About 50 years after Jesus used John to write the book of Revelation,
a man named Polycarp, who was one of John's students and disciples,
and an important figure in the early church, was executed for his faith.
Now, the execution of Christians, as you are well aware probably,
was not rare in the early days of the church.
But it was still after a series of murders in which some believers were taken into an arena
and literally fed to wild animals that the bloodthirsty crowd began to cry out for the blood of Polycarp.
He was 86 years old at the time, and the official charge against him was atheism.
Now, don't let that confuse you.
It wasn't that he didn't believe that there was a God.
But in the Roman context, anyone who would have rejected the plurality of gods that they worshipped
were considered atheists.
It wasn't so much that he didn't believe in a God.
It was his position on the exclusivity of Christ and the Christian God
that was so offensive to them so that they considered it to be a violation of their law.
That was the charge levied against him, and that's what ultimately led to his execution.
There was an early pamphlet among the early church written by a man named Irenaeus.
Irenaeus was a student of Polycarp.
Irenaeus, we have many of his writings, but one of them was called the Martyrdom of Polycarp,
where he recorded the details of how this unfolded in his teacher's life.
Martyrdom was becoming so routine among Christians in those days
that the booklet Irenaeus wrote began to be circulated as a means of encouraging
and teaching Christians on how to suffer well for the sake of Christ.
With extraordinary resolve, Polycarp was brought into an arena as a crowd roared for his murder.
As an influential Christian in the region, the Roman proconsul was determined to get Polycarp
to publicly recant. He thought if he could get him to turn away and publicly recant against these
anti-Caesar beliefs that he was teaching and encouraging other people to believe,
that it would begin to diminish the effectiveness of the Christian gospel in the region.
And one of the things that the proconsul wanted for Polycarp to do
in this attempt to convince him to recant is he said for him to swear by the genius of Caesar,
in other words, to claim Caesar as Lord is what he wanted him to do.
And then he said to repent and say, away with the atheists.
And of course, Polycarp's response to that was to motion toward the crowd that had gathered
and was calling for his murder and to indeed say, away with the atheists.
That's quite the resolve in that particular moment.
It's said that the proconsul, sensitive to Polycarp's age even and his weakness as an 86-year-old man,
was somewhat reluctant to go through with the execution.
And he even encouraged Polycarp to make this turn, even if he didn't believe it truly in his heart,
if he would just make this public confession so that he could be released
and he wouldn't have to go through this execution.
And it's to that that Polycarp responded with the famous words that I'm sure you've heard before.
86 years I have served Christ and he never did me any wrong.
How can I blaspheme my king who saved me?
And after that, a pyre was erected.
Polycarp was put to death and burned at the stake.
Polycarp was the pastor of the church in Smyrna,
which is the congregation to which Jesus delivers this message
and to whom it was first intended.
Let's briefly consider the sermon's place here in this chiastic structure.
I did remember to put it on the screen this week.
Remember, as we're following this literary structure that John, under Jesus' direction, is using here,
that the mirror church of Smyrna is the church of Philadelphia.
Now, these two churches are related to one another in the sense that
neither of the churches receive a complaint, correction, or a call to repentance from Jesus.
Of the seven churches, two of them are healthy.
Two of them have no complaint from the Lord.
Two of them are not called to repentance, and it's Smyrna and Philadelphia.
If you read through them, you'll also find that they share a familiar opponent.
Both congregations are being harassed by a group of Jews
that Jesus refers to as the synagogue of Satan.
In both letters or in both sermons, that's the terminology that he uses.
And what we discover is that under intense pressure from the culture in which they lived,
these two churches shine as a glowing example of perseverance
in faithfulness to Jesus and to the gospel
and to what it means to live a life worthy of the gospel.
They become our example in a culture that may not be threatening us
with the same form of persecution,
but is in just as much of opposition against us.
And what will we do?
That's the question that we come to here in this passage.
Now, the content of Jesus' sermon to Smyrna
is hugely significant on at least two levels.
First, it helps us to develop a proper theology of suffering.
It helps us to think about the reality of suffering for the Christian
and God's role in that suffering.
There's no room for the heresies of prosperity gospel
and the word of faith movement in this message.
They don't know what to do with passages like this
except to ignore them and to reject them.
This sermon reminds us that Christians should expect
some measure of suffering for the name of Christ
and we must recognize God's sovereignty in that suffering.
It reflects this cosmic war that begins to unfold
in chapter four of the book of Revelation
or just after chapters four and five
where those who follow Christ
will in this life always suffer
at the hands of those who do not follow Christ.
And what we see in this sermon to Smyrna
is an early instruction from Jesus
about what we will see continue to unfold in the book.
Second, this sermon shows us
that the only way possible
to deal with the inevitable tribulation
is to wholeheartedly believe
the glorious gospel of Jesus Christ.
The only proper response,
the only proper and true hope
is to consider the gospel of Jesus.
