Revelation 2:10

Rev 2:10-11. Fear none of those things which thou shalt suffer — Probably by means of the false Jews. Behold — This intimates the nearness of the affliction; the devil — Who sets all persecutors to work, and those more particularly who persecute the followers of Christ, to imprisonment, torture, and death; shall cast some of you — Christians at Smyrna, where, in the first ages, the blood of many martyrs was shed; into prison, that ye may be tried — Which God will permit, for the trial of your faith and patience, to your unspeakable advantage, 1Pe 4:12; 1Pe 4:14. And ye shall have tribulation — Either in your own persons, or by sympathizing with your brethren; ten days — That is, a considerable time: for, as Lowman observes, It is not to be understood literally, which would have been a short time of affliction indeed, and hardly agreeable to such a description of that tribulation as this prophecy seems to have been intended to prepare the church for. Bishop Newton supposes that these ten days mean ten years, according to the usual style of prophecy; and that the persecution of Dioclesian is referred to, which lasted that time, and was the greatest persecution that the primitive church ever endured, most grievously afflicting all the Asian, and indeed all the eastern churches. This persecution, he thinks, and none of the other general persecutions, answers the character here given, none of the others lasting so long as ten years. Be thou faithful — Our Lord does not say, till I come, as in the other letters, but unto death — Signifying that the angel of the church should quickly after seal his testimony with his blood, fifty years before the martyrdom of St. Polycarp, for whom some have mistaken him. And I will give thee a crown of life — The peculiar reward of them who are faithful unto death. He that overcometh — That is victorious unto the end; shall not be hurt of the second death — Though he may encounter the first death in this world for my sake, he shall not be injured by the second, namely, the lake of fire, the portion of the fearful, who do not overcome, Rev 21:8; but he shall rest in everlasting security and peace, while those who desert the cause of Christ, and renounce their duty, for the preservation of this transitory life, shall be consigned to that state of misery where they shall seek death, but it shall for ever flee from them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Fear not the things which thou art about to suffer. We must bring out the difference between "to be about to" (mellein), in the first two clauses, and the simple future (exete) in the third; compare "I will show him how many things he must suffer for my Name"s sake". (Act_9:16) The devil, who inspires the "synagogue of Satan," is to be allowed to afflict them, as he afflicted Job. (For "behold," see note on ver. 22) The expression, "some of you" (ex umwn), is an interesting link of style between this book and the Fourth Gospel and the Second Epistle; we have a similar construction in Joh_1:24 Joh_7:40 Joh_16:17 2Jn_1:4. (For a warning of like import, but to the persecutors, not the persecuted, comp. Mat_23:34) That ye may be tried. The common meaning of peirazein , as distinct from dokimazein , is here conspicuous; it is "to try" with the sinister intent of causing to fail. But what is temptation on the devil"s side is probation on God"s side. (comp. 1Pe_4:12-14) Ten days. It is unwise to make anything either mystical or rigidly literal out of the number ten, which here is probably a round number. The question is whether the round number denotes a small (Gen_24:55 Num_11:19) or a large number. (Num_14:22 1Sa_1:8 Job_19:3) The former seems probable. It is not impossible that some analogy between their case and that of the "four children" (Dan_1:12, Dan_1:15) is suggested by the ten days" probation. Be thou faithful unto death; literally, become thou faithful; show thyself to be such (ginou pistov). Note how completely the angel of the Church is identified with the Church. In this one verse we have complete mixture of the two modes of address: Thou art about to suffer... some of you... ye shall have... I will give thee. "Unto death" does not merely mean "to thy life"s end," but "even if fidelity involves death;" compare "becoming obedient even unto death, yea, the death of the cross". (Php_2:8) The crown of life. The Authorized Version, by ignoring the article ("a crown of life"), sadly detracts from the meaning. It is the well-known crown, the crown which is truly such, in contrast to earthly crowns, and perhaps with a special reference to the crowns given at Smyrna to the priests of Dionysus at the expiration of their year of office. The word stefanhforov has been found in inscriptions at Smyrna in this connexion. (comp. Jam_1:12, where the same phrase occurs; also 1Co_9:25 1Pe_5:4) Excepting Rev_12:3 Rev_13:1 Rev_19:12 (where we have diadhma), stefanov is the regular word for "crown" in the New Testament. "Of life" is the genitive of apposition; the life is the crown, just as in "the Word of life" (1Jn_1:1) the life is the Word. It is impossible to determine whether St. John has in his mind the crown of a king, of a victorious athlete, or of a triumphant warrior. The XII Tables provided that he who had won a crown might have it placed on his head when his dead body was carried in the funeral procession. St. John, both at Rome and in the East, would have seen this ceremony, possibly in the case of a crowned priest at Smyrna. "The crown of life" would be the exact opposite of that. The narrative of the martyrdom of St. Polycarp draws to a close with these words: "Having by his patience vanquished the unjust ruler, and having thus received the crown of immortality, etc. The writer seems to have had Rev_2:10 in his mind.

