2:10 “Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.”
“Fear none of those things which thou shalt suffer:” ～ Fifteen times the New Testament says “fear not” (or similar words), nine of these times they were the words of Christ, Himself. It is not often someone will tell you not to fear, and in the same sentence assure you of suffering. The very words, “Fear none of those things,” would be comforting to most anyone, if the person was assured that “those things” would not harm him or her. But that’s not the case here. It is not the case, so much of the time, with God’s children. For the saints of Smyrna “those things” were very real and, what is more, Christ assured them, by His words, that these very real dangers would, indeed, cause them very real harm. Notice, he said “which thou shalt suffer.” Not “may suffer,” but “shalt suffer.” It is a foregone conclusion, Jesus is saying, “You are about to suffer.” But He prefaced this hard truth with “mēden phobou” — “Not at all fear.” This strange manner of speaking is also seen in His Sermon on the Mount. Matthew, Mark, and Luke give an account of the same discourse. Matthew in ch 24 of his gospel, Mark in chapter 13, and Luke in his ch 21. When these three accounts are considered, and juxtaposed to each other, it is evident that they are accounts of the same discourse reported from three different sources. We will show these accounts because it is important to see how that after Jesus informed His followers of coming affliction, death, prison, betrayal, and the animosity of the world, Luke would record the extraordinary statement of Christ as he said,
“But there shall not a hair of your head perish. 19 In your patience possess ye your souls.” (Luke 21:18-19)
Matthew 24 :7-14“...and there shall be famines, and pestilences, and earthquakes, in divers places. 8 All these are the beginning of sorrows. 9 Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake. 10 And then shall many be offended, and shall betray one another, and shall hate one another. 11 And many false prophets shall rise, and shall deceive many. 12 And because iniquity shall abound, the love of many shall wax cold. 13 But he that shall endure unto the end, the same shall be saved. 14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.”
Mark 13:9-13“But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them. 10 And the gospel must first be published among all nations.11 But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: ... 12 Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. 13 And ye shall be hated of all men for my name's sake: ... .”
Luke 21:12-18 “...and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name's sake. 13 And it shall turn to you for a testimony. 14 Settle it therefore in your hearts, not to meditate before what ye shall answer:15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. 16 And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death. 17 And ye shall be hated of all men for my name's sake. 18 But there shall not an hair of your head perish.”
Is it not extraordinary, indeed, to say “But there shall not a hair of your head perish;” after just saying that they would be delivered up to be afflicted and would be killed (Matt 24)? Mark’s account says that they would be beaten in the synagogue (Mark 13), and speaks of sibling and filial betrayal unto death. Even Luke, who records the “But there shall not a hair of your head perish” (Luke 21:18) statement, in Luke 21:16 has Jesus saying, “And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death.” Yet, “… there shall not a hair of your head perish.” Extraordinary!
“But there shall not a hair of your head perish.” (Luke 21:18)
We turn back now from the Sermon on the Mount to the church in Smyrna, who received the same assurance, i.e. “fear none of those things.” The truth is definite. Physical harm may come, indeed, has come, and will, yet, come upon the people of God. But, because of the resurrection, and the guarantee of eternal life, no real hurt will be experienced. The Christian is instructed not to fear persecution, even if it leads to physical death, for the body is not the real person. The soul of every Christian is beyond the reach of harm, in that it is secure in Christ. Even physical death is momentary for the Christian. Death is not the period that concludes the statement of life, but, rather, a comma—a momentary pause, in, not even, mid-sentence. After which, that which has returned to dust will be reconstitute, “... corruptible shall have put on incorruption, and this mortal shall have put on immortality, ...” (1 Cor 15:54). Job said it this way: “And though after my skin worms destroy this body, yet in my flesh shall I see God” (Job 19:26). So it is, dear disciple: In that great getting up morning (John 5:29), when all has been restored incorruptible, the word of Jesus will prove sure –“there shall not a hair of your head perish.” And, therefore, the disciples of Smyrna (the Smyrna of then and now) may very well be encouraged. It is the Christian, alone, who lives the life others only speak of in slogans – “No Fear!” For death, the origin of all consternations, “... is swallowed up in victory.”(1 Cor 15:54).
“... behold, the devil shall cast some of you into prison.” ～ The “devil shall cast some of you into prison, ... .” ～ The devil (Grk: diabolos—Strong’s #G1228) designated the slanderer, calumniator, and false accuser, no doubt manifesting himself in the person of the Jews—falsely, so-called. We would mark well, at this point, the tenacity shown by the Jews in accusing the Lord’s apostles, and, indeed, the Lord, Himself. Thusly, showing the nature of Satan, the devil (as illustrated in 12:10, where he is called “the accuser of our brethren”), as being incarnated in the unbelieving Jews.
