As we continue to learn some of these principles for reading the book of Revelation in context, I am committed not to overwhelm you with all the possible content. I have pointed you toward some sources where you can go further and deeper in your specific studies. I want to take a few more steps into this new hermeneutic and keep us learning and stretching to understand what John is trying to accomplish. There are many other details that those familiar with this understanding would add into the conversation, but I want to continue building so we can keep the greatest amount of our readers with us.
So, let me introduce you to a format I’m going to use in the letters to the seven churches (and other parts of Revelation). I want to give you some of the context of this particular geographical location in the first century and see if it impacts the way we read the letter.
Smyrna received its name from one of its largest exports — myrrh — used for many things, but predominantly in the preparation of dead bodies. Smyrna was infatuated with death. Combine this infatuation with the center of medicine and the focus on “science” (at this point in history, largely superstition mixed with some science) and you also find a large Roman cult following around the different pagan myths that contained beliefs about resurrection. More than most places in Rome, Smyrna talked at length about death and resurrection.
Smyrna was yet another port harbor in the Roman empire that made for fantastic trade. While this is true for many of the cities we study, what was unusual about Smyrna was its absolute allegiance to the emperor and Rome in a way not seen throughout the rest of the empire. After Alexander the Great conquered Sardis, Smyrna became the cultural center of Asia; in fact, in the third century BC, Smyrna formed a more formal relationship with Rome as Antiochus (from Syria) was threatening to attack. This relationship was fostered all throughout the rising of the Roman empire. What this probably means, and is supported by other details in history (and the letter to Smyrna), is that believers — especially Gentile believers — in Smyrna were persecuted more than the average believer elsewhere in Asia. Doing commerce in a place like Smyrna would have been incredibly difficult if you didn’t affirm the worship of the emperor, leading to a life of struggle and poverty.
Smyrna was also known for a Jewish contingent that did not accept the inclusion of the Gentiles. Having written to Rome to declare that these Gentile converts were not true Jews, they had thrown the Gentile converts under the Roman bus and excluded them from the “Jewish Exception” that allowed them not to have to bow the knee to Caesar as god. As we’ve looked at before, this would not have been a normal experience throughout Asia and much of Asia Minor, but appears to be the case in Smyrna.
Throughout history, ancient historians use the imagery of crowns when writing about Smyrna. One historian (Apollonius) referred to Smyrna’s city center as “the crown of porticoes.” These references lead some scholars to think Smyrna may have made use of the Greco-Roman crowns in a unique way. Being a larger and more sophisticated city (unlike some of the more “blue collar” cities we will study), Smyrna would have celebrated much wealth and enjoyed the benefits of the Roman class system. One of the ways these classes were distinguished was by the use of crowns. Everything from a Greek crown wreath, to a crown of bronze, silver, or even gold, would have been a way of setting yourself apart.
Now, with just a few items of cultural context under our belt, let’s go to the letter to Smyrna in Revelation 2 and see what we notice in the writing:
“To the angel of the church in Smyrna write:
These are the words of him who is the First and the Last, who died and came to life again. I know your afflictions and your poverty—yet you are rich! I know about the slander of those who say they are Jews and are not, but are a synagogue of Satan. Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you life as your victor’s crown.
Whoever has ears, let them hear what the Spirit says to the churches. The one who is victorious will not be hurt at all by the second death.”
“…who died and came to life again.” This is an obvious reference to Smyrna’s infatuation with death and resurrection, tying it back to the person of Jesus.
“I know your afflictions and your poverty — yet you are rich!” Here we see a reference to the struggling believers, persecuted by Rome and others, finding it hard to make it day-to-day in a world that doesn’t appreciate the way they worship.
“…those who say they are Jews and are not, but are a synagogue of Satan.” This is definitely not a blanket statement about Judaism (as it’s often interpreted), but a direct reference to the group of Jews who have rejected the Gentile converts.
“…I will give you life as your victor’s crown.” The usage of their crown imagery speaks to them about perseverance.
“…will not be hurt at all by the second death.” To a place infatuated with death and resurrection, John points out that there is a “second death” they ought to be thinking about. However, those believers who persevere to the end will find the reward they have been placing their hope in.
Again, what we end up finding is that these letters in Revelation are certainly not (at least primarily) some coded reference to the future and the “end of days,” but are very fitting messages of encouragement to their original recipients. To this end, we continue to realize that Revelation is fitting the mold for apocalyptic literature in its ability to use pictures and images to convey a message of hope to the present day.
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