Harry Foster
Reading: Revelation 2:8-11
WE are not told how John's Revelation to the churches was delivered to the Christians in those seven towns of Asia Minor. There can be no doubt that they were conveyed by hand, but what we do not know is whether they were all taken by the same messenger. If this were the case, then it would be interesting to know the reactions of the man concerned as he visited the different assemblies and observed from the human viewpoint those seven groups whose spiritual conditions were so vividly described by the risen Lord as He walked among them. [51/52]
What about the church at Ephesus? 'Oh,' the messenger might well exclaim, 'that is a thriving fellowship. They are very active and very orthodox -- one of the best!' After all, a mere observer would hardly discern that fatal lack of love to Himself which made the Lord wonder whether He would remove the lampstand. And what about Laodicea? Unless our imaginary visitor were a man of spiritual discernment, he would probably place this church in the highest category. The church members themselves boasted of their wealth and complete sufficiency. It is possible that their self-congratulations were connected with material affluence, but it may well have been that the whole set-up was seemingly wealthy in talent, popularity and outward success. 'What a wonderful church; they have everything,' we can imagine the visitor exclaiming, unless, of course, he was aware of Christ's scathing denunciation in their particular letter.
And what about the church in Smyrna? What indeed? Would our supposed messenger have answered that question with a contemptuous shrug of the shoulders or a pitying shake of the head? It was a poor little church, beset by a multitude of difficulties. If the bearer of the letters had read their contents for himself, he might perhaps have pointed out that even the Lord wrote so briefly and seemed to have little to offer them. His promises to the overcomers in the other churches had held out many amazing and thrilling prospects, while to those in Smyrna He merely gave the assurance that they would escape the second death. This seems rather a common place benefit in comparison with the morning stars, hidden manna and thrones proffered to the others.
Poor Smyrna! Yes, that is what men would and did say about them. That moreover is what they said about themselves. 'We are poor and we are in real trouble. For us the prospects are very poor,' might quite truly have been their sad verdict on themselves. Christ, however, would have none of this. Far from commiserating with them, He congratulated them. 'I know all about your tribulations, yes and your poverty too,' He said, 'BUT you are rich.' The conjunction is quite an emphatic one, showing that the Lord's verdict was another and an altogether different one. It is as though He said 'Not at all! It is rich that you are! Whatever others say, and whatever you yourselves feel, I, the Lord of the churches, say that you are the richest of them all.' This seems a reasonable enough exegesis of the four little words which have been placed in double brackets.
What is more, we must take note of the Lord's use of the present tense. He did not say that they used to be rich. That was what He implied about Ephesus. Alas! It may easily be the case with us that our vital spiritual experiences are limited to past history. There are few sadder things than that the Lord should have to say of a church, as through Jeremiah He did say to Israel: "I remember concerning thee, the kindness of thy youth, the love of thine espousals", because of its departure from that first love. The Ephesians had once been rich in their love relationship with Christ, but they had frittered away that wealth. Happily Smyrna's wealth was not just a matter of past history. Nor was it merely a hope for the future. Thank God for His grace! Even the Laodiceans had the possibility of becoming wealthy: "I counsel thee to buy of me gold refined by fire, that thou mayest become rich". There is hope for the poorest of us that we may yet become spiritually affluent if we are prepared to pay the price of the refining fire. Smyrna, however, had Christ's riches as her present possession. So far as she was concerned, the Lord's clear verdict was that in her present condition she was then and there a spiritually wealthy assembly.
"Thou art rich!" I would love to be a member of such a church, especially to be an "angel" there (whatever that may mean). Nothing more wonderful could ever be possible than to be judged rich by divine assessment. Even more, perhaps, I would find it wonderful to have this said of me personally. I can imagine no deeper heart satisfaction in life than to receive a personal message from the risen Christ to say that He counted me among His wealthy disciples. All true lovers of the Lord must feel like this.
We must remember, however, the circumstances and trials of this rich church. The 'but' of contrast relates not only to human opposing judgments, their own or others, but to the cold hard facts. They were being sorely tried. They were really poor. Was this why they were so wealthy? Can it be that tribulation and deprivation are the necessary background to such a condition of spiritual affluence? Must we go through what Smyrna endured to acquire the riches which Smyrna possessed? We do not know, [52/53] but at least we may get some help in the matter if we consider more closely the actual condition of these wealthy saints. In what were they rich?
1. Christ was Everything to Them
There are many definitions of a local church, and many ideas as to its correct procedure. Here we keep to the simplest possible description, namely that it was composed of a truly born-again group of believers, gathered in such a way as to provide opportunity for the Holy Spirit to voice among them the timely message of the risen Christ. This was certainly true at Smyrna. Their life together was based absolutely on the Lord Jesus Himself. No mention is made of their activities, though we can be sure that they worked for Him; no mention is made of their doctrinal niceties, though since Christ was the First and the Last to them, we can be sure that they were Scriptural; and no mention is made of their failures or weaknesses, though doubtless they were far from perfect. It is as though Christ filled their whole horizon. He was the First and He was also the Last, and He was everything in between.
