Revelation 2:9
Verse
Context
To the Church in Smyrna
8To the angel of the church in Smyrna write: These are the words of the First and the Last, who died and returned to life.9I know your affliction and your poverty—though you are rich! And I am aware of the slander of those who falsely claim to be Jews, but are in fact a synagogue of Satan.
Sermons
A.W. Tozer
Chuck Smith
Zac PoonenChuck Smith
Warren Wiersbe
William MacDonald
Robert B. ThompsonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I know thy works - As he had spoken to the preceding Church, so he speaks to this: I know all that ye have done, and all that ye have suffered. The tribulation here mentioned must mean persecution, either from the Jews, the heathens, or from the heretics, who, because of their flesh-pampering doctrines might have had many partisans at Smyrna. And poverty - Stripped probably of all their temporal possessions, because of their attachment to the Gospel. But thou art rich - Rich in faith, and heir of the kingdom of Christ. The blasphemy of them which say they are Jews - There were persons there who professed Judaism, and had a synagogue in the place, and professed to worship the true God; but they had no genuine religion, and they served the devil rather than God. They applied a sacred name to an unholy thing: and this is one meaning of the word blasphemy in this book.
Jamieson-Fausset-Brown Bible Commentary
thy works, and--omitted in two oldest manuscripts, Vulgate, and Coptic. Supported by one oldest manuscript. tribulation--owing to persecution. poverty--owing to "the spoiling of their goods." but thou art rich--in grace. Contrast Laodicea, rich in the world's eyes and her own, poor before God. "There are both poor rich-men, and rich poor-men in God's sight" [TRENCH]. blasphemy of them--blasphemous calumny of thee on the part of (or arising from) them. say they are Jews, and are not--Jews by national descent, but not spiritually of "the true circumcision." The Jews blaspheme Christ as "the hanged one." As elsewhere, so at Smyrna they bitterly opposed Christianity; and at POLYCARP'S martyrdom they joined the heathens in clamoring for his being cast to the lions; and when there was an obstacle to this, for his being burnt alive; and with their own hands they carried logs for the pile. synagogue of Satan--Only once is the term "synagogue" in the New Testament used of the Christian assembly, and that by the apostle who longest maintained the union of the Church and Jewish Synagogue. As the Jews more and more opposed Christianity, and it more and more rooted itself in the Gentile world, the term "synagogue" was left altogether to the former, and Christians appropriated exclusively the honorable term "Church"; contrast an earlier time when the Jewish theocracy is called "the Church in the wilderness." Compare Num 16:3; Num 20:4, "congregation of the Lord." Even in Jam 2:2 it is "your (not the Lord's) assembly." The Jews, who might have been "the Church of God," had now, by their opposition and unbelief, become the synagogue of Satan. So "the throne of Satan" (Rev 2:13) represents the heathens' opposition to Christianity; "the depths of Satan" (Rev 2:24), the opposition of heretics.
John Gill Bible Commentary
I know thy works,.... Good works, as before in Rev 2:2, and tribulation; this is Christ's legacy to his people, and which lies in their way to heaven; and never was the way of any to heaven more strewed with it than was the way of the saints in this period. But Christ took notice of it, and of them in it; he knew their souls in adversity, and remarked their patience under it, and their constancy, and close adherence to him: and poverty; which was true in a literal sense, through the spoiling of their goods, to which they were exposed for the profession of Christ: nothing is more contemptible among men than poverty, yet Christ takes notice of it, and owns his people in it; for this poverty came not by sin, but by sufferings for his sake: but thou art rich; they were rich, in faith, and heirs of a kingdom, though poor in this world; they were rich with the riches of Christ, with the blessings of the covenant, with the graces of the Spirit, and in good works; they were kings and priests unto God, had a kingdom of grace here, and a right to the kingdom of glory hereafter; and were heirs of God, and joint heirs with Christ, And I know the blasphemy of them which say they are Jews, and are not; who asserted themselves to be the true Israel of God, Jews that were so inwardly, regenerate persons, or truly Christians; for the Christians, baptized persons (m), were by the Heathens called Jews; but these were not, they professed Christianity in words, but in works denied it; they were men of bad principles and practices, and both blasphemed the ways and doctrines of Christ themselves, and caused them to be blasphemed by others also; they were false Christians, nominal professors, and shunned persecution for the Gospel; who were not what they would be thought to be: these were the broachers of heresies in this period of time, in which there was a multitude of them, and which chiefly respected the doctrine of the Trinity, and the person of Christ; and they were introducers of Pagan and Jewish rites into the church, and were men of flagitious lives and conversations, and paved the way for the man of sin: but are the synagogue of Satan: were the children of the devil, imitated him, and were influenced by him, and were the forerunners of antichrist, whose coming was after the working of Satan, (m) Vid. Arrian. Epictet. l. 2. c. 9.
