“I do not intend to do as you advise.” Those words were spoken by the eighty-six-year-old Polycarp on the final day of his life. It was his answer to some officials trying to urge the old man to say “Lord Caesar” and offer incense to the emperor as if he were a god. As the quote reveals, Polycarp refused. He would confess no one as Lord except the Lord, Jesus Christ.
Therefore, they led him into a stadium where, amidst loud shouts and celebrations of the people, they again asked him to curse Jesus Christ. But he refused, saying, “Eighty and six years have I served Him, and He has done me no wrong; how then can I blaspheme my King who saved me?” So they threatened him with wild beasts which might tear his body to shreds. But he responded, “Send for them.” So, the proconsul responded, “If you despise the wild beasts, I’ll not you to be consumed by fire, if you don’t repent.” But again, he answered, “You threaten with fire that burns for an hour and a little while is quenched; for you do not know the fire of the judgment to come, and the first of the eternal punishment, reserved for the ungodly. But why are you delaying? Bring what you will.” So they took him, put the wood around him, and set it on fire, ultimately drove a dagger into him as he burned.1
It is a painful yet edifying account, isn’t it? And when I read of these kinds of stories, I’m always tempted to wonder what was going on in the person’s mind at different points. In this specific instance, the one part of the story I wish I could know more about took place as the Roman officials came to seize him. As the story goes, Polycarp didn’t run from them, saying, “The will of God be done.” But more than that, he actually offered and served them food and drink, only asking that they’d give him a bit to go pray. And they did.
That’s the point I’d have liked to witness. I’d love to hear that prayer or know what was going on in his mind at that point. And as much as we can’t know, since Polycarp didn’t tell anyone and no one was there to record it in the historical records, I have no doubt of at least one text he had to have meditated on – Revelation 2:8-11 – Christ’s letter to the church at Smyrna.
I believe he must have meditated on this text for a couple of reasons. For one, the text addresses the very situation in which Polycarp found himself. He was going to need to be faithful to the point of death for the sake of Christ – which is exactly what this text calls the reader to do. But, second, this letter in Revelation 2:8-11 was actually written to Polycarp’s specific church. He was the bishop of the church at Smyrna. In fact, tradition tells us that he had been converted by the apostles themselves and was a disciple of John (the very author of this letter). Moreover, if the book of Revelation was written about 95 AD, Polycarp would have been in his mid to late twenties at the time this letter would have been circulating to the churches. We don’t know much about Polycarp’s early life, but it is entirely possible he could have been gathering with the believers in Smyrna when they sat down to read this writing from their beloved brother John that read, “And to the angel of the church in Smyrna, write …”
And if he was meditating on this text in the midst of this time when he was facing such a trial, how comforting and encouraging it must have been. But, as I have said throughout these first few weeks, I don’t think this book or the letters to the churches in particular were meant only for those seven churches in Asia Minor. Rather, all believers who are able to hear and read these words in this Revelation the Lord gave John are to hear them, take them to heart, and obey them.
Therefore, this morning, I want us to see Christ’s words of comfort and challenge to a church which is facing great trial and suffering, even death. I believe many of us desperately need to hear the words of comfort in these verses. After all, we do not know whether we’ll be in the place of Polycarp tomorrow or some time later. We may never be in the place of Polycarp. But all of us, without exception, are called to faithfulness, face great trials, will continue to know suffering, and need to be equipped with the challenging and encouraging truths laid out in these four verses if we are to live faithful, God-honoring lives.
So let us now turn to see what it is that Christ says to the church in Smyrna (and to us as well). First, we see that:
This point is made right at the outset of this letter. I’ll address the nature of the title more in a bit, but one way he introduces himself is as the one “who died and came to life” (v. 8). He says that to a people he’s calling to be faithful to death. But it goes on from there. In verse 9 he says, “I know your tribulation and your poverty (but you are rich) and the slander of those who say that they are Jews and are not, but are a synagogue of Satan.”
The Lord wants them to know that he knows what’s going on with them. Now, again, we saw this in the last letter, and we’ll see that every one of these letters begins with the Lord saying that he knows. But the reason this needs to be stressed in each situation is because the Lord’s declaration that he knows is not merely a theological reality (i.e. omniscience) but a pastoral declaration. This is the Lord’s declaration that he knows what they’re going through. He understands.
He notes what they’re going through. He knows they’re going through tribulation and suffering. Specifically, he knows that they’re being slandered by a group that says they are Jews and are not. And I think to understand this, we need some background. Under the Roman Empire at this time there was no religious freedom. You had to offer incense to and confess the emperor as god. However, there was one exception – the Jews. I’m not exactly sure why the Jews were excepted – perhaps the enduring nature of their religious commitments and practices – but they were excepted. They might be required to do certain things, but they didn’t have to acknowledge that the emperor was God.
And for a time, this helped the Christians. The Romans saw Christianity as simply a subset of Judaism so that they were granted exceptions as being part of the Jews. However, over time (and especially as animosity grew against the Christians by the Jews), the Jews would “out” them, telling Rome that they weren’t true Jews. And this would lead to the Christians undergoing persecution which might range from not being able to get jobs to having their lives threatened.