How could Polycarp
and thousands of other Christians through the centuries
face persecution with such boldness and assurance?
How is that even possible to do that?
If you're like me,
you can't imagine being in a situation like that.
And if you understand your own weakness,
you probably don't think that you would respond
in the same way as Polycarp
and many others have done.
How can they possibly do that?
It's not because they're built different than us.
It's not what it is.
It's because they persevered
in the amazing hope
that can only be found
in the person and work of Jesus.
You can persevere through Christ,
but you will inevitably fall without Him.
So as we go through this sermon
and as we get to it here,
we want to consider those two things.
How is it that we are to develop a theology
of suffering as Christians?
What does that mean for us according to this passage?
And when we face it,
what do we do?
How do we respond?
Okay.
First thing I want you to see
is the church identity in Christ's title.
Again, we're going to be using these same points
as we work through each sermon.
But look with me at verse 8
as we think about these two things.
To the angel of the church in Smyrna write,
the words of the first and the last
who died and came to life.
The most notable thing
about the ancient city of Smyrna
for us this morning
is its intense loyalty to Rome.
From about 200 BC,
Smyrna was committed to Rome
even when its imperial success
was not a guarantee.
Even at the height of Rome's fight
and struggle against Carthage,
Smyrna historically
was very much loyal to Rome.
Cicero, as you will probably
at least recognize the name
from your history books,
said that Smyrna was one of Rome's
most faithful and ancient allies.
And loyalty was eventually rewarded to them
by Tiberius, who we see
in the New Testament Gospels,
as he chose Smyrna to be the city
and the guardian of a new temple
in honor of Caesar Augustus.
So this was a significant city
in the context of Rome.
They were very loyal.
To be Smyrna was to be a Roman.
They were proud of that.
They loved Rome,
and Rome loved them.
And it's this devotion to Rome
that explains why the citizens
of the city were so hostile
to Christianity.
Because Christianity represented
a threat against what they were
so loyal to in the imperial cult
of Rome.
And it also sets the tone
for Jesus' call for these believers
to be more faithful to him
than even their local
and national heritage.
That's an important implication here.
While Christ desires that Christians
be the best possible citizens,
our loyalty and our love for country
must pale in comparison
to our faithful devotion
to our Lord and Savior.
When it comes to it,
if it comes to it,
for you to decide
whether you'll be a faithful American
or a faithful Christian,
if those two things
are ever set in opposition
to one another,
Lord willing,
you'll choose to be
a faithful Christian.
That's what was happening
in Smyrna.
And that's what these Christians there
were up against.
And we need to keep this in mind
as we move forward
through this particular sermon.
Now let's think about
the Christ titles
for just a minute.
There's two of them here.
And before I mention them,
just remember,
this is not John's estimation
of who Jesus is.
This is Jesus's self-revelation.
He tells us who he is
so that our faith
is grounded in his words,
not just in what
John thought about him.
That's important to remember.
And how Jesus describes himself
to Smyrna
emphasizes that he is both God
and Savior,
sovereign over all things,
including life and death.
That's the significance
of the titles.
That Jesus is the first
and the last,
that's what he says in verse 8,
that he is the first
and the last
is a clear allusion
to the Old Testament descriptions
belonging only to Yahweh,
to God.
God describes himself this way
many times
through the prophet Isaiah.
Let me just read
two of them to you.
Isaiah 44, 6,
Thus says the Lord,
the King of Israel
and his Redeemer,
the Lord of hosts,
I am the first
and I am the last.
Besides me,
there is no God.
He says later in Isaiah 48,
Listen to me,
O Jacob and Israel,
whom I called.
I am he.
I am the first
and I am the last.
My hand laid the foundation
of the earth.
My right hand spread out
the heavens.
When I call to them,
they stand forth together.
What's Jesus doing here?
Jesus is identifying himself
with God the Father,
an explicit claim
of divinity
and oneness
with the Father.
And the significance
of this title
for the people in Smyrna
is that Jesus
is fully aware of
and sovereign over
their tribulation
and the persecution
and suffering
that they are indeed facing.
And the same is true for us.
It's true for us.
Nothing that happens to us,
neither the opposition we endure
nor the death
that we may face
for his sake
is outside
of the sovereign control
of the Lord Jesus.
He is the first
and the last.
He was before anything else.
He will outlive
everything else.
He is God alone.
This is a clear statement
to his sovereignty
over their circumstance.
That Jesus is the one
who died
and came to life
puts his gospel
front and center
of Smyrna's trial.
Do you see that?
He says,
I am your God.
I'm the sovereign one.
I'm also your Savior
capable of providing for you
what you fear most.
He reminds us
that we identify
with him in suffering
because he suffered
for us.
And if Jesus conquered death
through the resurrection,
we can face the threat
of death
without fear
knowing that he promised
the crown of life
to all who will
be faithful
unto death.
