Revelation 2:9-11 “I know your afflictions and your poverty ” Greg Bahnsen 10 of 63

Let's begin with the word of prayer this morning. Father, we pray that you would be with us during this hour of study of your word. We ask that your spirit would enable us to understand what the Scriptures teach. We thank you, Father, that we indeed have such an opportunity and we have such a supply of the Spirit that has been promised to us in your word. Give us alert minds, Lord, and give us a willing spirit to obey those things that we find taught. We pray, Father, for the church of Jesus Christ throughout the world this day, that you would bless it, that you would prosper it both numerically and spiritually, that your people would indeed raise such a witness to the world that more and more men might come to know the Savior, and that we might hasten the day in which the kingdoms of this world are indeed the kingdom of our Lord his Christ. For it's in his name that we pray. Amen. We're in Revelation chapter two this morning and continuing in the letter to the church at Smyrna. That letter is one of the shortest of the seven, and it begins at verse eight of chapter two, runs through verse 11. So let's read that as we begin. And to the angel of the church in Smyrna. Smyrna. Write these things, saith the first and the last, who was dead and lived again. I know thy tribulation and thy poverty, but thou art rich. And the blasphemy of them that say they are Jews and they are not, but are a synagogue of Satan. Fear not the things which thou art about to suffer. Behold, the devil is about to cast some of you into prison. That ye may be tried, and ye shall have tribulation 10 days. Be thou faithful unto death, and I will give thee the crown of life. He that hath an ear, let him hear what the Spirit saith to the churches. He that overcometh shall not be hurt of the second death. Now, before I continue my exposition this morning, I wonder if there are any questions from last week's lesson or weeks before that you'd like to get cleared up before we get started. Anything you've been thinking about as you've studied this book? Yes, ma'.

Am.

One observation on the thoughts about God prospering. People understand that we might consider the blessings of God to the ungodly, the unregenerate might be a means of keeping them occupied where they wouldn't persecute us otherwise if they weren't occupied with their riches. Yes. However, I suppose a person could say contra wise, that the unbeliever had to work so Hard to get enough food on his table. He'd be so busy preserving his own life he wouldn't have time to persecute us. So the extremely rich and the extremely poor you might count on to leave us alone. It's the middle class. Unbeliever. I don't know. It's an interesting thought though. Yes, Daniel. Division. That's interesting. That's the first note I have here this morning. I'm going to get into that in just a second, so. Okay, we'll do it. Before I actually begin the lesson though, questions from last week or previous weeks. I know that it isn't all that crystal clear. It just can't be. So either you're falling asleep or indifferent or my teaching's a lot better than I perceive it to be. Now there's got to be somebody who has a question. Yes.

When you discuss the tribulation, you mentioned the argument that a creature raptured necessary because only that would fully satisfy the verses in the Bible indicating the imminence of the Lord's second coming. And I didn't quite understand the argument that you used against that.

Okay, now the argument is against the position that says. I'm not quite clear where we are, Henry. Go ahead.

That says that a preacher's rapture is necessary because only that is consistent with the persistent Bible indicating the imminence of the word type of coming.

Yes. This would be a position of John Walvoord. He says you have to believe in a pre tribulational rapture or else it doesn't make any sense to speak of the eminence of Christ coming. Well, as I recall now I don't have the notes from that lesson, but precisely the problem was if you believe in the eminence of Christ coming, then you, you can't have a pre trib rapture because everybody would be able to date the coming of Christ after the seven years, you know, seven years after the time which the Christians disappear off the face of the earth. And so it seems to me that it's just the opposite. He would have to have verses which speak of the imminence of the rapture rather than the imminence of the second coming. Unless one wants to draw, and it's not very popular these days, the distinction between the, you know, various Greek words used for the coming of Jesus Christ. So that I think it's the appearing. Let's get this. Okay. The appearing is when everybody will be raptured and revelation is when he comes so that everybody will know him and he comes in judgment. But that's not very popular these days, even among dispensationalists because it's so easy to refute out of the New Testament. So I think that's the state of the case. Okay, Try me.

Okay. It seems to me that the verses which tend to indicate the imminence would be of Jesus second coming would be a possible argument against post millennialism. And could you explain then how post millennials would.

