Sermon Title: The Suffering Church
Sermon Text: Revelation 2:8-11
Sermon Purpose: To call the hearer to be a dynamic witness for Jesus Christ through all trials, troubles, and tribulations of life.
Sermon Proposition: There are 4 exhortations given to the suffering church.
8 "And to the angel of the church in Smyrna write, 'These things says the First and the Last, who was dead, and came to life: 9 "I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan. 10 Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life. 11 "He who has an ear, let him hear what the Spirit says to the churches. He who overcomes shall not be hurt by the second death."' Revelation 2:8-11 (NKJV)
Introduction:
THE CHURCH
The Church in Smyrna
Scripture does not record the founding of the church at Smyrna, nor is the city mentioned in the book of Acts. All that is revealed about this congregation is contained in this letter. Presumably, a church was planted in Smyrna during Paul's Ephesian ministry (Acts 19:10), either by Paul himself, or by his converts.
At the end of the first century, life was difficult and dangerous for the church at Smyrna. The city, long an ally of Rome, was a hotbed of emperor worship. Under Emperor Domitian, it became a captial offense to refuse to offer the yearly sacrifice to the emperor. Not surprisingly, many Christians faced execution. The most famous of Smyrna's martyrs was Polycarp, executed half a century after John's time.
The Greek word translated "Smyrna" was used in the Septuagint to translate the Hebrew word for myrrh, a resinous substance used as a perfume for the living (Matt. 2:11) and the dead (John 19:39). Its association with death perfectly pictures the suffering church at Smyrna. Like myrrh, produced by crushing a fragrant plant, the church at Smyrna, crushed by persecution, gave off a fragrant aroma of faithfulness to God. At Smyrna, unlike Ephesus, there was no waning of love for Jesus Christ. Because the believers at Smyrna loved Him, they remained faithful to Him; because of that faithfulness, they were hated; because they were hated, they were persecuted; that persecution in turn incited them to love Christ more.
THE CITY
Smyrna
Smyrna was an ancient city whose origins are lost in antiquity. It may have been settled as early as 3000 B.C., but the first Greek settlement dates from about 1000 B.C. About 600 B.C. Smyrna was destroyed by the Lydians and lay in ruins for more than three centuries until two of Alexander the Great's successors rebuilt the city in 290 B.C. It was that rebuilt city that was the Smyrna of John's day.
As previously noted, Smyrna was long a staunch ally of Rome. In fact, its citizens were so infatuated with Rome that in 195 B.C. they built a temple in which Rome was worshiped. A century later the Roman general Sulla' ill-clad army faced bitter winter weather. When the Roman soldiers' plight was announced in a general assembly of Smyrna's citizens, they reportedly took off their own clothes to send to them. Rome rewarded Smyrna's loyalty by choosing it above all other applicants as the site of a new temple dedicated to the Emperor Tiberius (A.D. 26). And when an earthquake destroyed the city late in the second century, The Emperor Marcus Aurelius rebuilt it.
Although Ephesus and Pergamum equaled or surpassed it in political and economic importance, Smyrna was said to be the most beautiful city in Asia. It was located on a gulf of the Aegean Sea and, unlike Ephesus, was blessed with an excellent harbor. Smyrna also profited from its location at the western end of the road that ran through the rich Hermus River valley. In addition to the natural beauty of its surroundings, the city itself was well designed. It stretched from the bay up the slopes of the Pagos, a large hill covered with temples and other public buildings. The streets were well laid out, with the outlying ones lined with groves of trees. Smyrna's most famous street, the "Street of Gold," curved around the slopes of the Pagos. At one end was the temple of Cybele, and at the other the temple of Zeus. In between were the temples of Apollo, Asklepios, and Aphrodite.
Smyrna was a noted center of science and medicine. Like Ephesus, it was granted the privilege of being self-governing. It was also one of several cities that claimed to be the birthplace of the poet Homer. As noted in the previous chapter, Ephesus's harbor eventually silted up and the city went out of existence. Smyrna, however, survived numerous eathquakes and fires and exists today as the Turkish city of Izmir.
THE COMMENDATION
A translated second-century document entitled The Encyclical Epistle of the Church at Smyrna Concerning the Martyrdom of the Holy Polycarp relates the striking story of Polycarp's martyrdom:
The whole multitude, marveling at the nobility of mind displayed by the devout and godly race of Christians, cried out, "Away with the Atheists; let Polycarp be sought out!"