And in the end,
what we find
is that the sermon
to the church in Smyrna
isn't so much
about their suffering
as it is about
the glory
and the power
of the risen Lord.
That's really
what this sermon
is about.
Among other things,
these two titles
teach us that
in the context
of suffering,
we are comforted
by Christ's
divine sovereignty
and we have
our eternal hope
resting
on the fact
of his resurrection.
His resurrection.
The resurrection
is not something
we are to think of
on Easter weekend
alone.
It is our hope
every day.
We sing about it.
Because he lives,
I can face tomorrow.
Because he lives,
all fear is gone.
Because I know
he holds the future
and life is worth
the living
just because
he lives.
The resurrection
makes all the difference
when we come
and we begin
to develop
our theology
of suffering.
How do we endure that?
How do we face it?
We face it
with the gospel
of Jesus
front and center.
How will we persevere?
Only when we fully
are convinced of
entrusting in
the death
and resurrection
of Jesus Christ.
That's the significance here.
Well, let's look also
at the commendation.
Verse 9,
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.
Well, the commendation
here is implicit.
Jesus commends them
because they are
persevering
through this incredible
hardship
and what that hardship
and perseverance
is proving
is their faithfulness
to the Lord.
The Lord's knowledge
of their tribulation
is a statement
of their commitment
to the gospel.
It is actually
their faithfulness
to the Lord
that has produced
their suffering
and Jesus assures them
that he is fully aware
of it.
He knows their struggle.
I know your tribulation,
he says.
Tribulation here
is defined
by two other words.
It's defined
by poverty
and it's defined
by slander.
So just like
in the sermon
to the church
at Ephesus,
we could really
appropriately render
this sentence,
I know your tribulation,
namely,
your poverty
and the slander
of the Jews.
But it is important
to recognize
that the tribulation,
the suffering,
the affliction
that this church
is facing
is coming specifically
as a result
of their faith.
It's a specific
kind of affliction.
Jeffrey Weima
says it this way,
in this context,
tribulation refers
not to the kind
of common suffering
that can fall
upon all humanity
as a consequence
of living
in a fallen world,
but it is the specific
kind of suffering
that stems
from identifying
as a Christian.
Now,
we can take
implications
from this text
and apply it
to other suffering.
We could take it
and we could apply it
to suffering
with our health
or suffering
the things
that are common
to all people
as a result
of living
in a fallen world.
Jesus is still
sovereign over those things.
Our hope
in those things
is still the gospel
and the resurrection.
But what Jesus
has in mind
specifically here
and firstly
is this dynamic
of suffering
for the name
of Christ,
for being
a Christian.
Contrary to what
you hear conveyed
in popular
American Christianity
especially,
the Bible guarantees
that faithful Christians
will have to endure
some measure
of affliction
for Christ.
It's actually
a guarantee.
It may not be
to the extent
of Polycarp.
It probably
won't be
to the extent
of Polycarp.
But if you are
to live
a faithful Christian
life,
you will come
under some
measure
of affliction
as a result.
Jesus says it
in Matthew 10.
He tells the disciples
plainly,
you will be hated
by all
for my name's sake.
But the one
who endures
to the end
will be saved,
he says.
Paul writes
to Timothy,
indeed all
who desire
to live
a godly life
in Christ Jesus
will be persecuted.
That doesn't mean
put to death.
It just means
you're going
to face opposition
as a Christian.
And he goes on
and he says
this will happen
while evil people
and imposters
will go on
from bad
to worse,
deceiving
and being deceived.
But as for you,
he says,
continue
in what you
have learned.
Peter says
it this way
in 1 Peter 4.
Beloved,
do not be surprised
at the fiery trial
when it comes
upon you
to test you
as though
something strange
were happening
to you.
But rejoice,
he says,
insofar
as you share
Christ's sufferings
that you may
also rejoice
and be glad
when his glory
is revealed.
There are many
more passages
than just these.
But notice
the commonality.
There's a thread
that's bringing
all of these
together.
Part of the thread
is that we will
indeed face
opposition for our
faith.
If we are to live
it faithfully,
we will face
opposition.
The other part
of this thread
is this encouragement
from the apostles,
don't give up.
And from Jesus,
keep going,
be faithful
to the end.
Paul says to
Timothy,
but you just
stay steadfast,
Timothy,
in the things
that you know
to be true
in the Bible.
Peter,
rejoice in it.
Not that you're
happy to suffer,
but rejoice
in that you are
identifying with
Christ.
Stay faithful,
he means.
Like I said,
the odds of
any of us
facing martyrdom
are really
unlikely.
But still,
the fact is
that all of us
who publicly
confess Christ
and stand
boldly on the
gospel are going
to face some
form of persecution
that will test
whether or not
we're serious
about this faith.
The world
tests us.
And it should
be a conviction
to us
if we've never
really dealt
with this kind
of opposition.