Beginning with the trials of Jesus (before, first Annas, then Caiaphas, then Pilate, then Herod, and finally Pilate again), and continuing throughout the New Testament period, the Jews manifested themselves as the chief slanderers of Christ and His followers. Showing themselves specially adapted to collusion and calumniation. So much so, that this propensity to prevaricate, in order to defame, malign and traduce the Holy, earned them (the Jews) the epithet, The Synagogue of Satan, translated – “The Synagogue Of the Accuser;” and here, in our text, “the devil,” translated – “the Calumniator” i.e. the “False Witness.”
Upon the arrest of Christ, Caiaphas, the chief priests, elders, and the whole counsel sought false witnesses against Jesus (Matt 26:59). There was no lack of alacrity with the Jews to calumniate. The only problem for Caiaphas was finding at least two accusers (devils—diaboloi) whose testimony was, at least, believable. At long last two were found (Matt 26:60). The accusation was a misrepresentation of the Savior’s teaching:
“And said, This fellow said, I am able to destroy the temple of God, and to build it in three days.” (Matt 26:61)
No doubt they were misreporting the event recorded by John the Apostle,
“Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? 19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. 20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? 21 But he spake of the temple of his body.” (John 2:18-21)
The accuser is crafty, he will lay his lie down as close to the truth as is possible, so that at first sight it appears true. The accuser is a master of disguise and misdirection. His first acts of deception upon the human family established his modus operandi. His lie, “ye shall not surely die” (Gen 3:4) almost sounds like the truth, “thou shalt surely die”(Gen 2:17) – almost. His M. O. is always the same. So it was with Caiaphas’ lie that sounded true. It got the death penalty from the Council. Then they covered his face with their spit (Mark 14:65).
From Caiaphas, He was brought before Pilate; where, again, “the chief priests accused him of many things:” (Matt 15:3). From Pilate to Herod where “the chief priests and scribes stood and vehemently accused him” (Luke 23:10). And finally, back to Pilate, where three times the governor tried to set Him free, and three times the voices of the high priests and scribes, with the mob, called for His crucifixion.
Nor, was this collusion of malice any kind of appeasement to their perniciousness, which turned to a kind of malignancy for the unbelieving segment of the race. However, none of this was outside of God’s purpose, for Jesus had surely said,
“Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. 32 Fill ye up then the measure of your fathers. 33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? 34 Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: 35 That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. 36 Verily I say unto you, All these things shall come upon this generation. 37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! 38 Behold, your house is left unto you desolate.” (Matt 23:31-38)
The very words of Christ manifested themselves in the deeds of the unbelieving Jews. We are careful to distinguish between the believing and unbelieving of this race. It was those who “chose” not to accept the Messiah, that are revealed in the Revelation as the “Synagogue of Satan,” and “the devil.” The malignancy of malice, toward everything messianic, spread, as pandemic, from unbelieving Jew to unbelieving Jew, to bring about the desolation of their house, i.e. the economy of Judaism. Read again Jesus’ words above (Matt 23:31-38). Just as criminals are identified by their modus operandi, so is the devil.
We look, next, to the events surrounding the martyrdom of our brother Stephen, as recorded in Acts ch’s 6 and 7. Luke informs us that it was those “of the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia” (Acts 6:9) who suborned men (i.e. to induce secretly to commit perjury)—sounds familiar already—which said,
“This man ceaseth not to speak blasphemous words against this holy place, and the law: For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us” (Acts 6:13-14).
The mode of operation was the same as with Christ. The accusation was even the same, in many respects. The outcome? It was the same as well,
“And they stoned Stephen, calling upon God, saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.”(Acts 7:59-60 compared to Luke 23:34, 46)
Luke was kinder, when identifying these Jews, than was the Lord when identifying the accusers of the Samaritan Christians. Luke may have been a little politicly correct, when he named the synagogues they represented. Jesus, on the other hand, plainly identifies them of The Synagogue of Satan. And when Christ spoke of those who will cast the believers into prison, He, without apology, identifies them as the “devil:” (see John 8:44).
Remaining true to character, the resoluteness seen in the unbelieving Jews, to accuse and persecute the apostle Paul, is nothing short of amazing. This trail of persecution is easily traced, beginning during his first missionary journey to Antioch of Pisidia (Acts 13:45, 50), and continuing to Paul’s arrest in the temple at Jerusalem (Acts 21:27-22:30), his trial before Felix in Caesarea (Acts 24:1ff), and before Festus and Agrippa two years later at the same place (Acts 25:1-7). Through their collusions they drove Paul to Rome to appeal before Caesar; where, after a period of time (most likely released and re-arrested), Paul was beheaded. Beheading was the form of execution employed by the Jews on those found guilty of propagating un-Orthodox religious teaching. This is seen in the martyrdom of James, the brother of John, A.D. 40 (Acts 12:2), by Herod Agrippa I, the nephew of Herod Antipas, who had beheaded John the Baptist (Matt 14:3-12). It was also used by the old Roman Republic. In that, according to available sources, Paul was thusly killed, one is made to ponder a possible connection. For although he was beheaded by the Romans in A.D. 68, that form of execution was not in vogue among the Romans at the time, being the time of the Empire and not of the Republic. However, it was, indeed, still in fashion with the Jews. So, one is led to suspect Jewish influence in Paul’s execution.
