Attributed commentary excerpt
Barnes' Notes on Revelation 2:9
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Notes on the Whole Bible
Albert Barnes (1798–1870) · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
I know thy works - The uniform method of introducing these epistles, implying a most intimate acquaintance with all that pertained to the church. See the notes on Revelation 2:2. And tribulation - This word is of a general signification, and probably includes all that they suffered in any form, whether from persecution, poverty, or the blasphemy of opposers. And poverty - It would seem that this church, at that time, was eminently poor, for this is not specified in regard to any one of the others. No reason is suggested why they were particularly poor. It was not, indeed, an uncommon characteristic of early Christians (compare 1 Corinthians 1:26-28), but there might have Been some special reasons why that church was eminently so. It is, however, the only church of the seven which has survived, and perhaps in the end its poverty was no disadvantage. But thou art rich - Not in this world’s goods, but in a more important respect - in the grace and favor of God. These things are not infrequently united. Poverty is no hindrance to the favor of God, and there are some things in it which are favorable to the promotion of a right spirit toward God which are not found where there is abundant wealth. The Saviour was eminently poor, and not a few of his most devoted and useful followers have had as little of this world’s goods as he had. The poor should always be cheerful and happy, if they can hear their Saviour saying unto them, “I know thy poverty - but thou art rich.” However keen the feeling arising from the reflection “I am a poor man,” the edge of the sorrow is taken off if the mind can be turned to a brighter image - “but thou art rich.” And I know the blasphemy - The reproaches; the harsh and bitter revilings. On the word “blasphemy,” see the notes on Matthew 9:3; Matthew 26:65. The word here does not seem to refer to blasphemy against God, but to bitter reproaches against themselves. The reason of these reproaches is not stated, but it was doubtless on account of their religion. Of them which say they are Jews - Who profess to be Jews. The idea seems to be that though they were of Jewish extraction, and professed to be Jews, they were not true Jews; they indulged in a bitterness of reproach, and a severity of language, which showed that they had not the spirit of the Jewish religion; they had nothing which became those who were under the guidance of the spirit of their own Scriptures. That would have inculcated and fostered a milder temper; and the meaning here is, that although they were of Jewish origin, they were not worthy of the name. That spirit of bitter opposition was indeed often manifested in their treatment of Christians, as it had been of the Saviour, but still it was foreign to the true nature of their religion. There were Jews in all parts of Asia Minor, and the apostles often encountered them in their journeyings, but it would seem that there was something which had particularly embittered those of Smyrna against Christianity. What this was is now unknown. It may throw some light on the passage, however, to remark that at a somewhat later period - in the time of the martyrdom of Polycarp - the Jews of Smyrna were among the most bitter of the enemies of Christians, and among the most violent in demanding the death of Polycarp. Eusebius (Eccl. Hist. 4:15) says,. that when Polycarp was apprehended, and brought before the proconsul at Smyrna, the Jews were the most furious of all in demanding his condemnation. When the mob,…
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