If we've never
really felt
with any kind
of opposition
against our faith,
it might be
because
we're not
really pursuing
godliness at all.
there's no way
for the world
to actually
recognize that
there is a
Christianity
that we
subscribe to
because we're
no different.
Paul says
those who
desire to
live godly,
well not
everybody that
names the
name of Christ
desires to
live godly.
You say,
I haven't really
ever faced
opposition like
this.
Well that may
be the case.
You may not
be facing any
kind of opposition.
It could be
because you
have decided
to live in
such isolation
to the world
that they never
see your good
works that
could either
glorify your
Father which is
in heaven or
face the
opposition that
you face now.
It's not that
you don't live
godly, it's that
you don't live
in the world
that God has
left you to
live in.
That's a
problem.
It could be
that you're
living in the
world and that
you're living
godly but when
it comes to
things like
evangelism you
are just
unbelievably
silent.
When the
tough conversations
come up and
the spirit gives
you an opportunity
to step in and
be a witness of
the gospel you
are motionless,
silent.
Well how would
we expect to
face opposition
if we're not
actually living the
way that Christ
has called us to
live?
All of those
things matter.
But if you're
going to live
faithfully in the
way that Christ
has led us and
called us to
live this will
happen.
It's going to
happen.
Let's think about
the two particular
ways that Jesus
mentions their
affliction here.
First he mentions
poverty.
Poverty.
I know your
tribulation and
your poverty.
Now it is true
that many
Christians in the
early church
especially came
from the lower
social classes but
what Jesus has in
mind here is a
poverty that has
come as a result
of their Christian
faith.
And let's think
about how this
might have unfolded
for them.
There's several
ways that we can
discern this.
Hebrews chapter
10 and verse
34.
If you want to
write that in the
margin of your
notes you can read
it later.
I don't have it in
front of me but
Hebrews 10 34
speaks of Christians
being attacked and
their property and
belongings being
confiscated.
Being confiscated
not justly so but
simply on the
premise that they
are Christians and
they have enemies.
It's intimidation.
It's threat.
Christians deal with
this.
We deal with this
kind of stuff.
In that day a
worker's ability to
be successful in
trade was
tremendously hindered
when the larger
culture cut them
out of society.
Right?
So in the days of
Smyrna it was the
Christians who were
up against the
calls for boycotting.
Ironically it's the
Christians these days
that become so
vindictively boycotting
in the culture that
they have subscribed
to.
But in this day it
was actually the
Christians who were
under that threat.
They couldn't belong
to certain trade
guilds if they
didn't participate in
certain cultural
religious ceremonies.
Which means that they
were completely cut out
of the business trade.
Well if you can't get
anybody to come and
shop at your store
or if they skip right
over you in the market
you're not going to
make any money.
And because of their
faith as an extension
of this persecution
they have developed
this poverty.
Some in the church
were facing imprisonment.
We find that later
on in this sermon.
And of course this
brought another layer
of financial hardship
for their families.
What it boils down to
is the Christians in
Smyrna were faced
with a dilemma.
They were either going
to make a living
or they were going
to be faithful to Jesus.
Those were their
options.
They were in a corner.
What do we do here?
Do we kind of quietly
live our Christianity
here on Sundays
when we're at the
house church but then
during the week
we just participate
in what the culture
is because how else
are we going to
survive?
Is that what we do?
Or do we stay faithful
both in private
and in public
even at the risk
of our own wealth
and well-being?
That's the dilemma
that they face.
But then Jesus says
this interesting thing
here in verse 9.
While acknowledging
their poverty
he reminds them
of an eternal
perspective.
He says but you
are rich.
You're rich.
What does he mean
by that?
Christian poverty
and worldly riches
in this life
are somewhat
of a facade.
It's superficial.
In the end
the wealth
and prosperity
of this world
is going to perish
and it's going to
expose that those
who rebel against
the Lord
are actually the ones
who are truly
destitute.
But even though
a Christian
and a believer
may face affliction
that results in
poverty in this life
in the end
that poverty
will pass
and it will reveal
a kind of riches
that this world
cannot comprehend.
And it is Jesus'
intention
for the church
in Smyrna
and the church
at Lake Norman
to live in light
of this understanding
so that when they
and we
are faced
with this particular
dilemma
will we publicly
profess Christ
or will we only
hide it in the corner
so that we can still
continue to live
in comfort
in this life?
Jesus is later
going to say
give it all up.
Give it all up
for me.
Why?
Because you're rich
in a way
that this world
does not understand.
Those are hard words
from our Lord.
Those are hard words.
Well then he mentions
their slander.
There's a group of Jews
Jesus mentions
who are maliciously
slandering these Christians.
Now when John
uses the term
Jew here
he's using it
in the sense
of being the true
people of God.
That's the idea.
he's not talking
about ethnic
Israel.
He's talking about
who are the true
people of God.