Yes. Henry is asking for those who are in the back, don't the verses which seem to indicate the imminence of Christ's coming present something of an argument against the post millennial confidence that the earth is going to be converted by the preaching of the Gospel? That the world nations would turn to Christ in history? And where there's any number of ways to approach that question, I suppose we first of all have to ask, are there any verses that teach the immanence of Christ's coming? And then secondly, a subsidiary question, even if there were, would that necessarily confute post millennialism? And to answer the second, first, they wouldn't necessarily confute post millennialism. For after all, if the Bible teaches the imminence of Christ coming, it taught the imminence of Christ coming to the first century Christians. So it doesn't exclude long periods of time being given by God and his grace to accomplish his ends on earth. And I mean that the eminence is taught doesn't mean that the eminence is fulfilled. I mean it doesn't actualize the coming of Jesus Christ. It didn't during the time of the Reformation. It didn't in the medieval church, it didn't in the ancient church. And so there may be, you know, numerous centuries yet of human history in which the post millennial confidence will be accomplished. But I think it's even more important to see that there aren't any verses that teach the imminence of Christ's. First of all, there aren't any verses that teach the imminence of Christ's coming because Christ didn't come imminently. And if there were any verses that so taught, the Bible would be found false. And so let's begin at the proper place and realize that since we believe the Bible is the word of God, we can't believe that the Bible teaches the near coming of Jesus Christ because if it taught that in the days of the New Testament, it's certainly been found to be untrue. So what? See that eminence is not really those who hold to what they call the eminence of Christ's return don't mean by that eminence. What they mean is any moment return. That's that Christ can come at any second. Not that he will come. Imminence, by the way, just means near. I should have made that clear to those of you who are listening and not familiar with this vocabulary. The imminent return literally means Christ is going to come in the near future. Well, Christ didn't come in the near future. And so most people who use the phrase don't mean that literally. They mean in a different sense of imminent, that it's always at hand, always near. In that sense, it's always possible at any moment he could return. Well, let's look and see if in fact the Scriptures teach that Matthew the 25th chapter in chapter 24 to back up, you'll notice this theme being pursued toward the end of the chapter, verse 42 watch therefore, for ye know not what day your Lord cometh, but know this, that if the master of the house had known in what watch the thief was coming, he would have watched, and would not have suffered his house to be broken through. Therefore be ye also ready for in an hour that ye think not the Son of man cometh. And then in the next paragraph, Jesus teaches again that verse 48 but if that evil servant shall say in his heart, my Lord, Tarrieth, and shall begin to beat his fellow servants, and shall eat and drink with the drunken, the Lord of the servants shall come in a day when he expecteth not an hour, he knoweth not, and shall cut him asunder. So we've been taught here clearly not to say, well, I know for a matter of fact that the Lord's going to tarry, and therefore I can live as I please. Watchfulness is commended to these servants here in both these instances. And then Jesus turns the tables completely in the beginning of chapter 25. He says, Then shall the kingdom of heaven be likened unto 10 virgins who took their lamps and went forth to meet the bridegroom. Five of them were foolish, five were wise for the foolish, when they took the lamps, took no oil with them but the wise took oil in their vessels with their lamps. Now while the bridegroom tarrieth, they all slumbered and slept quite clearly. Jesus says that the bridegroom here is tarrying, but at midnight there is a cry, behold the bridegroom, come ye forth to meet him. Then all those virgins arose and trimmed their lamps. And the foolish said unto the wise, give us of your oil, for our lamps are going Out. But the wise answered, saying, peradventure, there will not be enough for us. And you go ye rather to them that sell and buy for yourselves. And while they went away to buy, the bridegroom came. And they that were ready went in with him to the marriage feast. And the door was shut. Afterward also came the virgin saying, the other virgin saying, lord, Lord, open to us. And he answered and said, verily, verily, I say unto you, I know you not. Pretty strong language. Watch therefore, for ye know not the day nor the hour. Jesus turns it completely around and says, the foolish virgins expected the Lord to come at any moment. And so they burned their lamps and they were ready for him to arrive immediately. But specifically the bridegroom Tarrieth. But the conclusion is exactly the conclusion of the previous parable. Watch, therefore, because you don't know the time or the hour. And then the next parable. For it is as when a man going into another country called his own servants and delivered unto them his goods. And he gives five talents and two talents and one talents to the servants according to their abilities. And you know the story of the talents. Let's go down here to the verse that's relevant. I don't see it right off hand here now. And maybe in the Luke rendition of this. Okay, thank you. Yes, I jumped down too far. 19 does say now after a long time, the Lord of these servants come. Now, the point here, Henry, is that the parable seem to teach that the Lord does go away for a long time and he does tarry. And those who expect him to come immediately are unwise or actually foolish virgins. But on the other hand, the scripture teaches, don't think that because of the tarrying of the Lord you have the right to just do as you please, that you must always be ready for him to come. You'll find in the New Testament two types of passages that have been appealed to to prove that the Lord's coming is at any moment. One, there are various passages that teach that nobody knows the day or the hour, and so we must be ready. The second type of passage is the thief in the night, sort of teaching that Jesus will come unexpectedly. Now, about the fact that Jesus will come at a time in which no man knows and therefore we must be ready. That doesn't dictate against premillennialism or against post millennialism because it doesn't speak to either. What it says is, since nobody knows for sure, we must always be ready. And by ready, the Bible means we should be doing the will of the Lord. And so if you really want to get ready for the coming of the Lord, you should be trying to fulfill the Great Commission and bring the kingdom in. Sort of thing about the thief in the night passages. The Scripture teaches, I think fairly clearly that Jesus will come as a thief in the night upon the unbeliever. Paul specifically tells the Thessalonians, but he shall not come as a thief upon you. As for you know how you ought to, you know, comport yourself and how you ought to expect his coming. And so to make a really long story, just this brief and short, I don't believe the Bible teaches the any moment return of Jesus Christ, but rather just the opposite, that the bridegroom will tarry and that God will accomplish all his purposes. One final kind of a postscript here. If a man believes in the any moment return of Jesus Christ, he must of necessity deny that there are signs of the times. You understand that logic? You see, if Jesus could come at any moment, meaning any moment after the revelation of the New Testament, there can't be any signs that would indicate that. If there were signs, then it wouldn't be any moment, would it? Because any moment means even prior to signs. But since the Bible does teach there are signs of the times, and Paul specifically tells us, well, let's look at that before we go back to Revelation in his Thessalonian Epistles. By the way, in First Thessalonians chapter 5, the passage I was referring to about verse 4, it says, but ye brethren are not in darkness, that the day should overtake you as a thief for your sons of light. In 2 Thessalonians. Chapter two. Now we beseech you, brothers, touching the coming of our Lord Jesus Christ, and our gathering together unto him to the end, that ye be not quickly shaken in your mind, nor yet troubled either by spirit or by word or by epistle, as from us as that the day of the Lord is just at hand. Let no man beguile you in any wise. The amazing thing is people believe the anytime return of Christ. Paul speaks in just unequivocal language. He goes, I don't want you to be shaken in mind. Don't be beguiled by any means to think that the coming of the Lord is just at hand. There are certain things that must happen first. Now anybody who believes that there are signs of the times necessarily does not believe that Christ can return at any moment. He must return after God fulfills those signs. And so again, the conclusion is that the Bible doesn't teach the Any moment return of Christ, much less does it teach the imminent coming, the near coming of Jesus Christ. And so, no, I don't believe that those passages which appear to teach this would in any way confute post millennialism. You see, everybody then has to answer, what are the signs of the times? Since everybody who's a Bible believer will eventually have to grant that there are such signs. And the post millennialist will say, one of those signs, of course, is the fulfillment of the Great Commission. Yes. In verse two that you just read.