“... and ye shall have tribulation ten days:” ∼ The Smyrna church is informed of “tribulation ten days.” To their present trouble they were to brace themselves for “ten days” of further tribulation. In the apocalyptic manner of interpretation, we are to understand “ten days” to be ten years. When the angel Gabriel gave Daniel the vision of the 70 Weeks (Dan 9:20-27), it is understood that weeks of years are intended. Therefore, one day would be equal to one year. Applying this key for interpreting prophetic days, we may be reasonably safe in judging Smyrna’s coming “ten days” of tribulation to be actually a ten year duration.
During the reign of Emperor Domitian (A.D. 81 to 96) the Roman world saw years of tyrannical persecution of Christians. Although some modern historians have tried to give his name some relief from history, they have not been very successful, due to the fact that the ancients wrote so effectively against him; i.e. Tacitus, Martial, the Younger Pliny, and Suetonius. When he died the Roman Senate damned his memory, as it had done with Nero. Many early Christians considered Domitian as a revivification of Nero; thereby, fulfilling the prophecy of the deadly wound of the anti-Christ being healed (13:3). Domitian sought to establish autocratic power. During the first eight years of his reign, he appointed himself consul every year. While the custom of Rome was to deify an emperor after his death, Domitian declared himself a god while still living, and demanded that everyone throughout the empire offer sacrifice to him, on penalty of death. Because Smyrna was so closely tied to the cult of Roma, the likelihood of persecution, on those who refused to worship Domitian as a god, would have been greater than in other cities and providences more remote.
In that most are agreed that this “ten days” of tribulation references the ten years of persecution brought on by the emperor worship of Domitian, it seems most would also agree that such an understanding would establish an early date for the writing of the Revelation, i.e. before the reign of Domitian. If the Revelation is considered prophecy of coming events, and not just the reporting of past events in futuristic terms (which would be deceptive and misleading to future generations, and unworthy of holy Scripture), then one is forced, it seems, to admit to a writing of the Revelation before the reign of Domitian (A.D. 81).
“... be thou faithful unto death, ...” ～ The call for faithfulness “unto death” is keeping true with the tone of this whole letter to the Smyrna church. The things “which thou shalt suffer” spoken of in the first part of the verse is here stated clearly–death. But they had also been told to “fear none of these things.” Those who have died-out to the world, and have been born from death to life, have already become a partaker of the “first resurrection;” see John 5:24-25 cf. Revelation 20:4-5, where we are told that death has no power on such ones. The grave is only a portal through which believers pass to receive their “crown of life” which awaits on the other side.
“... and I will give thee a crown of life.” ∼ The “crown of life” promised, here, to those who were “faithful unto death,” is spoken of by James, “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.” (James 1:12); and Paul, to the Corinthians, calls it an “incorruptible” crown, “And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible” (1 Cor 9:25); then, to Timothy the crown is spoken of as a “... crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2 Tim 4:8). Further, Peter writes of the believers crown by saying, “And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” (1 Pet 5:4)
Some see, here, four separate crowns that the disciple stands to receive. We think it better to view the terms life, incorruptible, righteousness, and glory as adjectival to the noun—crown. The exception to this, however, is the “crown of rejoicing” spoken of by Paul to the Thessalonians (1 Thess 2:19). Concerning this crown, Paul is referencing the Thessalonians, themselves, as his badge of reward at the coming of Christ:
“For what is our (the apostles’) hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming (parousia)?” (1 Thess 2:19; parentheses mine)
The Grk word for “crown” (used for the “crown of life” promised to the saints of Smyrna) is “stephanos.” Two words are used for crown in the New Testament: “stephanos” (Strong’s #G4735), and “diadēma” (Strong’s #G1238). There is some debate as to whether, or not, these two words are used interchangeably, or if they are use to indicate two types of crowns. “Stephanos,” the word used here (and indeed throughout the New Testament) for the crown of the believers, designates a twined wreath: a chaplet (a badge of royalty, a prize in the public games or a symbol of honor generally, but more conspicuous and elaborate than the simple fillet). “Diadēma,” used also for crown in the New Testament is a “diadem” (as bound about the head): crown (Strong’s #G1238).