That's why Jesus
says
or excuse me
not John
but Jesus
Jesus says
that they
claim to be Jews
but they are not.
Now what is
Jesus saying?
Jesus is saying
that though
they are
ethnically
and religiously
Jewish
they are not
the true
people of God.
Why?
Because they have
rejected
the gospel.
Rejected the gospel.
That's the sense
in which he's using
the term here.
Instead
he said
that they belong
to the synagogue
of Satan.
Christ
adversary.
That's what the word
Satan means.
It means
adversary
and he's the ruler
of this world
in the book
of the Revelation.
Now what is
this church
going up against?
Well there are
ethnic and religious
Jews in Smyrna
who are slandering
them.
They claim to be
Jews but Jesus
says they are not
the true people
of God.
Because they have
rejected me
they are not
my people.
The church
is his people.
The reason
these Jews
were slandering
Christians
is actually
fairly simple.
Judaism
was tolerated
in Roman culture
so long
as it was
not disruptive
to Roman
culture
and life.
Christianity
generally
was viewed
as a sect
within Judaism
and Christianity
by its very
nature
is disruptive.
Jesus
told us
in some sense
to be disruptive
not in a negative
sense
but as we
evangelize the world
that's going to
cause some problems
because people
are naturally
offended
by the gospel
message.
Christianity
is naturally
disruptive.
Judaism
is tolerated
so long
as it isn't
disruptive
and the
problem
for these
Jews
is that the
Romans
considered
Christians
to be
Jews.
That was the
problem.
So the Jews
knew their
hope for
survival
was if they
were the
ones who
were actually
turning in
the Christians.
If they
were the
informants
that were
making a
distinction
between
Judaism
and
Christianity
then that
in some
sense
in their
minds
would get
them off
the chopping
block
and they
would be
sacrificing
the Christians
instead.
But in order
to do that
it meant
that they
had to
actually
make up
lies
about the
Christians
and there's
lots of
historically
documented
lies
that they
were making.
They were
accused
of being
cannibals
and they
would accuse
them of
this because
of their
view of
the Lord's
Supper
when they
would come
together
Sunday
by Sunday
and they
would take
of the
bread
and the
wine
as it
related
and symbolized
the body
and the
blood of
Jesus.
Well the
Jews took
that dynamic
and that
theology
and they
told the
Romans
these people
are cannibals
because they
called each
other brother
and sister
in this
familial
relationship
they accused
them of being
incestuous.
There were
accusations
of treason
because
Jesus was
their Lord
more than
Caesar was
their Lord.
As we saw
in Polycarp's
case they
were accused
of being
atheists.
These are
all historical
charges brought
against these
people that
we read in
the documents
that we have
surviving
historical
documents from
Rome
describing what
this was like
for these
Christians.
You ever had
somebody tell
a lie about
you?
You ever
had somebody
maliciously
and intentionally
misrepresent
what you say
and what you
believe just
so that you
can face
hardship
and difficulty?
This is
exactly what
the Jews
did to
Jesus.
They tried
to accuse
him to
Rome
in Jerusalem
based on
Roman law
and they
maliciously
slandered
him which
resulted in
his crucifixion.
It's what
they did to
the church
in Smyrna.
It's what
they're going
to do
until the
Lord returns.
It's going
to keep
happening
that way.
Slander.
Poverty.
The question
is when
we face
this kind
of opposition
will we
stay faithful?
Will we
stay faithful?
That's what
Jesus deals
with next.
Let's look
at the
charge here.
Verse 10
Do not fear
what you're
about to
suffer.
Behold the
devil is
about to
throw some
of you
into prison
that you
may be
tested.
For ten
days you
will have
tribulation.
Be faithful
unto death
and I will
give you
the crown.
Well since
there's no
complaint for
the church
in Smyrna
neither is
there a
correction or
a call to
repentance.
So Jesus
directly charges
them,
commands them
regarding their
affliction and
especially how
their affliction
is about to
escalate.
He clarifies
how he expects
his people to
respond when
facing even
the severest
forms of
persecution and
the bottom
line is this
we must be
faithful to
the end.
Faithful to
the end.
That's the
expectation of
our Lord.
First,
Jesus commands
his people to
do what is
seemingly
impossible.
Do you see
that?
Very first
phrase in
verse 10.
Do not fear
what you're
about to
suffer.
And then he
goes on in
the very next
phrase and
says what
you're about
to suffer
actually is
that some
of you are
going to be
imprisoned and
executed.
10 days
here is
probably not
meant to
be taken as
a literal
10 day
time frame.
It's meant
to be
representative
of a full
and yet
limited
short term
type of
persecution
that they're
going to
endure.
It will be
limited because
it's going to
lead very
quickly to
their death.
Jesus
essentially
says this,
Satan is
about to
have you
thrown into
prison and
killed.
And I'm
going to
let him
do it.
I'm going
to let
him do
it.
