The Oppressed Church at Smyrna
Revelation 2:8-11
This letter is the second in a series of seven letters written to churches in Asia Minor at the end of the first century AD. In these letters, John gave a personal message from Christ to each church. Each message expressed Christ’s up-close perspective on the spiritual condition of each one. Just as we benefit from other New Testament (NT) letters (e.g., Romans, 1 Peter, 1 John, etc.), we should benefit from these. As we read them, we should evaluate our own spiritual condition today, both as individual believers and as a church.
Some Background on the City of Smyrna
Smyrna was about 35-40 mi. north of Ephesus and was another prominent city in Asia Minor that stood out for remarkable reasons:
Smyrna was a commercial center.
It was situated at a crucial, northwestern junction on the road that served as the primary land route towards other inland cities. It was also situated next to a long harbor off the Aegean Sea. The harbor’s especially deep waters were an ideal landing spot for large boats needing to dock and transfer cargo. All major trade of the Hermus River Valley flowed through the markets and harbor of Smyrna, forming a bustling commercial center.
Some suggest that Smyrna was a heavy exporter of myrrh. Myrrh was an aromatic yet bitter substance applied to dead bodies or mixed with wine to form a sedative. It’s quite possible that the city’s name has something to do with this substance since the Greek words for Smyrna and myrrh are closely related. If so, the name fits well with the theme of suffering and death that permeates this letter.
Smyrna was a cultural center.
People admired Smyrna’s beauty. A variety of famous temples to Greek and Roman gods lined a beautiful, winding roadway called the “Street of Gold” and its other streets were paved and well-maintained. A cluster of other stately buildings was called “the Crown of Smyrna” and an elevated acropolis on Mount Pagos all supported the city’s reputation as an attractive, desirable destination. Beautiful groves of trees lined the streets of outer areas in the city.
Smyrna boasted other cultural benefits, including its claim as the birthplace and childhood stomping grounds of Homer, the infamous author of the Iliad and Odyssey. Records indicate that science and medical advancements also flourished here. In fact, some believed Smyrna to be the ideal city on earth.[1]
Smyrna was a civic center.
Its origins trace back before 1000 BC as a Greek settlement, but it’s significance increased as it aligned with the rising Roman Empire. Because of this early allegiance in contrast to other Greek counterparts in the region, Rome chose Smyrna as the coveted site for a shrine commemorating that region’s eventual alliance with Tiberius Caesar. These factors encouraged civic pride among its residents, who prided themselves in their longstanding loyalty to Rome and wore their worship of Caesar as a badge of honor.
An earthquake leveled this city in AD 177, but the Roman Emperor Marcus Aurelius rebuilt it. Of the seven cities mentioned in Rev 2-3, only Smyrna remains today. We call it Izmir and it hosts approx. 200,000 people residents.
A Personal Introduction from Christ
Once again, Christ introduces himself to the church at hand by repeating details from John’s majestic description of him in Rev 1:9-20. For the church at Smyrna, he highlighted two things to encourage their faith and perseverance.
“First and Last”
First, he highlighted his identity as “the first and the last” (Rev 2:8; cf. 1:17). This description of Christ originated with the prophet Isaiah centuries before as a description of Yahweh, the one true God (Isa 44:6; 48:12). This truth alone would encourage the believers at Smyrna for though they lived in the shadow of many pagan gods and temples and under the greater shadow of the Roman empire cult which revered Caesar as a god, they served the one true God who overshadowed them all. This description also teaches the deity of Christ, and it emphasizes his timeless nature. Empires rise and fall and proud, successful cities like Smyrna enjoy long and storied histories, yet Christ existed first before all empires, cities, gods, and rulers, and he will outlast them all as well.
“Dead and Alive”
Second, Christ highlighted his past and present status as he “who was dead and came to life” (Rev 2:8; cf. 1:18). This is significant because it contrasts him with the Roman Caesars so revered by their city. These powerful men lived and died, but Christ died then lived. This description also offered them much-needed hope as they faced an imminent threat of dying a martyr’s death as the consequence for their loyalty to Christ. Though martyrdom loomed in their pathway ahead, they followed the Savior who had traveled that road before them and could guarantee their safety on the other side.