The severe law of Christ.

"Be thou faithful," etc. Beneath the city of Rome there is a long succession of subterranean streets and galleries, quarried from the rocky strata of the soil. These are now opened, and strangers may visit them. They are remarkable; they are even wonderful; they are the most astonishing cemeteries in the world. They are called the Catacombs; they are the burial places of the martyrs of the young Christian faith. The inscriptions over innumerable tombs are to be read even yet; they seem fresh, almost as if painted yesterday, and they are fragrant with the flowers of immortality. Many of the inscriptions are passionately, touchingly affectionate. They speak tenderly of the star of hope which had just risen on the confines of the grave; they stand in wonderful contrast to the despair of paganism and the poetry of Horace. Thither, from torturing racks and burning coals, the early Christians conveyed revered and beloved forms, precious dust. They deposited them there with tears, but in the full assurance of the life beyond the death, beyond the flame and dungeon. It is remarkable that in these low Catacombs Christian art had its birth art, which is always the struggle of mind with death; and in this palpable carving in the stone, and the floral delineations of the pencil, the chisel and palette were first consecrated there. When John wrote, the martyrs were crowding into the Catacombs; and, not only so, the profession of the Christian faith everywhere had an outlook to martyrdom. It is said these words were addressed to Polycarp, and were the prophecy of his death beneath the persecution of the mild Aurelian; for, however mild and merciful an emperor could be to others, he could only be merciless to Christians. But there is a deeper lesson than the merely pleasant revival of a historical story, however venerable and affecting that story may be; it is that which underlies all such stories and all such texts as that before us now the lesson that every crown is won only as we bear the cross. Such are the conditions under which we live. This is the everlasting lesson "On whose still-recurring page Naught grows obsolete with age.

Let us trace it for a little while. It is true

I IN PHYSICAL LIFE. The body that is to become agile, healthy, strong, must not be pampered or allowed to lie at home in indolence. Athletes are not made so. But by discipline, toil, severe exercise.

II IN MENTAL LIFE. What drudgery and grind at tasks arid as sand, and demanding severe effort of mind in proportion to their dryness, have to be submitted to! Scholarship is not to be attained by mere wishing for it. Look at the men who have won prizes in this department of life, and the traces of their toil will be seen furrowed in their countenances, and, too often, in worn and wasted frames.

III IN MORAL LIFE. Innocence is pleasing enough, but if it is to be uplifted into virtue, it must be tried and disciplined. Temptation is the athletic of the soul, the indispensable training for its attainment of high moral excellence. A cloistered virtue is rarely a robust one; it is in the arena of the world, where the stress and strain of fierce temptation will have to be endured, that we gain real strength. And so

IV IN THE SPIRITUAL LIFE. Excellence in any of those regions of life of which we have already spoken is not easily attainable; one obstacle and another stand in the way, and must be overcome. But most of all must we expect to meet opposition when we strive for excellence in the spiritual life. The school is so hard a one that we should never go to it of our own accord, and therefore God sooner or later sends us all there. And some he sends early and keeps them late. And in it are heard strong cries and tears, agonized prayers, and often the moan of pain and the wail of the bereaved. There are broken hearts not a few, and souls overwhelmed with woe. What is the meaning of it all the disappointment, the weariness and distress, the whole creation groaning and travailing together in pain even until now what means it, but that our spirits are thus being taught and trained and educated for the higher life of God? Verily for this crown there is no other way than the way of the cross. And that we may the less shrink from it, our Lord himself came down from heaven to earth, and lived here our life, and, above all, bore our cross, only that his was much heavier and sharper than ours. "I love to lie here and look at that," said a poor dying girl to the writer, who was visiting her one day, and noticed a porcelain cast representing our Saviour bearing his cross, which was hanging at the side of her bed; "it helps me," she said, "to bear my pain better." Ah! yes; that Christ has borne his cross does help all who trust in him the better to bear theirs, and so the better and sooner and surer to attain to that spiritual excellence for which all the often stern disciplines of life here are preparing us. S.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

2:10 John saw the devil as the source of human hostility against Christians. • The period of their suffering would be ten days, symbolizing a limited time of persecution (see 1 Pet 1:6). If they would remain faithful, their reward would be the crown of eternal life. • when facing death: John’s pupil Polycarp was a martyr in Smyrna in the mid-100s AD.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 2:10. [31] Βαλεῖν, to cast) Understand, some one, or rather some persons.