But the most admirable Polycarp, when he first heard [that he was sought for], was in no measure disturbed, but resolved to continue in the city. However, in deference to the wish of many, he was persuaded to leave it. He departed, therefore, to a country house not far distant from the city. There he stayed with a few [friends], engaged in nothing else night and day than praying for all men, and for the Churches throughout the world, according to his usual custom. And while he was praying, a vision presented itself to him three days before he was taken; and, behold, the pillow under his head seemed to him on fire. Upon this, turning to those that were with him, he said to them prophetically, "I must be burnt alive."
And when those who sought for him were at hand, he departed to another dwelling, whither his pursuers immediately came after him. And when they found him not, they seized upon two youths [that were there], one of whom, being subjected to torture, confessed. It was thus impossible that he should continue to hide, since those that betrayed him were of his own household. The Irenarch then (whose office is the same as that of the Cleronomus), by name Herod, hastened to bring him into the stadium. [This all happened] that he might fulfill his special lot, being made a partaker of Christ, and that they who betrayed him might undergo the punishment of Judas himself.
His pursuers then, along with horsemen, and taking the youth with them, went forth at supper-time on the day of the preparation, with their usual weapons, as if going out against a robber. And being come about evening [to the place where he was], they found him lying down in the upper room of a certain little house, from which he might have escaped into another place; but he refused, saying, "The will of God be done." So when he heard that they were come, he went down and spake with them. And as those that were present marveled at his age and constancy, some of them said, "Was so much effort made to capture such a venerable man?" Immediately then, in that very hour, he ordered that something to eat and drink should be set before them, as much indeed as they cared for, while he besought them to allow him an hour to pray without disturbance. And on their giving him leave, he stood and prayed, being full of the grace of God, so that he could not cease for two full hours, to the astonishment of them that heard him, insomuch that many began to repent that they had come forth against so godly and venerable an old man.
Now, as soon as he had ceased praying, having made mention of all that had at any time come in contact with him, both small and great, illustrious and obscure, as well as the whole Catholic Church throughout the world, the time of his departure having arrived, they set him upon an ass, and conducted him into the city, the day being that of the great Sabbath. And the Irenarch Herod, accompanied by his father Nicetes (both riding in a chariot), met him, and taking him up into the chariot, they seated themselves beside him, and endeavored to persuade him, saying, "What harm is there in saying, Lord Caesar, and in sacrificing, with the other ceremonies observed on such occasions, and so make sure of safety?" But he at first gave them no answer; and when they continued to urge him, he said, "I shall not do as you advise me." So they, having no hope of persuading him, began to speak bitter words unto him, and cast him with violence out of the chariot, insomuch that, in getting down from the carriage, he dislocated his leg [by the fall]. But without being disturbed, and as if suffering nothing, he went eagerly forward with all haste, and was conducted to the stadium, where the tumult was so great, that there was no possibility of being heard.
Now, as Polycarp was entering into the stadium, there came to him a voice from heaven, saying "Be strong, and show thyself a man, O Polycarp!" No one saw who it was that spoke to him: but those of our brethren who were present heard the voice. And as he was brought forward, the tumult became great when they heard that Polycarp was taken. And when he came near, the proconsul asked him whether he was Polycarp. On his confessing that he was, [the poconsul] sought to persuade him to deny [Christ], saying "Have respect to thy old age," and other similar things, according to their custom, [such as], "Swear by the fortune of Caesar; repent, and say, Away with the Atheists." But Polycarp, gazing with a stern countenance on all the multitude of the wicked heathen then in the stadium, and waving his hand towards them, while with groans he looked up to heaven, said, "Away with the Atheists." Then, the proconsul urging him, and saying, "Swear, and I will set thee at liberty, reproach Christ"; Polycarp declared, "Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Savior?" And when the proconsul yet again pressed him, and said, "Swear by the fortune of Caesar," he answered, "Since thou art vainly urgent that, as thou sayest, I should swear by the fortune of Caesar, and pretendest not to know who and what I am, hear me declare with boldness, I am a Christian. And if you wish to learn what the doctrines of Christianity are, appoint me a day, and thou shalt hear them." The proconsul replied, "Persuade the people." But Polycarp said, "To thee I have thought it right to offer an account [of my faith]; for we are taught to give all due honor (which entails no injury upon ourselves) to the powers and authorities which are ordained of God. But as for these, I do not deem them worthy of receiving any account from me." The proconsul then said to him, "I have wild beasts at hand; to these will I cast thee, except thou repent." But he answered, "Call them then, for we are not accustomed to repent of what is good in order to adopt that which is evil; and it is well for me to be changed from what is evil to what is righteous." But again the proconsul said to him, "I will cause thee to be consumed by fire, seeing thou despisest the wild beasts, if thou wilt not repent." But Polycarp said, "Thou threatenest me with fire which burneth for an hour, and after a little is extinguished, but art ignorant of the fire of the coming judgment and of eternal punishment, reserved for the ungodly. But why tarriest thou? Bring forth what thou wilt.