Some time ago we had in our home a doctor from Hungary. He himself had been in prison for his faith and his son had been shot. We tried to get him to talk about events in his land, but every time he smilingly changed the conversation to talking about our glorious Saviour and Lord. He knew tribulation and poverty, but he was rich. Much richer than those of us who wanted to be so sorry for him. Similarly we are not told what the tribulations were which beset the church in Smyrna; we only know that they loved to meditate on the Saviour who had been crucified for them and was now sharing His risen life with them.
When you went home from a church service in Smyrna, you did not discuss the moving sermon, the gratifying collection or the beautiful music -- you just thanked the Lord that you had met Christ, that He had spoken timely words of comfort to your soul, and that He had enabled you to lift your eyes away from present trials to His throne in the glory. Those who can do that are rich indeed. 'I know that you are a poor church,' the Lord said, 'everybody knows that. But in My estimation you are the richest of them all.' It is His opinion which matters. As Laodicea shows, it is fleshly and calamitous to boast of your own riches. It is both humbling and inspiring, though, to boast in Christ and to have the Spirit's witness that all His riches are yours.
"Fear not," was a specially intimate word of comfort for them alone. Those words of re-assurance had often been on the lips of Christ as He walked on this earth. He had spoken them, too, to John, when the apostle was overwhelmed by the greatness of the revelation (1:17). John, however, was the great and beloved apostle, whereas they were nobodies. How surprising and thrilling that He should say the same to them. His message of comfort was not only for those who were to be imprisoned, but to the whole church: "I will give thee the crown of life". There was to be no easy future for them, but they must remember that He would be appreciatively watching their loyalty all the time and would be personally there at the end of the way, waiting to bestow a further crown to complete all their other riches. When Christ is both First and Last, you are not over-concerned with synagogues and prisons.
2. They Shared the Reproach of Christ
Even greater than their poverty was the painful matter of their sufferings. "I know thy tribulation, and thy poverty", the Lord assured them. These tried saints did not have much time for speculating about the "Great Tribulation" for, in all conscience, their own tribulation was great enough and threatened to become greater. In this connection there is a startling use of the word 'blasphemy'. Normally this is a word which is reserved for God, implying contempt and indignity concerning the Deity. Here, however, it is used to describe the insulting attitude of this "synagogue of Satan" towards the saints in Smyrna. It suggests that the sneers and lies of the hypocritical mockers were really directed against Christ, and that He took them as a personal insult. The attacks on the believers in Smyrna were really attacks upon their Lord, for it is He whom Satan hates. His people were therefore bearing His reproach. This made all the difference. Nobody likes being ridiculed or maligned, but how much more bearable it becomes when we realise that what is really happening is that we are bearing the reproach of Christ.
We may enquire of Moses what such a reproach entails. The Scriptures state that he accounted it greater riches than the treasures of Egypt. It seems, then, that Moses would have [53/54] been very ready to confirm Christ's opinion that the church in Smyrna was indeed a rich one. He was one of the few characters in the Bible who had a first-hand knowledge of riches. As adopted son of Pharaoh's daughter, he had been brought up in extreme luxury. The museum pieces of priceless value which men now marvel at were matters of daily commonplace to Moses. This was the man who saw all that the wealthiest of nations had to offer, and doubtless had at his disposal and within his expectations such affluence as would make modern millionaires seem penurious; yet when he was able to make a quiet assessment of it all, he decided that it was dross and tinsel compared with the reproach of Christ. With hindsight we know that he was right. Moses the servant of God was infinitely richer than Moses the prince of Egypt. It was true for him. Yet if we had lived at Smyrna, or if we are passing through circumstances similar to those of the saints there, we would find it hard to accept such an assessment. This is not our natural idea of what it means to be rich. It is therefore a timely reminder from the Lord that there is no wealth to compare with the privilege of those who share His reproach.
"Which say they are Jews." The phraseology here employed indicates that the harsh treatment came under the guise of religion. How often, through the centuries, has official, institutional religion persecuted God's true people. Probably there is less of this today, but in the lifetime of the older generation, true believers were hounded and martyred by those who claimed to be Christians. In any case, Satan always has his agents for venting upon simple believers the intense hatred which he harbours against the Lord. It is still possible for Christ's disciples to suffer at the hands of those who claim to be God's people.
The message goes on to predict further tribulation for this sorely tried church. Obviously their spiritual wealth did not bring ease and comfort in circumstances. The treasures which they were to enjoy were what the prophet called: "the treasures of darkness, and hidden riches of secret places" (Isaiah 45:3). So the same Lord who pronounced them rich, warned them of worse troubles to come.