[31] τὴν θλίψιν) Others, τὰ ἔργα καὶ τὴν θλίψιν. More recent writers have obliterated, from a parallelism, the elegant diversity of many passages. See presently ver. 13.—Not. Crit.

Rec. Text has τὰ ἔργα καὶ τὴν θλ. with B and Syr. But ACh Vulg. Memph. omit τὰ ἔργα καί.—E.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev_2:10. In reference to the θλῖψις which is to follow the present (Rev_2:9), an exhortation to fearless, faithful perseverance unto death, and a corresponding promise of life, are made. Troubles of many kinds (ᾶ plural) impend; especially mentioned is imprisonment[1061] for some of the church,[1062]the chief thing in all the persecutions in which the civil authorities were active,[1063]and a view of the same is disclosed, even unto death for Christs sake.[1064] The mention of imprisonment shows, still more than that of death, that the assault of heathen magistrates who, according to Rev_2:9, were incited by the Jews, is here contemplated. The Lord therefore comprises both forms of antichrist. As the proper author of the afflictions, Ὁ ΔΙΆΒΟΛΟς is therefore mentioned,[1065] the personal first enemy of Christ and his kingdom,[1066] who uses Jews and heathen as his instruments. The significance of the name (slanderer) is not here to be emphasized:[1067] otherwise we should expect in Rev_2:9 ὁ διαβ., and in Rev_2:10 ὁ σατ.

ἵνα πειρασθῆτε καὶ ἔχητε, κ.τ.λ. Both the temptation and the oppression[1068] belong to the intention of the Devil. Thus the ΠΕΙΡΑΣΜΌς appears not as a divine trial,[1069] but[1070] as a temptation intended on Satans part for their ruin,[1071] in connection with which, of course, it must be firmly maintained,[1072] that the Devils power is exercised only under the Divine control.[1073] Under this presumption, to the ΚΑῚ ἜΧΗΤΕ ΘΛΊΨΙΝ, which as the ΠΕΙΡΑΣΘῆΤΕ is entirely dependent on ἽΝΑ, the ἩΜΕΡῶΝ ΔΈΚΑ is added. For the Lord fixes a limit of duration to the troubles which are to come upon his believers.[1074] Only a few expositors have understood the ἩΜΕΡ. ΔΈΚΑ of ten actual days,[1075] but even these in the sense that the short period of the calamity is intended as a consolation. But the number is purely of a schematic nature,[1076] and signifies not a long[1077] but a short time.[1078] [See Note XXX., p. 156.] The entire period of the universal tribulation is schematically represented by forty-two months.[1079] The chief misinterpretations are known already by N. de Lyra: that the ten days are ten years, in which are reckoned the persecution under Domitian[1080] and that under Decius;[1081] that the ten persecutions of Christians are meant;[1082] that the ten days correspond to and signify the Ten Commandments, and that the persecution of the entire Church will continue as long as the Ten Commandments are in force, i.e., until the end of the world, etc.

Without any external combination, the admonition ΓΊΝΟΥ ΠΙΣΤΌς follows, which in the limitation ἌΧΡΙ ΘΑΝ. reaches farther than has been thus far represented by the ΘΛῖΨΙς. With reference to the still future maintenance of fidelity, the ΓΊΝΟΥ and not ἼΣΘΙ properly stands.[1083]

The promise, having its pledge in the Lords own life after death (Rev_2:8), has essentially no other meaning than that which is given the victor in Rev_2:11, as the victory is won only by fidelity unto death.