This is probably the best way to understand what verse 10 is saying. Apparently, some Jews had said to Rome, “These Christians aren’t Jews. We are the true Jews,” and it cost the Christians. It looks like it was going to cost them their lives – unless they confessed Caesar as Lord. But Jesus jumps in here and says, “I know they claim to be Jews – that is Abraham’s offspring – but they are not.” Sure, they may be able to trace their genealogy back to Abraham, but what makes one truly a child of Abraham is whether or not he has faith in Christ. Therefore, Jesus identifies them as doing the work of Satan himself.
Because of this, they were poor, ready to be thrown into prison, and some killed. But Jesus knows. He understands. He’s one who has faced persecution to death himself. He is able to sympathize with our weaknesses.
And in your situation, Jesus understands your suffering. He knows what it’s costing you. He’s been there and endured that. But because he’s the God-man (the first and the last), he also knows more than we can see. He knows that they’re rich in heavenly treasure even if they lack it on earth. He knows that they’re about to taste true life, even if they have to endure death. Jesus wants them (and us) to know that he knows, understands, and has been where we are.
Second, we see that:
Right after acknowledging that he knows their suffering in verse 9, he says in verse 10, “Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for tend days you will have tribulation. Be faithful unto death, and I will give you the crown of life.”
Jesus tells them that more suffering is coming. Moreover, he tells them that the suffering is going to come from the devil. More than that, it’s going to result in their death. So, what’s his exhortation? It’s, “Do not fear.”
Now, that is usually not how we exhort someone. Typically, when we exhort someone not to be afraid it’s because there’s nothing to be afraid of, right? We tell our children not to be afraid of the dark because there’s really nothing to be afraid of. We tell people they don’t have to be afraid of minor surgery that has very little chance of being bad because there really isn’t anything to be afraid of. We typically don’t tell someone not to be afraid when they’re about to be killed, do we? “Don’t be afraid, they’re just going to burn you alive.” But that’s what Jesus does. Do not fear though some of you will die. That’s his message.
And of course, we know one reason why Christians need not fear death – we will be raised. And I’ll get to that shortly. But there’s another message I think that Jesus is sending the church as well that I don’t want us to miss. I think the message is this: I have a purpose for your suffering.
Let me show you why. First, Jesus has established himself as the one who is in control. From verse 8 he tells us that he is the first and the last. So, Jesus is the sovereign one – in control of all things past and future. Second, he tells them what Satan is going to do. This isn’t his way of saying, “My enemy is great. He’s unpredictable. I have no control of him. Who knows what he’ll do.” Rather, he’s saying, “Here’s exactly what he’ll do.”
I even think there’s reason to read this as Jesus saying, “This is what I’ve given him permission to do.” One reason I say that is because Jesus is the one who holds the churches in his right hand, and he is sovereign. Therefore, the devil can do nothing without him granting the authority. Second, we’ve seen this kind of interaction before between Satan and God, haven’t we? In the book of Job, Satan needs to get permission from God to torment Job. God has him on a leash, as it were. Similarly, when Peter is tempted to deny Jesus at the time of the crucifixion, Jesus tells Peter, “Behold, Satan demanded to have you, that he might sift you like wheat” (Luke 22:31). That is, Satan had to get permission from God to affect Peter. And don’t forget in the case of Job that it was God who initiated the whole thing, asking Satan, “Have you considered my servant Job?” (Job 1:8).
The picture is the same here. Satan is going to throw them into prison, some of them are going to lose their lives, but Jesus is in control of every detail that happens to them. This is why we must conclude that Christ purposes suffering for the believer. He has an aim. In like fashion, Paul will refer to the thorn in his flesh as a messenger of Satan sent to buffet him, but he acknowledges that the Lord’s purpose in it was to keep Paul from exalting himself. It was to keep him humble.
The church at Smyrna needs to know the same thing. Their Lord has a purpose in their suffering. When they are thrown into prison and killed, none of it means that Jesus has relinquished sovereignty over their lives. At no point is anything happening that he doesn’t have ultimate control over. But he has a purpose for it. In this case, they will shed their blood to the end of glorifying the Lord Jesus Christ in the midst of the Roman empire.
And history shows that it had great effect. As believers endured in faithful confession of the Lord Jesus Christ, many were converted. This is what led to the famous saying, “The blood of the martyrs is the seed of the church.” Kill one Christian and many more spring up.
But if it’s true for the church in Smyrna, it’s equally true for us. The Lord purposes suffering in your life as well. Suffering will come. And it won’t be by accident. Jesus told Ananias about Paul, “I will show him how much he must suffer for the sake of my name” (Acts 9:16). We have been told that Jesus himself was made perfect through suffering. So, suffering will come. And it will be by design.