Tyndale Open Study Notes
2:9 Jesus connected material poverty with the blessing of being rich in God’s Kingdom (Matt 5:3, 10-12; Luke 6:20). • Jews who had no faith are condemned for aligning themselves with Satan in hostile opposition to the Christian faith (Rev 3:9; see John 8:44; Acts 14:2-5; 17:13; 18:6; 20:3; Gal 5:11; 1 Thes 2:14-16). At the Jewish council of Jamnia, the Jews excluded Christians as unholy heretics. John was not anti-Semitic; he was a Jew describing the actions of fellow Jews against Jewish and Gentile Christians.
Revelation 2:9
To the Church in Smyrna
8To the angel of the church in Smyrna write: These are the words of the First and the Last, who died and returned to life.9I know your affliction and your poverty—though you are rich! And I am aware of the slander of those who falsely claim to be Jews, but are in fact a synagogue of Satan.
- Scripture
- Sermons
- Commentary
Inside the Rainbow
By A.W. Tozer3.1K33:55CovenantREV 2:2REV 2:9REV 3:20REV 4:1REV 4:4REV 4:11In this sermon, the preacher discusses the vision of John in the book of Revelation. John sees four beasts with six wings and many eyes, constantly praising God. The preacher emphasizes the importance of worship and the eternal nature of God. John also receives letters from Jesus, addressing the works, labors, and trials of the churches. The sermon highlights the challenges of describing God's appearance and the difficulty of conveying the depth of spiritual experiences through testimony. The preacher also mentions the events described in Revelation, such as the opening of seals, the coming of the great red dragon, and the last judgment. The sermon concludes by emphasizing the glory of the eternal Son and the ability to see beyond the physical realm.
Revelation Overview Pt. 1
By Chuck Smith2.3K56:47RevelationREV 2:2REV 2:9REV 2:13REV 2:19REV 3:1REV 3:8REV 3:15In this sermon, the speaker discusses how John, in the book of Revelation, was taken by the spirit into the future to witness events that would occur. The speaker emphasizes that John had to use familiar figures and language from his time to describe modern concepts, such as tanks firing cannons and jet planes flying through the air. The sermon also highlights the importance of repentance and having a relationship with Jesus, as God's judgment is imminent. The speaker concludes by urging the audience to listen to God's messages to the church and to avoid being deceived by the voice of Satan.
The Blessed Path of Suffering
By Zac Poonen2.2K1:03:34SufferingISA 53:1PHP 4:11REV 2:9In this sermon, the speaker emphasizes the importance of following the example of Christ in suffering. He highlights the story of a man in a Chinese prison who converted 600 prisoners through his faith and endurance. The speaker challenges the notion of flashy and self-centered leaders, stating that true servants of the Lord embrace the lowest of people and take up the cause of the black sheep. He also encourages believers to discern between what is spiritual and soulish, and to understand the distinctions between the old and new covenants in the Bible.
(Through the Bible) Revelation 2-3
By Chuck Smith2.1K55:54Through The BibleMAT 6:33JHN 8:39REV 1:16REV 2:2REV 2:9REV 3:14REV 3:17In this sermon, the speaker discusses the book of Revelation and its three sections. The first section, "the things which are," refers to the present state of the church. The second section, "the things which will be after these things," will be explored in the next sermon. The speaker emphasizes the importance of listening to what the Spirit is saying to the church and seeking God's truth. The sermon also touches on the need for love in the church and the danger of losing one's first love. The speaker encourages repentance and warns of the consequences of losing God's presence. The sermon concludes with a discussion of the deeds of the Nicolaotans, which are condemned by God.
An Enemy in the Neighborhood
By Warren Wiersbe2.1K57:48MAT 13:37MAT 13:51ACT 20:292CO 11:13GAL 1:61JN 3:12REV 2:9
This sermon delves into the parable of the chairs in Matthew chapter 13, highlighting the dual sowers at work in the world - Jesus sowing good seed and Satan sowing counterfeits. It emphasizes the presence of counterfeit believers, the lineage of the devil's children from Cain to false ministers in the New Testament, and the importance of discernment to identify counterfeits. The sermon stresses the need to be alert, avoid detours, have a global concern, and maintain a long-term perspective in the spiritual battle against counterfeits. It concludes with a call to be faithful stewards who share both old and new treasures of God's Word.
