Revelation 2:11

He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh: for the opening of these passages: See Poole on "Revelation 2:7" . Shall not be hurt of the second death; we read of the second death, Revelation 20:6,14 : the meaning is, that he shall escape the eternal damnation of soul and body in the day of judgment. Those that make these epistles prophetical say, that the church of Smyrna was a type of all the churches of Christ to the year 325, (when Constantine overcame Lycinius, and gave rest and peace to the churches of Christ), which was all a time of severe persecution under the Roman emperors, who to that time were all heathens. It is very observable, that Christ blameth nothing in this church; the church of God keeps always its purity best in the fire; but doubtless there were in this time many apostacies, and other errors, but God allows much to his people’s temptations; hence, though Job showed much impatience, yet we are called to behold him as a pattern of patience.

Revelation II. THE VICTOR’S LIFE-CROWN Revelation 2:11 Two of the seven Churches, viz., Smyrna, to which our text is addressed, and Philadelphia offered nothing, to the pure eyes of Christ, that needed rebuke. The same two and these only, were warned to expect persecution. The higher the tone of Christian life in the Church, the more likely it is to attract dislike and, if circumstances permit, hostility. Hence the whole gist of this letter is to encourage to steadfastness, even if the penalty is death. That purpose determined at once the aspect of Christ which is presented in the beginning, and the aspect of future blessedness which is held forth at the close. The aspect of Christ is ‘these things saith the First and the Last, which was dead and is alive’; a fitting thought to encourage the men who were to be called upon to die for Him. And, in like manner, the words of our text naturally knit themselves with the previous mention of death as the penalty of the Smyrneans’ faithfulness.

Now this promise is sharply distinguished from those to the other Churches by two peculiarities: one, that it is merely negative, whilst all the rest are radiantly positive; the other, that there is no mention of our Lord in it, whilst in all the others He stands forth with His emphatic and majestic ‘I will give’; ‘I will write upon him My new Name’; ‘I will make him a pillar in the temple of My God.’ The first peculiarity may partially account for the second, because the Giver is naturally more prominent in a promise of positive gifts, than in one of a merely negative exemption. But another reason is to be found for the omission of the mention of our Lord in this promise. If you will refer to the verse immediately preceding my text, you will find the missing positive promise with the missing reference to Jesus Christ: ‘ I will give thee a crown of life.’ So that we are naturally led to link together both these statements when taking account of the hopes that were held forth to animate the Christians of Smyrna in the prospect of persecution even to the death; and we have to consider them both in conjunction now. I think I shall best do so by simply asking you to look at these two things: the Christian motive contained in the victor’s immunity from a great evil, and the Christian motive contained in the victor’s possession of a great good. ‘He shall not be hurt of the second death.’ ‘I will give thee a crown of life.’ I.