Of second Thessalonians, mine says, to be expected, the day of the Lord has come. But you said is at hand or is near. I forget exactly. Is mine a mistranslation there or is a better translation?

Well, I don't have my Greek text with me, but as I recall, this would be the probably the adverb Engus, which I would say that the translation you have is dogmatically controlled, that is that there are. There are reasons for the translator to prefer that that would be a possible translation in some context. But it means is near.

What you're saying is that it's possible to translate that more than one way, so you'd have to compare it to the context to decide which one you would use.

Yes, that's always the case. In this particular case, however, the. The arrival of that which is said to be in goose is rarely taught by use of that language. And so there's a pretty strong case against it just from the, you know, the way that word is used. And again, I'd really have to, you know, look at the Greek to tell you for sure. I'm just, you know, going from memory right now. How many of you have something akin to is near or just that hand? And how many of you have then the translation has already arrived or. Yes, right, would have. The sense of has now arrived has come. New American Standard Version, people. Yeah, okay. Well, I hate to bring this up, but you all who use new American Standard Versions have got to take account of the board of translators and the publisher. The new American Standard Version was translated all by dispensationalists. And that doesn't mean that, you know, it isn't a good translation on the whole. But when it comes to such crucial questions as this, you have, you see, there is a preconceived reason why they would prefer that kind of translation. That comes out interestingly also in the very use of cross references that are found in your margin of that version. For instance, when you come to the Olivet discourse where Jesus speaks of the abomination of desolation. The New American Standard Version, contrary to every other version that uses a cross reference system, does not refer you to the Luke parallel, because in the Luke parallel Luke says, and when you see Jerusalem surrounded by armies, he's clearly giving the gentile rendition of this Jewish phrase, abomination of desolation, as the Roman legions coming into Jerusalem. Of course, we all know what they did to the temple eventually. So Luke tells us Gentiles how to understand that. But the New American Standard Version doesn't have you look at Luke in that particular case. I could go on with other illustrations, but that clears up a lot when you tell me that's the version you're using, that's the way they've translated it.

But New American Standard is superior to what, friend?