A Positive Assessment of the Church’s Spiritual Condition
Apart from this letter, we know little about the church at Smyrna. Luke records no insights into its beginning in Acts and the NT mentions it nowhere in the epistles. The most likely assumption about the church’s origin is that it began as a result of Paul’s ministry in Ephesus, when “all who dwelt in Asia heard the word of the Lord Jesus” (Acts 19:10).
They suffered persistent oppression.
That said, Christ’s message to this church paints a fascinating picture that juxtaposes positive reviews with negative circumstances (Rev 2:8-11). By positive reviews, I mean that Christ gives no criticism of the church’s spiritual condition, unlike the church at Ephesus whom Christ criticized for having “left their first love” (Rev 2:4). Instead, he offers nothing but empathy for the hardships they endured.
Twice in this brief message, Christ describes the church’s experience as tribulation, which may also be translated as affliction or oppression (Rev 2:9-10). This concept may be the result of all kinds of difficult circumstances, from persecution by others to poor physical health. Whatever the cause of this suffering might be, this word emphasizes the limitations and internal anxiety that these hardships produce.
Their oppression caused financial struggles.
What was the cause for their oppression and anxiety in Smyrna? Wasn’t this a wonderful place to live? Well, it was – just not for Christians. Though Smyrna was a wealthy financial hub, those who followed Christ found it difficult to benefit from this opportunity. Rather than increase their wealth, they fell behind financially (Rev 2:9). The word poverty describes being behind financially due to a severe shortage of resources. Despite this unfortunate disadvantage, Christ reminded them that though they were poor according to material and monetary norms, they remained wealthy in an eternal and spiritual sense. Christ had already taught this principle during his earthly ministry when he said, “So is he who lays up treasure for himself and is not rich toward God” (Luke 12:21).
Their struggles were caused by slander.
What was the cause for their poverty? Christ blamed their financial struggles on the “blasphemy of those who say they are Jews and are not” (Rev 2:9). Historical records show that Smyrna hosted a sizable Jewish population. It seems that many of these Jews remained unsaved and valued their favorable position with Rome. As a result, they slandered the reputation of the Christians in this city (the word blasphemy means slander). Christ abhorred this activity so strongly that he described not just as unbelieving Jews, but as “the synagogue of Satan” (Rev 2:9). This reminds us of told the Pharisees, during his earthly ministry, that they were “of your father the devil” (John 8:44-45).
What did this slander entail? Though Christ doesn’t give an exact answer, history tells us that Jewish people accused Christians of various things to Roman authorities. They did this to distance themselves from Christians and secure more favorable treatment from Rome. They also did this because they rejected Christ as God and Savior and resented the believers for spreading this message. Common points of slander included:
- Cannibalism: due to misunderstandings about the Lord’s Table
- Immorality: due to misunderstandings about their love feasts
- Divisiveness: due to hatred that developed when family members converted
- Atheism: due to their rejection of pagan gods
- Arson: due to their frequent mention of fire (i.e., the Spirit, judgment, etc.)
- Treason: due to their rejection of Caesar as a god
Their oppression was going to get worse.
In his messages to other churches, Christ often announces something about coming to visit them soon. Though such an announcement would have been an encouragement to this church for sure, Christ takes a different approach with them. He tells them instead that more oppression was coming.
As he made this announcement, he prefaced it by saying, “Do not fear any of those things which you are about to suffer” (Rev 2:10). In other words, “Don’t be frightened away from following Christ by the difficult things that you’re about to go through.” So, what were they about to go through that would be so scary?
They were going to transition from their current experience of struggling to make ends meet due to their wrongfully damaged reputations to being imprisoned for their faith. By linking Satan (Rev 2:9) with the devil (Rev 2:10), we can surmise through the slander of antagonistic Jews, Satan would bring about the imprisonment of Christians in Smyrna.