While he spoke these and many other like things, he was filled with confidence and joy, and his countenance was full of grace, so that not merely did it not fall as if troubled by the things said to him, but, on the contrary the proconsul was astonished, and sent his herald to proclaim in the midst of the stadium thrice, "Polycarp has confessed that he is a Christian." This proclamation having been made by the herald, the whole multitude both of the heathen and Jews, who dwelt at Smyrna, cried out with uncontrollable fury, and in a loud voice, "This is the teacher of Asia, the father of the Christians, and the overthrower of our gods, he who has been teaching many not to sacrifice, or to worship the gods." Speaking thus, they cried out, and besought Philip the Asiarch to let loose a lion upon Polycarp. But Philip answered that it was not lawful for him to do so, seeing the shows of wild beasts were already finished. Then it seemed good to them to cry out with one consent, that Polycarp should be burnt alive. For thus it behooved the vision which was revealed to him in regard to his pillow to be fulfilled, when, seeing it on fire as he was praying, he turned about and said prophetically to the faithful that were with him, "I must be burnt alive."
This, then, was carried into effect with greater speed than it was spoken, the multitudes immediately gathering together wood and fagots out of the shops and baths; the Jew especially, according to custom, eagerly assisting them in it. And when the funeral pile was ready, Polycarp, laying aside all his garments, and loosing his girdle, sought also to take off his sandals, - a thing he was not accustomed to do, inasmuch as every one of the faithful was always eager who should first touch his skin. For, on account of his holy life, he was, even before his martyrdom, adorned with every kind of good. Immediately then they surrounded him with those substances which had been prepared for the funeral pile. But when they were about to fix him with nails, he said, "Leave me as I am; for He that giveth me strength to endure the fire, will also enable me, without your securing me by nails to remain without moving in the pile."
They did not nail him then, but simply bound him. And he, placing his hands behinds him, and being bound like a distinguished ram [taken] out of a great flock for sacrifice, and prepared to be an acceptable burnt-offering unto God, looked up to heaven, and said, "O Lord God Almighty, the Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before Thee, I give Thee thanks that Thou hast counted me, worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup of thy Christ, to the resurrection of eternal life, both of soul and body, through the incorruption [imparted] by the Holy Ghost. Among whom may I be accepted this day before Thee God, hast fore-ordained, hast revealed beforehand to me, and now hast fulfilled. Wherefore also I praise Thee for all things, I bless Thee, I glorify Thee, along with the everlasting and heavenly Jesus Christ, Thy beloved Son, with whom, to Thee, and the Holy Ghost, be glory both now and to all coming ages. Amen."
When he had pronounced this amen, and so finished his prayer, those who were appointed for the purpose kindled the fire. And as the flame blazed forth in great fury, we, to whom it was given to witness it, beheld a great miracle, and have been preserved that we might report to others what then took place. For the fire, shaping itself into the form of an arch, like the sail of a ship when filled with the wind, encompassed as by a circle the body of the martyr. And he appeared within not like flesh which is burnt, but as bread that is baked, or a gold and silver glowing in a furnace. Moreover, we perceived such a sweet odor [coming from the pile], as if frankincense or some such precious spices had been smoking there.
At length, when those wicked men perceived that his body could not be consumed by the fire, they commanded an executioner to go near and pierce him through with a dagger. And on his doing this, there came forth a dove, and a great quantity of blood, so that the fire was extinguished; and all the people wondered that there should be such a difference between the unbelievers and the elect, of whom this most admirable Polycarp was one, having in our own times been an apostolic and prophetic teacher, and bishop of the Catholic Church which is in Smyrna. For every word that went out of his mouth either has been or shall yet be accomplished.
-Information taken from "The MacArthur New Testament Commentary: Revelation 1-11