Oh my. I really think I'm going to hesitate to get into that whole question of superiority, because it isn't as though there's only one question to answer when it comes to Bible translation. And therefore you can write all of them on one spot. A Bible may be very. A translation may be very good with respect to say, woodenness of translation, closeness to the original. The New American Standard Version has that reputation. It almost is pedantic in the way it sticks to the syntax of the original Greek, whereas it doesn't do real well when it comes to communicating in terms of equivalent effect, that is. And so you take the New International Version, which is the Bible that tries to put in garden variety English, ordinary English, the equivalent effect of the Greek, that has some virtue to it as well. And then others would say none of those are any good because they're all based upon a textual tradition which is critical of the received text that was used by the translators of the King James Version. And so that's another scale of value, what text tradition is being used in this translation. And then there are those who say we oughtn't to have ever gotten away from King James English because look at how bad our language is, you see, you must keep that superior Shakespearean English of the King James Version. So I mean, there's just so many scales of value, I couldn't tell you how to rate them. I mean, I can tell you how I rate, but that wouldn't be very valuable.

What's confusing me is since I've been closely connected with Reformed circles, I've had this Bible so highly rated, and I found it to be, with my limited knowledge, a very good Bible. And then on the other hand, I had teaches over the seminary and I took orders and oh, well, that's a problem. That's a bad translation. So I'm in a state of confusion now which translation I should be reading because I've just heard it argued back and forth. I do want to be reading the best one.

But that's the problem. That's the problem. I see best will have different scales. I mean, there are different criteria that are used when somebody says what the best translation is. And then even if somebody's trying to give the overall effect, that is taking all the relevant, all the appropriate criteria into account. So then you have the whole question of commensurability. How do you rate a translation according to its, you know, the purity of its English over against the purity of its, you know, its text? I mean, if its English is better than, say, one that has a better text tradition behind it, does that mean it gets 10 points over against five? I mean, how do you rate that? But there are people who give overall things too. And I have, I mean, most people realize, you know, that I use the American standard version of 1901, and I have reasons for using the American standard version of 1901. But I don't expect everybody to go out and buy that version. And I don't think you need to throw, you know, the one you're using away and pick up something better. But you have to be cognizant of the fact that there isn't anything like neutral translation. So when you come to a verse like we've looked at and cross references such as I've mentioned, there is a bias on the part of the new American Standard translators, and there is less.

Of a bias or no such bias in the translation you're using.

No, what I just said is that there is no neutral translation. Well, now listen, the fact that everybody's biased doesn't mean all the biases are correct, right? I mean, there's a correct bias. As a Christian, I'm biased too, when I evaluate the news. But I happen to think my bias is better than the bias of, say, you know, Barbara Walters. So well.

Of course, I realize we'll probably never have the credit perfect translation, but one would like to be studying a book that better minds have agreed is fairly reliable.