This intensification of suffering would be more frightening that you we might suppose. For instance, if the Roman government imprisoned a person locally, they did so on a temporary basis not a long term. So, if you were imprisoned in Smyrna, you could expect a swift trial that resulting in one of two outcomes, acquittal or final sentence, which would often be death by execution. Executions could be by hanging, beheading, or slaughter by gladiators and wild beasts in the Coliseum or a local stadium. Even if acquitted, those who endured an imprisonment and trial would have been treated so poorly and publicly that their reputation would be marred and shamed for life.[2]
For the believers at Smyrna, their oppression was about to ratchet up a notch from difficult to scary, from struggling along to death. Yet Christ, who had already died and returned to life, urged them to “be faithful until [or “as far as”] death” (Rev 2:10). With these words, he offers no assurance of being rescued, but simply gives them advance notice instead so they wouldn’t be surprised.
After all, this experience would be a test (Rev 2:10). Though the devil would be the one issuing this test, much like he did for Job (Job 1) and Peter (Luke 22:31-34), it would ultimately turn out to prove the genuineness and tenacity of their faith, while weeding out those who had not truly believed on Christ.
In this announcement of future, ongoing suffering, Christ even mentions that they will go through an especially intense period of suffering that would last ten days. Bible students enjoy fascinating discussions about what these “ten days” actually mean.
Ten Years of Suffering
Some suggest that they refer symbolically to ten years of suffering. Domitian persecuted Christians for ten years (AD 81-91), for instance, and Domecius and Valerian did the same (AD 249-259). Neither of these periods work, though, since one occurred before this message was given and the other occurred two-and-a-half centuries later, while the message to Smyrna speaks of something that would happen to that present generation of the church. Furthermore, though sometimes a number like ten can convey symbolic meaning in apocalyptic literature (e.g., Rev 4-22), the message to Smyrna is given in epistolary form (Rev 2-3) which we should interpret like a letter.
Ten Persecuting Emperors
Other Bible students suggest that these ten years refer to ten persecuting emperors of Rome, such as: Nero (AD 54), Domitian (AD 81), Trajan (AD 98), Hadrian (AD 117), Septimus Severus (AD 117), Maximin (AD 235), Decius (AD 249), Valerian (AD 254), Aurelian (AD 270), and Domitian (AD 284).[3] The problem with this view, however, is that Christ explains this as a future experience (“you will have”) which automatically excludes at least two of these emperors already. What’s more, these emperors persecuted Christians throughout the Roman Empire, not just at Smyrna.
A Long, Undefined Period of Suffering
Still other Bible students suggest that these ten years refer to an impending period of suffering that would go on for a long and indefinite period of time. This view interprets “ten days” in a figurative sense as meaning simply “a long period of time.” Though this may be possible and is a more feasible answer than the previous two alternatives, it still seems out of character with the epistolary nature of Rev 2-3. Furthermore, it overlooks the hope that this specific announcement would inspire in the 1st century congregation at Smyrna who received this message in person.
Ten Days of Intensive Persecution
Others, me included, point out that by specifying “ten days,” Christ assured them that this especially painful (and deadly) period would not go on forever but would end after ten days. Though some of them would die as a result of this intensive campaign of persecution against them, others would remain alive once the dust had settled. This perspective reads this announcement in its most natural sense and is therefore the preferred approach, since reading it this way introduces no unusual complications that must be resolved, unlike the previous alternatives.
In conjunction with this view, it’s fascinating to know that when gladiator shows came to town, they would often imprison their victims for about ten days. Perhaps such a show was about to visit Smyrna?
It’s also fascinating to compare this an instance from the book of Daniel. Like Revelation, this book begins with more normal, non-apocalyptic material in the first section of the book then transitions to more apocalyptic, prophetic material later on. In the opening section, we read about a period of ten days in which Daniel and his believing, Jewish comrades were tested (Dan 1:12, 14-15). These too were literal, 24-hr. days that provide a possible foil to these ten days of suffering by the believers at Smyrna.
Christ’s message to the church at Smyrna may be the one most foreign to churches in America today due to the degree of suffering it endured.
A Promise of Personal Blessing
Having empathized with and acknowledged the oppression of his followers in Smyrna and having also forewarned them of intensified suffering that was coming for their church in that city, Christ reminded them of the blessings that still lay ahead in their future.
Though they die they would receive the crown of life.
The crown here is likely a reference to the victor’s wreath placed on victorious athletes at local games and athletic events in Roman cities. Though believers seemed to be a defeated, marginalized lot in this otherwise successful city, they wouldn’t lose out in the end. Financial setback, unjust loss of reputation, and even a martyr’s death would not spell defeat.