But don't
be afraid.
What?
What do
you mean
don't be
afraid?
How can
you not
be afraid?
How can
you not
be absolutely
terrified?
But Jesus
does not
give this
as a
suggestion.
This is
an imperative.
He says
do not
be afraid.
Do not
be afraid.
Even
our
suffering.
What
stands out
here is
that Jesus
speaks as
being in
total control
of it.
He's in
total control
of this
situation.
Even
our
suffering is
part of
God's
plan to
strengthen
our faith,
to display
his glory,
to promote
his gospel.
I think it
was Tertullian
said that the
blood of the
martyrs is the
seed of the
church.
Historically,
that's what
we've seen
happen.
Could it
be that
that's God's
design?
Yes.
And make
no mistake,
Jesus says it
plainly,
Satan is the
agent of our
persecution.
But what
Satan intends
as a
temptation to
lure us
away from
the gospel,
God uses
as a test
to actually
draw his
people out
in faithfulness.
James tells
us this
plainly.
James chapter
one,
count it all
joy,
brothers,
when you
meet trials
of various
kinds.
For you
know that
the testing
of your
faith produces
steadfastness.
And let
steadfastness
have its
full effect,
that you
may be
perfect and
complete,
lacking
nothing.
In other
words,
James says,
count it
all joy
because God
is using
your suffering
to draw
you out,
to make
you more
faithful,
to strengthen
your faith
and your
closeness
with him.
James goes
on to say,
blessed is
the man who
remains
steadfast
under trial,
for when he
has stood
the test,
he will
receive the
crown of
life,
which God
has promised
to those
who love
him.
Is that
not an
echo of
the Lord
Jesus'
words here?
Jesus
taught that
this kind
of persecution
would ultimately
prove who
is a true
Christian and
who is not.
Do you
remember his
parable about
the soils?
In Mark
4, he
said,
these are the
ones who
are sown
on rocky
ground.
Those who,
when they hear
the word,
immediately receive
it with joy,
but they
have no
root in
themselves,
they endure
for a while,
then when
tribulation and
persecution arises
on account of
the word,
they immediately
fall away.
How does
God use
persecution and
opposition for
his glory?
Well, he weeds
out those who
are not actually
serious Christians
that are truly
converted,
and he exposes
them.
But then he
actually exposes
the glory of
the gospel in
those who
remain faithful,
and he uses
that to win
more and
more people
to Jesus
Christ.
The second
part of this
charge is that
while enduring
the persecution,
Jesus wants
us to remain
faithful.
Be faithful
unto death,
he says.
It's not the
only time the
Lord makes this
kind of statement.
The New
Testament is
full.
Statements
just like that.
But is it
really fair
and reasonable
for Jesus
to have this
kind of
expectation of
his people?
I think that's
an important
question for us
to ask and
to take
seriously.
Because what
the answer to
that question
is determines
whether or not
he's actually
a just God
or whether
we're wasting
our time.
And we need
to wrestle
with it.
Here's how
Jim Hamilton
says it.
Only Jesus
could make
this demand.
Only Jesus
has the ability
to reward
those who
would obey.
Jesus is
worth dying
for.
And if he's
worth dying
for, then
he's worth
living for.
Only those
who are gripped
by something
worth more
to them
than life
can be
truly
courageous.
And courage
is precisely
what Jesus
calls the church
in Smyrna
too.
He is
proclaiming
to them
that he
is better
than life.
And how
is it
that he
is better
to life
than life?
Well, look
at the promise
at the end
of the verse.
The one
who died
and came
to life
will give
all who
persevere
the crown
of life.
I heard
a missionary
say one
time, he
was a
missionary
to the
Middle East
and he
had gone
through some
significant
trials and
persecutions,
his life
threatened on
many occasions.
And he
had gotten
to a point
where his
faith was
so strong
in the
gospel that
he would
say, you
can't threaten
me with
heaven.
He had
this gospel
perspective
that even
facing the
severest,
most terrifying
persecutions,
he was so
trusting in
the gospel
of Jesus
and the
resurrection
of Jesus
that all
he could
see was
the life
of blessing
that comes
after.
And that's
what Jesus
is promising
here.
For all
who are
faithful
unto the
end, I
will give
you the
crown of
life.
Well, how
can we
know he'll
give us
the crown
of life?
Because he's
the one
who was
dead but
came back
to life.
He's
conquered
death for
us.
And he
offers this
eternal life
to all who
will truly
love and
trust him.
we don't
need to
fear death
because for
the believer
death leads
to true
life.
To be
honest, this
life is easy
to trade
for the one
who knows
that Jesus
will usher
them into
a life that
is far
better.
It's not
what Paul
said, for
me to live
is Christ
but to die
is gain.
in our
adventure
club a
couple of
weeks ago
one of the
kids, it
might have
been Gus,
was asking
about things
about heaven
and how the
mystery of
that is
sometimes
frightening
because all
we know is
this life
and this
world and
there's so
many things
that we
love about
this life
and what
the Lord
has blessed
us with
here.