Well, I'll let somebody who teaches biblical studies answer that. Dan, what would you say about translations? There's probably a lot to be said for a comparison of translations, by the way. It's a lot harder to do that. But you see, by comparison of translations, you hope to aphas the particular bias of a team of translators. Yeah, but then you see even that. Even that's not the answer. Because then what you do is you can go so far as to have the Amplified Bible, which, you know, you have this word or this, or this, or this or this. And then you have another phrase or this, or this, or this or this. And what amounts to this? There's no revelation at all. It's just. Just kind of, you know, pick what you want the Bible to say. And so the only perfect way to do it is for us all to learn Greek and Hebrew and then we can just argue about lexicons and so forth. I'm curious, some of these problems you mentioned with, um. Can you refer us to a book or an article to go to for further study? Or is this something you just kind of picked up in your own study? The things I happen to mention today are from my own study. But I know that OT Alice was very good at translation criticism. He did something on the. On the. Yeah, the rsv, of course, but the New English Bible, I'm not sure if he ever got around to the new American Standard. Do you know of anything, Dan, on the New American Standard Version, evaluation of it? There have been some things written on the new International Version, but that's not to the point here. I will try to look something up for you this week, and if I come up with anything, I'll let you know. Any other questions? These are very good, and I appreciate you bringing these sorts of things to our attention. I wish there were more questions of that nature in our class. Okay, back to Revelation then. In the church at Smyrna, you'll notice that Jesus teaches there's persecution, Roman persecution against the church. But that back of the Roman persecutors we are to find malicious and slandering Jews, those who are of the synagogue of Satan, those who call themselves Jews, but are not. These malicious Jews are accusing the Christians before the tribunals of the Roman leaders. In fact, that was a pervasive activity of the Jews throughout the New Testament era. Let's just look at some passages very quickly. Acts 13:50. But the Jews urged on the devout women of honorable estate and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and cast them out of their borders. Acts 14:2. But the Jews that were disobedient stirred up the souls of the Gentiles and made them evil affected against the brethren. Look at verse five. And when there was made an onset, both of the Gentiles and of the Jews, with their rulers to treat them shamefully and to stone them. Verse 19. But there came Jews thither from Antioch and Iconium, and have persuaded the multitudes. They stoned Paul and dragged him out of the city. Now, chapter 17, verse 5. But the Jews, being moved with jealousy, took unto them certain vile fellows of the rabble, and gathered a crowd, set the city on an uproar, and assaulted the house of Jason. Acts 24:2, When he was called, Tertullus began to accuse him, saying, seeing that by thee we enjoy much peace, and that by thy providence evils are corrected for this nation, we accept it in all ways. Verse one gives the background too, that after five days the high priest Ananias came down with certain elders and with an orator, one Tertullus, and they informed the governor against Paul. Well, I bring these passages out just to show you the pervasiveness of that theme in the New Testament. How the Jews were persecuting the Christians. And what Jesus reveals through John to the church of Smyrna is that the Jews are behind the persecution of the Romans. But he goes even further and he says, behind the slandering Jews, we see who Satan, who is the accuser of the brethren, the one who is the ultimate persecutor of God's people. And so you can see three types of opposition to the Church. You see Roman opposition to the Church, Jewish opposition to the Church, and finally Satanic opposition to the Church. Now, Daniel answers your question. I think it's important to see this because that's precisely what John's going to take up in the remainder of the book. He's going to talk about the opposition of the Jews and how God will judge them. Chapters 4 through 11. 4 through 11. The Jewish persecutors are going to be taken care of. The city of Jerusalem will fall. And then of course, there's the Roman persecution. The Roman Empire is a threat to the church. In chapters 13 through 18 will deal with the theme of the downfall of Rome as God's judgment upon its persecution of the Church. And then finally, the third enemy of the Church is Satan. And Satan's downfall is dealt with in chapters 12 and 20. Now you may ask yourself, why is it that Satan's dealt with in 12 and 20 in two separate places, whereas the Jews are dealt with in 4 through 11, the Romans in 13:18? Well, in each case you see John, Jesus through John, is going to come back to Satan as being behind both forms of persecution. Satan is behind the persecution of the Jews. And so when Jerusalem falls and the kingdom is seen to come to expression in that. Chapter 12 goes on to give the explanation. The reason is that Satan himself has fallen from heaven. And then chapters 13 through 18 will deal with the downfall of the Roman Empire and the conversion of the World nations. Chapter 19. Well, how is that possible? Chapter 20 will explain it. Not only has Satan fallen from heaven, but he's bound with a chain so that he can't deceive the nations. So Satan is really the key figure here in both instances. But it comes to historical and visible expression through the Jews and the Romans. And some hint of that is already found here in the letter to the church at smyrna. In verse 10, Jesus goes on to say to the church, what lies ahead for them? Namely, suffering. Fear not the things which thou art about to suffer. Behold, the devil is to cast some of you into prison that ye may be tried and ye shall have tribulation 10 days. Jesus says that they are going to be imprisoned. They are going to know affliction or tribulation, and some will even know death. But be thou faithful unto death, and I will give thee the crown of life. The test of genuine Christian commitment, you see, is faithfulness not just to the point of death, whenever you happen to die. That is faithful all your life. But I think Jesus here is saying even more faithful, even in the face of death. That is, even if death is that which is threatened