So, what we have to this point are two realities, and we need both of them. As your suffering comes, no matter how deep it is, Jesus is in control, purposing your suffering to his ends. He is conforming you into his image, working it for your good, and laboring to glorify himself in you. He is sovereign. And, at the same time, he knows, understands, and has been where we are. He is able to sympathize with us in our weaknesses. And we need both of those things. Jesus was in control when the authorities came to arrest Polycarp, purposing his eventual death for his glory. And, Jesus was with Polycarp, every step of the way as a sympathetic high priest in the midst of his pain and heartache. And the same is true for us.
But there’s more.
There is an expectation our Lord has of us in the midst of our suffering. Perhaps it is better to say that our Lord has given us marching orders as we go toward the suffering we will encounter in life, and it is that we must be faithful, even to the point of death. That’s exactly what he says in verse 10, “Be faithful unto death.”
You see, the Lord’s purpose as suffering comes into your life is not to crush you. It’s not to drive you far from him. It’s not to destroy you. It’s to demonstrate your faithfulness. That’s what he demands. He wants us to be faithful in following and obeying him all the way to death. The call is to be faithful to Jesus until life is over – perhaps to the point that it is taken from you. Following Jesus may kill you, but Jesus is okay with that. Is there any other conclusion we can draw from a text where Jesus tells his people, “You’re about to be put into prison. Some of you will die. Be faithful unto death”?
This is far from the thought that what Jesus wants most for us in this life is peace, prosperity, and happiness, isn’t it? I’m not exactly sure how that notion has crept into our minds, but it’s unbiblical. It isn’t necessarily the case that something is of God if it’s easy. When these believers were thrown into prison, that’s exactly what Jesus wanted for them. Can you imagine them saying, “I think Jesus would want me to be happier than I am in prison. I think he’d want me just to confess Caesar as Lord.” No he wouldn’t. He would want them to be faithful even to the point of death. That’s what he says right here.
And so with us. Does Jesus really want us to persevere in that hard marriage even though it’s really hard? Yes, he does. Does Jesus really want us not to bind ourselves to that unbeliever, even though it would seem to hold out such happiness? No, he really doesn’t want you to bind yourself to an unbeliever. Does he really expect me to deprive myself of things I might want in order to invest in his kingdom? Yes, he does. Do you see? Following Christ requires us to deny ourselves, take up the cross, and follow him. And he literally may demand that we lay down our lives for his sake. He’s calling you and me to faithfulness.
It may be hard. It may seem like everyone around you is telling you it’s too much. It may bring ridicule. But Christ is calling us to faithfulness – even to the point of death.
But he doesn’t stop there.
At the end of verse 10 and through verse 11, Jesus says, “Be faithful unto death, and I will give you the crown of life. He who has an ear, let him hear what the Spirit says to the churches. The one who conquers will not be hurt by the second death.”
Do you see what he’s saying here? If you overcome, that is remain faithful to the point of death, there is a blessing. You’ll have the crown of life, which is simply a way of saying eternal life. Or stated negatively, you’ll not be hurt by the second death, which is simply a way of saying you’ll not be cast into hell.
So, do you see what’s at stake? Your enduring faithfully in holding to Christ is an eternal issue. Those in Smyrna who would have been put in prison and threatened with execution had a way to spare their lives. They simply could deny Christ, confess Caesar as Lord, and all would have been well with them. They would have probably gotten good jobs, would have been in good favor with the empire, and most of all would have been spared death. But there would be a cost to this route. By escaping death now and holding to life now, they would be denied eternal life and would faith the second death when all of God’s enemies would be cast into hell.
Or, they could hold fast to Christ, faithfully endure in their allegiance to him, and face death at the hands of the Roman authorities. That’s great cost, no matter how you cut it. But there would be great blessings in going this route. If they remained faithful to death, they would have eternal life and would not be hurt by the second death.
You see, there is no neutral ground. The call of Christ is to follow and obey him even if it kills you. That’s what he demands. But if you do, you’ll no eternal life and will never taste his wrath. Or, you can decide the cost is too great in this life, not hold fast to your confession, and seek the side of his enemies. But if you do, you’ll know experience for eternity the second death, called hell.
I think this is what Polycarp was meditating on in those moments. He knew that Christ was sovereign over his life. That’s why he responded, “Let the will of God be done,” when the authorities came and got him. He knew that Christ was with him, even through it, and that is why he could speak of Christ’s faithfulness for his eighty-six years. He knew that he had no other option but to be faithful to Christ, and that’s why he was willing to endure death itself. And he knew that on the other side of death was the crown of life, and that’s why when they went to tie him up to be burned, he said there was no need to tie him. He knew what awaited him.
Some of us may well face the very kind of life or death situation Polycarp faced in 155 AD. But even if we don’t, we’ll face these kinds of decisions again and again in life. Will be faithfully endure in obedience to the one who loved us, lived for us, died for us, and was raised for us? Or, will we shrink back, grasp for life in this world and what this world offers instead? My prayer is that we’ll be found persevering by his grace to the end. Indeed, it is my expectation, since he who called us is faithful. Let us then proclaim his faithfulness and our faith in him as we now come to the table. Amen.