And the
answer I
think that
Amy gave
him was
something to
the effect
of imagine
how great
this life
is and the
blessings that
God gives
here and
yet he
promises that
those who
know him
will receive
something far
better.
We can't
even comprehend
what this
crown of
life will be
like.
We can't
even begin
to comprehend
what this
life is.
Is this
life in a
fallen world
worth trading
for that one?
Oh my
goodness.
Surely it
is.
Says
Martin
Luther, let
goods and
kindred go.
This mortal
life also.
The body
they may
kill.
God's truth
abideth
still.
His kingdom
is forever.
This world
and its
riches and
whatever glory
it has, it
will fade.
It will
pass away.
That's what
we learn in
the revelation.
God's going
to destroy it
all.
And only
those who
persevere
unto death
will receive
the new
heavens and
the new
earth and
eternity with
our Lord and
Savior.
That is far
better than
anything that
we know
here.
So be
faithful unto
death.
Then we
conclude with
this call
and conquer
in verse
11.
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.
The truth
is we all
fear death.
Part of
that fear
is just the
mystery of
it, isn't
it?
We don't
know when
it's going
to come,
where it's
going to
come, how
it's going
to happen.
It could
be in a
moment.
We don't
know.
That's
terrifying.
It's
frightening.
Outside
of Jesus,
no one
has ever
faced death
and then
come back
to let
us know
what it's
like so
that we
can cope
through it.
Nobody
has ever
done that.
We all
face it with
the same
mystery and
none of us
want to
face it.
We don't
want to
experience pain.
We don't
want to
consider leaving
people behind
that we love
so much
and wondering
will we
ever see
them again?
This is not
the fear of
death that
Jesus is
addressing in
this text.
That's not
what he's
dealing with
here.
So if
you're an
anxious
Christian
when it
comes to
the mystery
of death,
well join
the club.
I'm right
there with
you.
I'm not
looking forward
to that,
to be honest.
And it
would be
weird if
you were
in that
sense.
Don't
mistake this
text as a
condemnation of
you as a
Christian because
you fear the
mystery of it.
That's not
what Jesus is
addressing.
But if
you are
someone who
fears death
because you're
completely
uncertain about
what awaits
you after it,
well Jesus has
something to say
to you actually.
The Bible
makes it clear
that God
creates us as
eternal beings.
We have an
eternal soul
that will live
forever somewhere
and in some
state.
And this is
what Jesus
means by the
second death.
death.
To die in
your natural
sinful condition
will result in
this separation
from God in
the torments of
eternal hell.
That's the
second death
according to
Revelation 20
and 21.
But Jesus
offers salvation
from eternal
death for
anyone who
conquers.
That's what he
says.
The one who
conquers will
not be hurt
by the
second death.
And to
conquer is
to put your
total faith
and trust in
him as the
conqueror.
That's the
point.
On the
cross he
bears God's
wrath for
sinners so
that all who
turn to him
receive forgiveness
because of what
he has absorbed
for us.
And in his
resurrection he
proves that he
alone has
victory over
life and
death.
And he can
give us life.
And all who
will believe and
follow him will
receive that
life.
That's his
promise.
No matter what
happens here we
will receive that
life.
Romans 10 tells
us very plainly
you say well how
do I do that?
Well it's very
clear.
Confess with your
mouth that Jesus
is Lord and
believe in your
heart that God
has raised him
from the dead and
you will be
saved.
For with the
heart man
believes unto
righteousness and
with the mouth
confession is
made unto
salvation.
For the
scriptures say
everyone who
believes in him
will not be put
to shame.
That's the
promise of
Jesus.
If you
conquer you
will receive
the crown of
life.
You will not be
hurt by the
second death.
Well how can I
conquer?
You can't.
He conquered
for you.
And he says
just believe me.
Confess me.
Give yourself
wholeheartedly to
me.
And no matter
what happens in
this life it
can't touch you.
Death that is.
You will live in
eternity with me.
But only if you
will follow me.
Only if you will
trust me.
So why wait?
Why risk it?
Why not receive
this wonderful
love and grace
displayed through
the work of
Jesus Christ?
He offers you
life.
He has been
victorious on
your behalf.
He only wants
you.
You.
Turn from your
sin.
Cry out to him
in faith.
He will save
you.
He will save
you.
You ever
wonder if
you know if
I face what
Polycarp faced
I just I
don't know that
I have it in
me to have
that kind of
resolve.
On Broad
Street in
Oxford England
there is a
marker in the
middle of the
road.
It's just a
simple cross.
If you didn't
know it was
there you
probably wouldn't
even notice
it.
It's there as
a dedication to
what's known as
the Oxford
Martyrs.