against you. And Christian hedonism is a form of Christianity which teaches that if you become a Christian, you see, then, well, the reason you become a Christian is because all these great things are going to happen to you. I've never been so happy since I was a Christian, you see, in that theme. Now, I don't mean to disparage the fact that we are happy as Christians, but Jesus doesn't always promise, you see, such happiness. He's very realistic. And he says imprisonment, affliction, and even death is the lot that you've chosen if you've chosen to be a Christian. And Jesus doesn't offer the rapture or way of escape out of this situation. He says they are to face it and face it even to the point of death. And so that hedonistic and rapturistic approach to Christianity is something of a perversion. Jesus calls us the hardship in the midst of our Christian life. And he says that Christians are to take on that hard reality. They are to struggle against the opposition they find. They are to be engaged in historical warfare. They are not to be a longing after a rapture or a flight from unpleasantness. They are to be fleeing from the battle. In fact, what he says in giving a warning and an exhortation, he says, don't fear what you're about to suffer. Don't fear. But then he exhorts you, rather, be faithful unto the point of death. It is important to see here, however, that just as Christian hedonism or this idea that Christianity is, you know, we come to Christ and it's just supposed to be this grand, easy life, failing to see the hard realities of the persecution that will be ours. On the other hand, we don't suffer for suffering's sake as Christians. The call to suffering is not for the sake of suffering in itself, but rather is a. A call to suffering as the path to victory in our battle. Now, he says that if they will be faithful, he will give them the crown of life. Actually, that's better translated, the wreath of life. The wreath referring to the prize given to the man who runs in the athletic races. And so if you will be faithful even to the point of death, if you will not fear that which you are about to suffer, if you will show your diligence and commitment, then the wreath of life will be given to you. I find that it's interesting. In Hebrews, the 12th chapter, we find this reference to a race as well, where Jesus is given to us as the example of how we are to run. Hebrews 12:1 2. Therefore let us also, seeing we are compassed about with so great a cloud of witnesses, lay aside every weight in the sin which does so easily beset us, and let us run with p. Patience or steadfastness. Actually, let us run with steadfastness the race that is set before us, looking unto Jesus, the author and perfecter of our faith, who, for the joy that was set before him, endured the cross despising shame, and hath sat down on the right hand of the throne of God. See, we are commanded to run the race before us, to run for the victor's wreath, to be faithful even to the point of death. Because Jesus, you see, is the example who, for the joy set before him, endured the cross. You see, now, Jesus was willing to die. Then the Christian himself must be willing to put his life on the line. Now, this suffering, this tribulation, is said to be for 10 days. There's a lot of significance to that. I don't mean necessarily the symbol of 10, but the fact that God can say through his servant that the tribulation, the suffering, is limited in its extent and it's under God's control. And that Even though Satan will cast you into prison, and even though it's Satan who will be behind this persecution, God sets limits on what Satan can do. God is still in control, even over Satan. So the imprisonment is specifically to be seen under the sovereignty of God. It's specifically for a divine purpose, for the purpose of trying the saints, for refining them. Satan himself is limited. Satan is restricted by the plan of God, that wise plan of God. And so you might remember here the example of Job. See, he had all this suffering and tribulation brought to him by Satan, and yet Satan had to approach the throne of God for permission to do that to Job. And so also Jesus tells Peter that Satan wants to sift Peter like wheat, but Jesus has prayed for him. You see, Satan is not able to do just anything he wants to do. Satan must be part of the plan of God. And that is an encouragement to us, of course, that even the trials and the sufferings we have are not without their limitations, not without their proper divine purpose. The tribulation, we're told here, is not just limited, but it's to going confined specifically to 10 days. The 10 days there symbolically means that it will be a definite, full, but brief period. I think it indicates that the persecution will be local and it will be a relatively short duration. And so what we're being told is that your tribulation will be for a definite but a brief period of time. And the fact that that trial, that test that persecution is only for a short while, only for 10 days, symbolically speaking. You'll find as often a motive is urged, often as a motive in the Bible for endurance in God's people. Turn Back to Isaiah 26:20. Isaiah 26:20. Come, my people, enter thou into thy chambers, and shut thy doors about thee. Hide thyself for a little moment until the indignation be overpast. Isaiah 54:8. In overflowing wrath I hid my face from thee for a moment. But with everlasting loving kindness will I have mercy on thee, saith Jehovah, thy Redeemer, or Matthew 24:22. And except those days had been shortened, no flesh would have been saved. But for the elect's sake, those days shall be shortened. 