnings to these seven churches but also at least twelve promises. Christ mentions faith, patience, conduct, and doctrine. But the two greatest, related concerns for His church at the end are works (Revelation 2:2,9,13,19; 3:1,8, 15) and overcoming (Revelation 2:7,11,17,26; 3:5,12,21).
Today, an awful lot of people are interested in church government at this time. It is not even mentioned by Christ! There are people who are interested in rituals, sacraments, and ceremonies, of which would be things like baptism or the Passover. But nothing in the seven letters alludes to these things. Nor is there anything in them about preaching the gospel around the world. These things have their place, but what we see is Christ's concern with doctrine, conduct, warnings to repent, and promises of reward.
Now these things that are not mentioned are less important than faith, repentance, and holiness, all of which directly impact on doctrine, conduct, and receiving the promises. All of these are bracketed between His statements about works and overcoming.
John W. Ritenbaugh
Revelation 2-3 and Works
What Is the 'Synagogue of Satan' (Revelation 2:9; 3:9)?
The word synagogue comes from a Greek word meaning "assembly of men" or "congregation," and it was used much like the English word "church." The "synagogue of Satan," then, is an assembly or congregation—a church—made up of the individuals who "say they are Jews, and are not." The term "Jew" is used here in a spiritual sense.
Notice the apostle Paul's definition of a spiritual Jew in Romans 2:29: "He is a Jew who is one inwardly, and circumcision is that of the heart, in the Spirit, and not in the letter; whose praise is not from men but from God." In this case, it is not one's physical race that counts, but his spiritual condition (Galatians 3:27-29; Romans 4:16). True Christians are spiritual Jews because Jesus says in John 4:22, "Salvation is of the Jews."
Those in the "synagogue of Satan" say they are spiritual Jews—pretend to be real Christians—but are not. This false church was already developing in the days of the apostle John, masquerading as God's true church. It had congregations in the cities of Smyrna and Philadelphia in Asia Minor even at that early time. It and its daughter churches are further described in Revelation 17.
One of the hallmarks of Satan's activities is deception, particularly counterfeiting the things of God. "For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder! For Satan himself transforms himself into an angel of light. Therefore it is no great thing if his ministers [servants] transform themselves into ministers of righteousness, whose end will be according to their works" (II Corinthians 11:13-15). Jesus says we will know such false ministers by their fruits (Matthew 7:15-20). Thus, we should make sure that the church we attend and its ministers are following biblical doctrines and producing the fruit of righteousness. Otherwise, it may well be a "synagogue of Satan."
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