The believers didn’t need to win in the world’s eyes, but they would want to win in God’s eyes. To receive this victor’s crown, we must persevere even through shameful experiences and a martyr’s death if need be, but that’s how Christ won the victory for us all. He was dead then he lived again forever.
Ultimately, this crown is more than a crown to wear on your head, but it is life itself, true life, eternal life. Christ had already taught this important perspective before during his earthly ministry when he said to John (who penned this message to Smyrna) and his other disciples, “For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it” (Matt 16:25).
Though they die they would be saved from the second death.
Christ also issued his customary promise of blessing to everyone who overcomes. For some believers, overcoming will mean standing against false doctrine and heretical teachers while maintaining a heart of true love (Rev 2:1-7). For other believers, overcoming will mean persevering through oppression that brings financial hardship, a ruined reputation, imprisonment, and maybe even a martyr’s death (Rev 2:8-11). Yet in every case, overcoming is the mark of a true believer. No matter the circumstances and challenges, a true believer perseveres to the end and overcomes in the end.
“Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ and shall reign with him a thousand years” (Rev 20:6).
What is this second death? “Death and Hades were cast into the lake of fire. This is the second death” (Rev 20:14).
Who participates in this second death? “The cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death” (Rev 21:8).
Though believers may die in all sorts of ways for their faith, we will never be harmed, judged, or punished by the second, final death which is reserved for nonbelievers alone. This is the death that matters. The first death is nothing more than our exit from this present age, is momentary and of incomparably less importance.
So, by identifying himself as the First and the Last and as the one who had already died and returned to life, Christ offered hope to this oppressed church. By identifying the nature of their suffering, he revealed his awareness of and empathy for their needs. Then by forewarning them of more intense persecution that was about to occur to them in their city, he gave them the clarity that they needed to endure it successfully. Though some would die, others would survive, and the most intense period of suffering for them at that time would last only ten days.
Key Takeaways
Don’t be afraid to suffer for Christ.
As a follower of Christ, you may face financial setbacks and fail to achieve the same material success as nonbelievers around you. While this doesn’t have to be the case, oftentimes it is. As believers, we refuse to do dishonest, immoral, and sinful things that nonbelievers may do to get ahead.
We also may endure slander, as nonbelievers may accuse us of many things due to our biblical beliefs. While we may not be accused of cannibalism or treason in America today, we may be called other things, like arrogant (because we believe that Jesus is the only way), bigots and haters (because we believe that homosexuality and abortion are sin), and unscientific (because we insist on a biblical account of creation). Other examples, of course, could be mentioned, yet no matter the case, we should be prepared to press on, loving people and leading them to Jesus no matter what they say about us in the press, on blogs, in sitcoms, or in the breakroom.
Pray for the persecuted church.
Let’s be clear. The experience of the church at Smyrna is far more foreign to us that the experience of the church at Ephesus. Yet such is not the case for churches elsewhere in the world today. Though we suffer in many ways, what we call suffering for Christ in America is far less intense that suffering for Christ elsewhere. Believers in China, North Africa, Iran, Russia, northern India, North Korea, and will identify with Christ’s message to Smyrna far more than we can do.
We should pray for these brothers and sisters in Christ. While we face financial challenges and slander (to a degree), they face these things on a much greater scale and with imprisonment and death as very real threats as well. To gain a better, up-close perspective, I encourage you to visit Frontline Missions International led by Christian documentary journalist Tim Kessee. This ministry offers helpful resources that give a window into what God is doing to advance the gospel in the world’s most difficult places. It also reminds us to make the most of our lives for Christ no matter how intense our oppression may or may not be.
[1] Robert L. Thomas, Revelation 1-7: An Exegetical Commentary (Chicago: Moody, 1992), 159.
[2] Buist M. Fanning, Revelation, ed. Clinton E. Arnold, Zondervan Exegetical Commentary on the New Testament (Grand Rapids, MI: Zondervan Academic, 2020), 129-130.
[3] Robert L. Thomas, Revelation 1-7: An Exegetical Commentary (Chicago: Moody, 1992), 169.