2nd Corinthians 4:13. But having the same spirit of faith, according to that which is written, I believed, and therefore did I speak. We also believe, and therefore we speak knowing. Let me make sure I have this correctly now. I'm sorry, it's verse 17. For our light affliction, which is for the moment worketh for us more and more exceedingly in eternal weight, glory. And then finally, 1 Peter 1:6 Peter, speaking of the salvation to be revealed in the last time, says, wherein ye greatly rejoice, though now for a little while, if need be, ye have been put to grief in manifold trials, that the proof of your faith being more precious than gold that perisheth, though it is proved by fire, may be found unto praise and glory and honor at the revelation of Jesus Christ. And so throughout the Old and New Testament, the emphasis is that the tribulation and the suffering that comes upon God's people is for a short while, and the shortness of that suffering should spur us on to endurance and to faithfulness and to steadfastness in the face of that which is threatening us. Jesus gives a promise to those at Smyrna that they will persevere here. Be thou faithful unto death, and I will give thee the crown of life. Earlier he had announced himself as the one who was dead and yet lived. Again Jesus says, if you'll be faithful unto death, you too shall live. I will give you the crown of life, the wreath of life. And so that faithful endurance, that running of the race before us, even in the midst of persecution, faithfulness will be rewarded with the crown, crown of life. In the Book of Revelation you'll find an emphasis upon the Tree of Life, the Book of Life and the Crown of Life, all those things which are promised to those who are believers before us. Even in the midst of persecution, faithfulness will be rewarded with the crown of life. In the Book of Revelation you'll find an emphasis upon the Tree of Life, the Book of Life and the Crown of Life, all those things which are promised to those who are believers. About this wreath which we've spoken of already, I think we can look at 1 Corinthians 9:25, where Paul himself says, and every man that striveth in the games exercises self control in all things. Now they do it to receive a corruptible wreath. But we an incorruptible. You see, we're all striving just like athletes in the games. Just as though we were part of the Olympics. We are striving. We want to win very badly. He says, well, the difference is those who are unbelievers, who strive in these literal athletic games, they strive for a wreath that passes away. The glorious thing is that the wreath that will be rewarded to those who endure in the face of suffering, those who are Christ's people, their wreath does not pass away way, it lasts forever. This is another Indication, by the way, this wreath, this crown of life that is offered another indication of how John knew the local circumstances of the church to which he wrote. For the crown of Smyrna was a well known phrase in the ancient world, referring to Pagos hill, the crown of Smyrna. It had all the grand buildings of the city on it. And so the Smyrna was also known for its games. And so the crown of Smyrna would refer to the wreath given, you see, on the very top of this hill. And Jesus says, now I offer to you instead the crown of life, the crown of eternal life. That's the irony that the world cannot grasp, by the way that for the Christian, death is crowned in life. Death itself is, but the entrance is into life. I don't think that here John is speaking of a special reward for the martyrs only. Now some, in their interpretation of the Book of Revelation, maintain that the martyrs are singled out for special rewards. In fact, even some feel the millennium pertains only to the martyrs. But notice that it's every Christian who endures. It's every faithful believer who has the crown of life. In James 1, verse 12, we read that the truly happy man is not one who avoids and escapes trial, but the one who steadfastly undergoes it, so that when he is approved, he receives a crown which is life itself. Let's read that. James 1:12. Blessed is the man that endureth temptation, for when he hath been approved, he shall receive the crown of life which the Lord promised to them that love him. In verse 11, Jesus continues the he that hath an ear, let him hear what the Spirit saith to the churches. Again, it's not just to those living in Smyrna, but to all those in Christian churches, for all time and in every place. If you have an ear to hear, if the Spirit has opened your heart so you'll receive God's word. Listen, hear. He that overcomes he that is victorious shall not be hurt of the second death. There's in the Greek here, by the way, an emphatic double negative about not being hurt of the second death. By no means will the second death hurt him. The second death is not in any way a threat to the Christian, to the one who is overcoming. So Jesus has promised the crown of life, the wreath of life for those who run the race before them. And he promises also that the second death will not overcome. Well, you see, you may have to resist even to the point of death to receive that wreath of life, the faithfulness that Jesus exhorts you to have may call for you giving up your life in the first death. But Jesus says, those who overcome will not be hurt of the second death by any means. The second death will not touch them. That reminds me of the exhortation we find in Matthew, the tenth chapter, verse 20, Matthew 10:28. Jesus says, don't be afraid of them that kill the body, but are not able to kill the soul, but rather fear him who is able to destroy both soul and body in hell. He says, don't be afraid of the first death, because you see the one who brings the first death, Satan lies behind this persecution. He may cause you to lose your life. Don't be afraid of that, rather fear God. For God, you see, can bring not only the first life to an end, but can destroy the body and the soul in hell. God can consign one to everlasting damnation. And that's precisely what the second death means here in Revelation chapter 2, that the second death by no means can affect you. In Revelation chapter 20, we have quite clearly revealed to us the meaning of the second death as the lake of fire. Fire and eternal punishment. Revelation 20:6. Blessed and holy is he that hath part in the first resurrection. Over these the second death hath no power, verse 14. And death and Hades were cast into the lake of fire. This is the second death, even the lake of fire. And then chapter 21, verse 8. But for the fearful and unbelieving and abominable, and murderers and fornicators and sorcerers and idolaters, and all liars. Their part shall be in the lake that burneth with fire and brimstone, which is the second death. So escaping hell is not a matter of easy believism, and escaping hell is not a matter of longing for the rapture. And escaping hell isn't a question of a fleet flight from history and hardship and persecution, but rather, for the faithful, escaping hell means victorious behavior, even in the face of tribulation, even to the point of the first death. But Jesus promises the crown of life and that the second death will not touch you. There's an interesting historical fact here. In 155 A.D. polycarp was put to death, Polycarp being the bishop of the church at Smyrna. Now, we referred to that last week, but I'd like to tell you a little bit more about that story now, in light of what we've just read as the promise of Jesus Christ. In 155, the proconsul that had called Polycarp