The Attributes of God - Part 6
By William MacDonald90838:32Attributes of GodPSA 139:7JER 23:23MAT 18:20ROM 11:33HEB 4:13REV 2:9In this sermon, the preacher discusses the wonders of God's creation, both in the natural world and in the spiritual realm. He emphasizes the finely tuned nature of the universe and encourages gratitude for the gift of eyesight. The preacher also highlights the omnipresence of God, stating that He is everywhere at once and has a special presence when His people gather. The sermon further explores the marvels of the human body, such as the compacted DNA that holds all the genes and the incredible capacity of the human mind. The preacher concludes by referencing a verse in Matthew where Jesus affirms God's knowledge and care even for the smallest creatures like sparrows.
The Real Promised Land
By Robert B. Thompson6261:18:00MAT 6:33GAL 6:7REV 2:9REV 21:8In this sermon, the preacher emphasizes the negative impact of the American culture on our nation. He highlights the self-centeredness and lack of trust in God that is prevalent in society. The preacher suggests that the media, such as television and news, are feeding people with empty information that does not bring life. He encourages the audience to turn to Christ and partake in the body and blood of Christ for true life and fulfillment. The preacher also mentions the challenges and resistance that believers may face in pursuing a life rooted in Christ.
Christ's Care for Us in Our Trials
By David Wilkerson0Faith in SufferingTrialsPSA 34:19PSA 66:102TI 4:71PE 1:71PE 4:12REV 2:9David Wilkerson emphasizes that Christ cares deeply for us during our trials, assuring us that He understands our struggles and is sympathetic to our afflictions. He highlights that while God tests His people, these trials serve a divine purpose, refining our faith and producing unwavering trust in Him. The sermon encourages believers to recognize that suffering is not without meaning, as God uses it to strengthen our faith, much like gold is refined by fire. Wilkerson reminds us that we can emerge victorious in our faith tests, urging us to keep our eyes on Jesus and to rejoice in the hope that lies ahead.
I. the Origin of the Tempter
By Watchman Nee0Spiritual WarfareThe Nature of TemptationGEN 3:5ISA 14:13JHN 14:302CO 4:4EPH 2:21TI 3:61PE 5:82PE 2:4REV 2:9REV 12:9Watchman Nee explores the origin of the tempter, revealing that he was once a beautiful and wise creature who fell from grace by aspiring to be equal with God. This pride led to his judgment and the establishment of his kingdom, where he tempts humanity with the allure of becoming like gods. Nee emphasizes the importance of recognizing the tempter's various names and roles, as well as the reality of his influence in the world today. He warns Christians to remain vigilant against pride and to fully embrace Christ as their identity to avoid falling into the same judgment as the devil. Ultimately, Nee calls for a deeper understanding of the tempter's tactics and the need for believers to be watchful and discerning.
Concerning the Church, or Church State Under the Gospel
By Isaac Penington0MAT 25:40JHN 7:38JHN 10:27EPH 2:212TH 2:32TI 3:1HEB 12:22REV 2:9REV 12:11REV 18:3Isaac Penington preaches about the state of the church under the gospel, highlighting the apostasy from truth that has covered the Earth for ages. He emphasizes the importance of recognizing Christ in his suffering members and the eternal judgment based on how individuals treat them. Penington urges believers to discern the true church by abiding in the Spirit, ministering to Christ in others, and avoiding falling away from the faith. He warns against false prophets and antichrists who deceive many and corrupt the church, ultimately leading to its desolation.
The Birkat Ha Minim
By Robert Wurtz II0MAT 10:22JHN 15:18ACT 14:2ROM 11:28GAL 3:28EPH 2:141PE 4:12REV 2:9Robert Wurtz II delves into the historical context of the Pharisees and the challenges faced by believers in Yeshua (Jesus) within Judaism. He highlights the division caused by the Birkat ha-Minim blessing, a curse recited daily in synagogues to ostracize and create animosity towards those who accepted Jesus as the Messiah. This curse deepened the divide between Rabbinic Judaism and believing Jews, leading to alienation and hostility. The sermon also touches on the impact of anti-Semitism within the Catholic and Protestant Church, shedding light on the struggles faced by Jews in recognizing Jesus as their Messiah.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I know thy works - As he had spoken to the preceding Church, so he speaks to this: I know all that ye have done, and all that ye have suffered. The tribulation here mentioned must mean persecution, either from the Jews, the heathens, or from the heretics, who, because of their flesh-pampering doctrines might have had many partisans at Smyrna. And poverty - Stripped probably of all their temporal possessions, because of their attachment to the Gospel. But thou art rich - Rich in faith, and heir of the kingdom of Christ. The blasphemy of them which say they are Jews - There were persons there who professed Judaism, and had a synagogue in the place, and professed to worship the true God; but they had no genuine religion, and they served the devil rather than God. They applied a sacred name to an unholy thing: and this is one meaning of the word blasphemy in this book.