Concerning these impending trials, several points should be noticed. First, although the actual imprisonment would only come to some of their number, the whole church was being tried. So close is the relatedness of spiritual fellowship that sorrows and burdens, as well as joys and victories, are all shared. All at Smyrna were challenged to be faithful, and all were promised the imperishable crown. This in itself gives point to Christ's assertion that they were rich, for it is a blessing beyond price to participate in the common love of Christ, a love in which sufferings and comforts alike are shared.
The second point to notice is that the Lord permitted and measured the extent of their trials. "Ten days," Jesus said -- neither more nor less. There is not the slightest hint that if the church members still at liberty prayed harder and more earnestly, their imprisoned brethren could be released after only nine or eight days! If Bible numbers mean anything, then the ten is symbolic and speaks of a testing period carried through to its full. But if the church cannot shorten the time, neither can man or devil lengthen it. "Ten days," the Lord said, and ten days it would be.
It is possible that the symbolism is meant to emphasise the brevity of the period. When Laban and his mother begged Abraham's servant to linger another ten days before taking Rebekah back to his master's house, they were arguing that they only wanted a short delay (Genesis 24:55). When Daniel and his companions asked to be excused from eating the king's dainties, they said: "Prove thy servants, I beseech thee, ten days" (Daniel 1:12). That will be long enough, they argued -- just ten days. And now it is as though the risen Lord reassured His tried people by saying: "It will be only ten days. For you, My elect's sake, I will shorten the days of trial." Rich indeed are the sufferers who know that the Lord has perfect control of their trials, has foreseen and measured them, and promised to be ever near throughout their relatively short duration. This poor little church, then, was rich in the present as it shared the reproach of Christ and soon to be enjoying even greater riches, for they who suffer with Christ will reign with Him. Let us not envy the bustling, successful Ephesian church, or the smug and prosperous Laodiceans; let us rather envy those who, like the saints at Smyrna, have the privilege of bearing the reproach of Christ.
3. They were Trusted by Christ
It may not be out of place to stress the brevity of this letter and the seeming ordinariness of the promise to overcomers, for it is a strange fact that often those who are being most pleasing [54/55] to their Lord are given the least evidence of His blessing. Does this sound strange? Is it not illustrated by those deeply satisfying human friendships in which no words or acts of reassurance are necessary because perfect sympathy and mutual trust guarantee the intimate relationship? Spiritual immaturity makes it necessary for the Lord to give repeated proofs of His love and faithfulness to weak believers. This is perhaps why we all have wonderful experiences of divine blessing and answers to prayer in the early stages of our Christian life. If the Lord did not multiply to us such exciting evidences of His love we might faint or be discouraged. In our foolishness we sometimes imagine that such actions on His part prove how close is our relationship with Him, whereas precisely the opposite may be true.
The Old Testament gives a number of examples of how the Lord trusted His maturest servants to press on in their spiritual life with scarcely any apparent encouragement from Him. Job is an outstanding example of this kind of mutual trustfulness. God knew that, however harsh circumstances were, Job would never let Him down; and Job remained true just because he was sure that the Lord would not let him down. Jeremiah was another man to whom the Lord granted the honour of little or no encouragement over many long and wearisome years. In our immaturity we might exclaim: 'Poor Jeremiah!' but history has shown how rich he was and eternity will make that even more clear.
And what shall we say of the New Testament, and especially of the beloved Son of the Father? He had forty days alone in the wilderness, where there was no voice from heaven, no miraculous provision of bread, but only wild beasts and Satan. When the final victory of faith was won, then -- and not till then -- the angels came and ministered to Him. So often the Father showed how fully He trusted that perfect Son of His. There was a beautiful mutuality of trust between the Father and the Son. It was only for the sake of the bystanders that Jesus spoke His words of thanks at the tomb of Lazarus -- no words were needed to maintain this sublime companionship (John 11:42). Then when the voice of approval came from heaven, the Lord Jesus clearly stated that He Himself needed no such encouragement, but that the voice had come for the benefit of those around (John 12:30). Finally, when seemingly forsaken on the cross, with no sign at all that heaven cared for what was happening to Him, the Lord quietly whispered: "Father, into thy hands I commend my spirit", never for one moment doubting God's unchanging love.
Now if all this is true, and if it is a sign of His gracious approval that God entrusts His servants with mysterious and unexplained trials, then how rich are they so honoured. The saints of Smyrna were rich indeed for, with a minimum of evidence of God's love, they endured as seeing Him who is invisible just as the wealthy Moses had done before them. There is no need to imagine that all those in Smyrna were martyred. To be faithful unto death is not just a prospect opened to those who have to lay down their lives for Christ. It is rather the call to all of us to be unmoved by circumstances and unyielding in our testimony so long as we have life here on the earth. People may pity us, but let us not pity ourselves. The Lord does not pity us, for to all such He says: "But thou art rich".
These, then are the criteria of spiritual wealth. To be centred on Christ, to be privileged to share His reproach and to go on in faithfulness without quick relief or outward encouragement. Are we rich? Are we rich in His sight? This is the only thing that matters.
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