before him threatened him with Death, if he would not curse Christ and say, caesar is lord. Of course Polycarp would not do that. And so the proconsul threatened him with wild beasts. He says, I have wild beasts waiting to come out in the arena to tear you apart. Polycarp said that he would not renounce his lord. And so then the proconsul said, seeing that you don't fear the wild beast, I will burn you with fire. It's very interesting. Now, it's the Bishop of Smyrna who obviously is going to know this message, that he who overcomes, even to the point of death, his promise, the crown of life and the second death, the lake of fire, is no threat to him. By no means will it touch him. And Polycarp answered, according to history, with these, threaten me with fire which burns for an hour and after a little is extinguished, but are ignorant of the fire of the coming judgment reserved for the ungodly. And so why do you delay? Do whatever you will. Of course, that's testimony just standing in itself for a man to be able to say that. And it's easy to sit here in nice, comfortable pews on a Sunday morning in the security of America and listen to that. But, I mean, here's a man who has his life. I mean, he's not just going to die, but he's going to die a terrible death. And he can look right in the eye of this man and say, listen, you threaten me but for a moment with a fire that can be extinguished, but I tell you, you don't fear the everlasting fire that will never be extinguished. I think that's significant. The Bishop of Smyrna should say that. He says, that's just, but for a little while. Jesus has said, your tribulation is just brief. It's but 10 days. And if you will endure even to the point of death, Polycarp was willing to do that even to the point of death. You will not be heard of the second death. You will not be heard of the lake of fire. And so it seems to me history teaches us that God's people are indeed taught and strengthened by these promises of. Of Jesus himself. But what is the key to this whole passage? What is the key to the exhortation, to the identity of Jesus Christ, the key to the promise of Jesus Christ to the Church? Jesus says that if you'll endure to death, I will give you life, and you'll not be hurt by the second death at all. The key is the resurrection of Jesus Christ himself. Remember how he identifies himself as the one who was dead and yet lived again. John 11:25. John's gospel has the same author as the Book of Revelation. And in John 11:25, it's John who rehearses for us Jesus words saying to Martha, I am the resurrection and the life. He that believeth on me, though he die, yet shall he live. And whosoever liveth and believeth on me shall in fact never die. Of course we know Polycarp died. We know that Antipas, the faithful witness, died. We know there are plenty of martyrs. But Jesus says they never die. The second death can't touch them. And that's real death, that's ultimate death, that's eternal death. Because Jesus is the resurrection and the life, we have that promise and assurance that if we endure, he will reward us. In Luke 24, 25, 27, we see that Jesus again is the example of the believer, the example for the believer enduring to the point of death. Luke 24, beginning at verse 25. And he said unto them, o foolish men, and slow of heart to believe all that the prophets of Scripture spoken, behooved it not the Christ to suffer these things and to enter into his glory. And beginning with Moses and from all the prophets, he interpreted to them in all the Scriptures, the things concerning himself. The Bible teaches us from beginning to end, from the Old Testament, from Moses and all the prophets, through the Gospels, through the Epistles, from COVID to cover. The Bible teaches that suffering precedes glory. Jesus suffered and then entered into his glory. Jesus calls us to follow him, who is the resurrection and the life, to not be afraid, to suffer to the point of death, knowing that in fact we don't die, but that the eternal life is ours. Paul himself seems to have received this message with gladness. For In Philippians, the third chapter, verses 10 and 11, we read him to have said that I may know him, and the power of his resurrection and the fellowship of his sufferings, being conformed unto his death. If by any means I may attain unto the resurrection from the dead, see, Paul wants to follow Christ, who is the resurrection and the life. And he says that in fact he would. He would want to follow and have faith in Christ, have the righteousness which is from God, that he might know the power of the resurrection. But he can only know the power of Christ's resurrection if he is conformed unto the death of Christ, that he might know the fellowship of the sufferings of Christ. And that's a note on which I'd like to close this morning. And have you just Meditate on. Think about this. Whether in fact, you know the fellowship of Jesus Christ. It's pretty easy to preach sermons and to understand as Christians listening to those sermons, that we have fellowship with Christ because he's our Savior and Lord. But Paul said that fellowship is the fellowship of his suffering. But the power of his resurrection comes only if we're willing to be conformed unto his death. Didn't it behoove the Christ to first suffer and then enter into his glory? Then he might prove that in fact he was the resurrection and the life. The suffering and the death of the Christians at Smyrna, you see, is but the prelude to the resurrection that they shall enjoy. It's the path to victory, as Paul puts it in Romans 8, that even with the power of the sword wielded against us, we are more than conquerors. Let's pray. Lord, please increase our courage and our steadfastness, our willingness to undergo the sufferings of Jesus Christ himself. Indeed, we would plead with you, Father, to give us such a heart and such faith that we are willing to be conformed unto the death of Christ our Lord. And we might know the fellowship of his suffering as well as the power of his resurrection. We thank you for the encouragement we receive from the word of truth and that Word of life. We thank you for the exhortation set before us that if we'll endure unto death, the crown of life is ours, that the second death threatens us not. Lord, we thank you for calling us out of death into life, out of darkness into light. We thank you for calling us out of our rebellion into a reconciled state with Thee. We pray that you would enable us to live as people that demonstrate the new life, the life everlasting, the life more abundant. For it's in Jesus name we pray. Amen.