The ΚΑῚ which introduces the promise places it in connection with the preceding requirement.[1084]

Τ. ΣΤΈΦΑΝΟΝ Τῆς ΖΩῆς. Appositive genitive,[1085] so that life itself appears as the crown.[1086] The expression ΣΤΈΦΑΝΟς does not mean here the crown of a king, neither in the sense that the coming kingdom of the faithful is indicated,[1087] nor in this, that the kings crown designates in general only something exceedingly precious and glorious;[1088] but the figure of the victors crown[1089] is derived from the games, and in the mouth of the author of the Apocalypse, as well as of the Apostle Paul,[1090] is open to no objection whatever.[1091]

[1061] Incorrectly, Heinr.: φυλ., as a part for the whole, designates misery of every kind.

[1062] ἐξ ὑμῶν, Winer, p. 343.

[1063] Act_12:3; Act_16:23. Ew.

[1064] ἄχρι θανάτου, Rev_12:11; Act_22:4; Php_2:8; Heb_12:4. N. de Lyra, Calov., Heinr., Ew., De Wette, Hengstenb., Ebrard.

[1065] Cf. Rev_2:9 : συναγ. τ. σατανᾶ.

[1066] Chs. 12 and 13.

[1067] Against Züll. and Hengstenb.

[1068] See Critical Remarks on the modified var. ἕξετε. According to this, the latter was proclaimed as, in general, only impending.

[1069] They may be tried in order, that, amidst the greatest dangers, their faith may be tested, and thus they may show their virtue to be complete (Ew.). Cf. also Grot., Bleek, De Wette.

[1070] Cf. Eichh., Heinr.

[1071] In which the Lord preserves and delivers, Rev_3:10. Cf. Luk_22:31.

[1072] Cf. Beng., Hengstenb.

[1073] Mat_4:1.

[1074] Cf. Mat_9:22.

[1075] Grot., Herder.

[1076] Klief: The number of systematic completeness.

[1077] Beda, C. a Lap., etc., according to Job_19:3; Num_14:22; 1Sa_1:8.

[1078] Andr., Alcas., Calov., Heinr., Ew., De Wette. Cf. also Hengstenb., Stern; Gen_24:55; Dan_1:12 sqq.; Num_11:19.

[1079] Rev_13:5.

[1080] Cluverus, in Calov.

[1081] Vitr.

[1082] As Ebrard infers by regarding the ten days as a symbol of ten special sections or periods in the persecution.

[1083] Mat_10:16; Mat_24:44; Luk_12:40.

[1084] Luk_11:9; Eph_5:14; Jam_4:7. Cf. De Wette, Winer, p. 406.

[1085] Winer, p. 494 sqq.

[1086] Jam_1:12; 1Pe_5:4. De Wette, Hengstenb., etc.

[1087] Züll.

[1088] Hengstenb., according to Isa_62:3; Isa_28:3.

[1089] Cf. Rev_2:11.

[1090] 2Ti_2:5; 2Ti_4:7 sqq.; 1Co_9:24; Php_3:14.

[1091] Against Hengstenb.