Jamieson-Fausset-Brown Bible Commentary
thy works, and--omitted in two oldest manuscripts, Vulgate, and Coptic. Supported by one oldest manuscript. tribulation--owing to persecution. poverty--owing to "the spoiling of their goods." but thou art rich--in grace. Contrast Laodicea, rich in the world's eyes and her own, poor before God. "There are both poor rich-men, and rich poor-men in God's sight" [TRENCH]. blasphemy of them--blasphemous calumny of thee on the part of (or arising from) them. say they are Jews, and are not--Jews by national descent, but not spiritually of "the true circumcision." The Jews blaspheme Christ as "the hanged one." As elsewhere, so at Smyrna they bitterly opposed Christianity; and at POLYCARP'S martyrdom they joined the heathens in clamoring for his being cast to the lions; and when there was an obstacle to this, for his being burnt alive; and with their own hands they carried logs for the pile. synagogue of Satan--Only once is the term "synagogue" in the New Testament used of the Christian assembly, and that by the apostle who longest maintained the union of the Church and Jewish Synagogue. As the Jews more and more opposed Christianity, and it more and more rooted itself in the Gentile world, the term "synagogue" was left altogether to the former, and Christians appropriated exclusively the honorable term "Church"; contrast an earlier time when the Jewish theocracy is called "the Church in the wilderness." Compare Num 16:3; Num 20:4, "congregation of the Lord." Even in Jam 2:2 it is "your (not the Lord's) assembly." The Jews, who might have been "the Church of God," had now, by their opposition and unbelief, become the synagogue of Satan. So "the throne of Satan" (Rev 2:13) represents the heathens' opposition to Christianity; "the depths of Satan" (Rev 2:24), the opposition of heretics.
John Gill Bible Commentary
I know thy works,.... Good works, as before in Rev 2:2, and tribulation; this is Christ's legacy to his people, and which lies in their way to heaven; and never was the way of any to heaven more strewed with it than was the way of the saints in this period. But Christ took notice of it, and of them in it; he knew their souls in adversity, and remarked their patience under it, and their constancy, and close adherence to him: and poverty; which was true in a literal sense, through the spoiling of their goods, to which they were exposed for the profession of Christ: nothing is more contemptible among men than poverty, yet Christ takes notice of it, and owns his people in it; for this poverty came not by sin, but by sufferings for his sake: but thou art rich; they were rich, in faith, and heirs of a kingdom, though poor in this world; they were rich with the riches of Christ, with the blessings of the covenant, with the graces of the Spirit, and in good works; they were kings and priests unto God, had a kingdom of grace here, and a right to the kingdom of glory hereafter; and were heirs of God, and joint heirs with Christ, And I know the blasphemy of them which say they are Jews, and are not; who asserted themselves to be the true Israel of God, Jews that were so inwardly, regenerate persons, or truly Christians; for the Christians, baptized persons (m), were by the Heathens called Jews; but these were not, they professed Christianity in words, but in works denied it; they were men of bad principles and practices, and both blasphemed the ways and doctrines of Christ themselves, and caused them to be blasphemed by others also; they were false Christians, nominal professors, and shunned persecution for the Gospel; who were not what they would be thought to be: these were the broachers of heresies in this period of time, in which there was a multitude of them, and which chiefly respected the doctrine of the Trinity, and the person of Christ; and they were introducers of Pagan and Jewish rites into the church, and were men of flagitious lives and conversations, and paved the way for the man of sin: but are the synagogue of Satan: were the children of the devil, imitated him, and were influenced by him, and were the forerunners of antichrist, whose coming was after the working of Satan, (m) Vid. Arrian. Epictet. l. 2. c. 9.
Tyndale Open Study Notes
2:9 Jesus connected material poverty with the blessing of being rich in God’s Kingdom (Matt 5:3, 10-12; Luke 6:20). • Jews who had no faith are condemned for aligning themselves with Satan in hostile opposition to the Christian faith (Rev 3:9; see John 8:44; Acts 14:2-5; 17:13; 18:6; 20:3; Gal 5:11; 1 Thes 2:14-16). At the Jewish council of Jamnia, the Jews excluded Christians as unholy heretics. John was not anti-Semitic; he was a Jew describing the actions of fellow Jews against Jewish and Gentile Christians.