This was
Nicholas Ridley
and Hugh
Latimer and
Thomas Cranmer.
Thomas Cranmer
is the interesting
one in this
particular story.
Cranmer was
an Anglican
priest.
He served
underneath Henry
VIII and was
partly responsible
for helping the
Church of England
separate from the
Roman Catholic
Church and of
course there's a
whole history
behind that.
Thomas Cranmer
was hugely
influential in
all of that.
It was Thomas
Cranmer who
wrote the two
different editions
of the Book of
Common Prayer
which is still the
liturgical guide for
the Anglican
Church and it is
hugely influential
in even the forms
of worship that
we follow today.
If you come to
a wedding or a
funeral that I'm
officiating in any
way you're going to
hear Cranmer.
That's a part of it.
It's just in the
language and you
don't even realize
the influence that
he still has on you
today.
He is a towering
figure in the
English Protestant
Reformation.
That's who Cranmer
is.
Well if you
remember your
English history
if you care
anything about that
you'll remember
that eventually
Mary Queen of Scots
ascends to the throne
she was devoutly
Catholic.
Protestants called
her Bloody Mary
and the reason for
that is because she
was determined to
destroy the Church of
England and set up
England's loyalty
once again to the
Roman Catholic Church
which was controlled
at that time
primarily by Spain.
Mary Queen of Scots
has the three Oxford
martyrs arrested and
for years Cranmer is
in the imprisonment
in Oxford and all
of these Spanish
scholars are there
plaguing him day
after day after day
after day to get him
to recant of his
views publicly so
or else they're
going to take his
life.
They wanted him to
publicly recant
because it served
their purposes well
just like with
Polycarp.
He was so influential
they thought that a
public recantation
would actually serve
their purposes better
than just taking his
life right away.
Part of their
torture of him
was to actually
take him out
and force him
to watch them
burn at the stake
his two friends
Latimer and Ridley.
67 years old
with a heart condition
mentally,
emotionally,
physically
exhausted.
In the university
or near the
University Church
of Oxford
Cranmer recants
he can't take it
anymore.
The suffering's
just too much.
He signs the
recantation papers
and the only step
left is that he
must go to the
University Church
in Oxford,
stand in the pulpit
and read a drafted
recantation by the
Roman Catholic Church.
They needed this to
be public.
He signed the papers
with his right hand
and he goes to the
University Church
in Oxford
and as soon as he
gets into the pulpit
he can't go through
with it.
And in that moment
rather than read
the recantation
he admits and
confesses what he's
done in signing
them but rejects
the recantation
and commits
publicly to the
true gospel of
Jesus Christ.
Immediately
Cranmer is dragged
out of the pulpit
he's literally
dragged down the
street to the
same place that
Latimer and Ridley
were executed
and as they're
taking him out
of the University
Church he vows
that because his
right hand so
offended God by
signing those
recantation papers
that as the flames
begin to burn he
would be first to
put his right hand
in the fire.
So they light the
fire and that's
exactly what he
does.
As he prays out to
God he holds his
right hand in the
fire so ashamed of
the fact that he
actually gave in for
a season and he
signed those papers.
I hear a story
like Cranmer's and
I take comfort at
least in one regard
that even someone
so influential and
so faithful can be
burdened by the
weakness of
suffering because I'm
not sure that I
could endure that
either.
If I was forced to
watch some of you
suffer in the way
that he had to
watch his friends
suffer I don't know
that I could
continue with that.
And yet in the
end I'm
he's faithful.
But how?
It wasn't because
Cranmer was better
than you and me.
It wasn't because
he had a better
understanding of the
gospel than you and
me.
In the end it is
Christ who holds us
in those moments.
It's not our best
efforts to be strong.
it is in Christ's power
to preserve his
people.
And even in the
darkest moments of
weakness if you're
afraid that you won't
be able to do it
if you truly know
Christ if you're truly
following him he will
preserve your faith.
And this is upheld in
the scriptures.
Philippians 1.6
I am sure of this
Paul says he who
began a good work in
you will bring it to
completion.
First Thessalonians
5
May the God of peace
himself sanctify you
completely.
And may your whole
spirit and soul and
body be kept blameless
at the coming of the
Lord Jesus.
He who calls you is
faithful.
He will do it.
Jude 24
Now to him who is able
to keep you from
stumbling and to
present you blameless
before the presence of
his glory with great
joy to the only God
our Savior Jesus
Christ be glory and
majesty and glory.
dominion and authority
before all time now
and forevermore.
He said I don't know
if I can do it.
You can't.
He will do it.
The one who conquers
only does so by the
gracious preserving
work of God in their
life.
And if you truly know
and follow Jesus you
can trust that he will
hold you fast.
Especially when you're
unable to bear up on
your own.
So take courage.
He is good.
He is faithful.
And because he is
faithful you will be
faithful.
He who has an ear to
hear let him hear what
the Spirit says to the
churches.
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