In the Septuagint “stephanos” is used to indicate a mark of royalty, or (in general) exalted rank. This is seen in the Septuagint’s rendering of 2 Sam 12:30; 1 Chr 20:2; Ps 20:4; 21:4; Ezek 21:26; Zech 6:11,14. In the Revelation we noticed that “stephanos” is used each time the saints of God are in view. Moreover, “stephanos” is also applied to Christ in 6:2 and 14:14, and also to the Woman Clothed in the Sun, 12:1.
“Diadēma,” however, seems to have a more restricted use in the Revelation where it is used only for Christ at 19:12; and for the Great Red Dragon, i.e. Satan, at 12:3; and the seven headed beast at 13:1; but, never for the crowns of the saints.
The message we may gather from this usage is that “diadēma,” as used in the Apocalypse, designated an earthly rule only; while “stephanos” speaks of earthly conquest—plus heavenly reward. It should be mentioned here that the Grk scholar Joseph Henry Thayer states concerning “stephanos:” “… a mark of royalty, or… exalted rank…; Matt 27:29; Mark 15:17; John 19:2, 5; Rev 4:4, 10; 6:2; 9:7; 14:14…; The wreath or garland which was given as a prize to [those] victorious in the public games…: 1 Cor 9:25 cf. 2 Tim 2:5. b. Metaphorical. The eternal blessedness which will be given as a prize to the genuine servants of God and Christ: ho tēs dikaiosunēs stephanos, the crown (wreath) which is the reward of righteousness, 2 Tim 4:8…”. Throughout the New Testament “stephanos” does hold the idea of reward for the contest won. In our text the disciples at Smyrna are challenged to be faithful unto death—the contest was to try their faith. Only by remaining loyal unto death, when the contest is won, will the “stephanos” be obtained. In this sense the Christian life is viewed as an athletic competition, where there can be only one winner (1 Cor 9:24). On the personal level the contestants are but two: the disciple and the Devil. Which will win? Paul spoke of pressing “toward the mark for the prize of the high calling of God in Christ Jesus” (Phil 3:14). Of course “the mark” is the finish line for which all Christians run. We must not look to the right or left. Nor, should we be concerned about who runs beside us (John 21:20-23). Paul’s advice to the church at Colossae is good for all who compete for eternal life, “if ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God” (Col 3:1). All athletic contests have rules, and the Christian’s race is no exception. If one strives for the crown, he or she must follow the rules. Paul tells Timothy, “And if a man also strive for masteries, yet is he not crowned, except he strive lawfully” (2 Tim 2:5). Sometimes an athlete will feel as though the rules of the game are confining, but there is comfort in knowing that the opponent must follow the same laws. Satan is also confined by the rules. Even he cannot violate the laws of God. The disciple must be sure of the regulations, so his or her striving will not be in vain. Paul wrote to Timothy of those who competed, and perhaps excelled over their opponents, but would not be “crowned” unless the regulations were followed. Jesus, spoke of those who, in the last day, will have the disappointment of disqualification—even after the finish line is crossed. Matthew records His words:
“Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matt 7:22-23).
The word “iniquity” is the Greek word anomia (Strong’s #G458), “illegality, i.e. violation of law ... transgression of the law, ... .” Therefore, those of whom Christ is speaking competed in the conflict for the “masteries,” but were not “crowned” because their efforts, though ardent, were not executed “lawfully.”
“Stephanos,” has a more elaborate and conspicuous application than does “diadēma” (Strong’s #G4735). It contains, as its first and foremost quality, the idea of royalty; but carries, also, the imagery of the victor of an athletic contest (3:11; 4:4,10; 6:2; 9:7; 12:1; 14:14). The disciple’s life in the Kingdom of the Messiah is both: the ruling and reigning with Christ as kings and priests, and, also, the contest against our adversary the Devil. Jesus included both aspects in His promise to the church at Laodicea. He summed it up this way:
“To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.” (3:21)
The idea of overcoming in the contest, and royal kingship, are both here; just as both ideas are in the word stephanos for crown.
Apostolically Spaeaking,
☩ Jerry L Hayes
If you are enjoying this commentary you would appreciate owning "The Apocalypse" from which our commentary is excerpted.
Companion to "The Apocalypse" is "Letters to My Children on Apostolic Kingdom Theology."
After spending over forty years in the dispensational doctrine, and having raise my children in that theological framework, I became a convinced adherent to a "kingdom" theology that recognizes the Church as the Israel of God, and that the first century actually saw the fulfillment of most of Matthew chapter 24. "Letters to My Children on Apostolic Kingdom Theology" is a compilation of twenty four letters written to my children explaining my journey. These "Letters" provide a systematic approach to Apostolic Eschatological study of Scripture. It is sure to interest all students of Scriptures
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