NOTES BY THE AMERICAN EDITOR

XXX. Rev_2:10. ἡμερῶν δέκα

So Alford: The expression is probably used to signify a short and limited time (Gen_24:55; Num_11:19; Dan_1:12. See also Num_14:22; 1Sa_1:8; Job_19:3; Act_25:6). Also Trench. Luthardt: A human measure, so that it is endurable. Stier: Whatever may be the fact with regard to these uncertain historical circumstances, the general meaning of this word will assure us that all times of tribulation are measured before the Lord, and that they will be cut short for salvation (Mat_24:22). Plumptre, however, following Bährs Symbolik: The number ten, the representative of completeness, and here, therefore, of persecution carried to its full extent, and lacking nothing that could make it thorough and perfect.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rev 2:10 . μη . φοβοῦ , κ . τ . λ . “Thou orderest us to endure, not to love, trials. A man may love to endure, but he does not love what he endures” (Aug. Conf. x. 28). Ill-treatment, as well as misrepresentation, is traced back to a diabolic source, in the common early Christian manner (Weinel, 13 f.). The Imperial authorities ( διάβολος as in 1Pe 5:8 ), although often instigated by the Jews, had the sole power of inflicting imprisonment, in this case for a refusal to worship the emperor’s image; the prophet here predicts an imminent persecution of this kind (compare Act 9:16 , and above Introd. § 6) lasting for a short and limited time ( δέκα ἡμ . see reff., originally due to the rough Semitic division of a month into decades). The local intensity of feeling upon the Imperial cultus may be gathered from the fact that in 23 A.D. Smyrna had secured from Tiberius and the senate, after keen competition, the coveted distinction of possessing the second temple decreed by the province to the Imperial cultus. Hence the struggle anticipated here is desperate ( ἄχ . θ .); martyrdom is no remote contingency. Compare Ep. Lugd., where the martyr-crisis is taken as an anticipation of the final persecution ( cf. Rev 3:10 ; Rev 13:7-15 ): “with all his might the adversary assailed us, giving us a hint of what his unbridled advent would be like at the end”; the martyrs “endured nobly all the assaults heaped on them by the mob. They were shouted at, struck, haled about, robbed, stoned, imprisoned; in fact they suffered all that an infuriated mob likes to inflict on enemies and opponents.” Then follows a commandment with promise: γίνου (not ἴσθι ), “show thyself” throughout all degrees of trial and in any emergency. It is more than doubtful if this is a subtle local allusion to the loyalty and local patriotism upon which Sardis prided herself and which she had urged as her plea to Tiberius (Tacit. Ann. iv. 56). On the honours subsequently paid to martyrs in Smyrna, cf. Mart. Polyk. xvii. τοῦτον μὲν γὰρ ὑιὸν ὄντα τοῦ θεοῦ προσκυνοῦμεν , τοὺς δὲ μάρτυρας ὡς μαθητὰς καὶ μιμητὰς τοῦ κυρίου ἀγαπῶμεν (also Euseb. H. E. iv. 15. 46, 47), with the contemporary cry of 4 Ezr 8:27 : “Look not at the deeds of the impious but at those who have kept Thy covenants amid affliction” ( i.e. , the martyrs), also the subsequent Christian honour paid by Hermas ( Vis. iii. 1, 2), who reserves the right hand of God for the martyrs who have “suffered for the sake of the Name,” enduring “stripes, imprisonments, great afflictions, crosses, wild beasts”. For καὶ , with fut. after imperative, see Eph 5:14 , Jas 4:7 . στέφ . ζ . Life , the reward assigned in Rev 2:7 to the triumph of faith is here bestowed upon the loyalty of faith. To hold one’s ground is, under certain circumstances, as trying and creditable as it is under others to win positive successes. The metaphor of στέφ . with its royal, sacerdotal, and festal (Son 3:11 , Isa 28:1 , Herm. Sim. viii. 2) associations, would call up civic and athletic honours to the local Christians, the latter owing to the famous games at Smyrna, the former from the fact that στ . frequently occurs also in inscriptions as = public honour for distinguished service (paid, e.g. , to Demosthenes and Zeno), whilst the yearly appointment of a priest at Eumeneia to the temple of Zeno was termed παράληψις τοῦ στέφανου ( C. B. P. ii. 358). Compare, with the ἄξιοι of Rev 3:4 , the sentence in Ep. Lugd. upon the martyrs: ἐχρῆν γοῦν τοὺς γενναίους ἀθλητὰς , ποικίλον ὑπομείναντας ἀγῶνα καὶ μεγάλως νικήσαντας , ἀπολαβεῖν τὸν μέγαν τῆς ἀφθαρσίας στέφανον , and the Greek phrase for noble deeds, ἄξια στεφάνων (Plut. Pericl. 28).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

That is, of ten years. For so commonly both in this book and in Daniel, years are signified by the name of days: that God thereby might declare, that the space of time is appointed by him, and the same very short. Now because Saint John wrote this book in the end of Domitian the Emperor his reign, as Justin and Ireneus do witness, it is altogether necessary that this should be referred unto that persecution which was done by the authority of the Emperor Trajan: who began to make havoc of the Christian Church in the tenth year of his reign, as the Historiographers do write: and his bloody persecution continued until Adrian the Emperor had succeeded in his place: the space of which time is precisely ten years, which are here mentioned.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Fear none, &c.--the oldest manuscripts read, "Fear not those things," &c. "The Captain of our salvation never keeps back what those who faithfully witness for Him may have to bear for His name's sake; never entices recruits by the promise they shall find all things easy and pleasant there" [TRENCH].

devil--"the accuser." He acted, through Jewish accusers against Christ and His people. The conflict of the latter was not with mere flesh and blood, but with the rulers of the darkness of this world.

tried--with temptation by "the devil." The same event is often both a temptation from the devil, and a trial from God--God sifting and winnowing the man to separate his chaff from his wheat, the devil sifting him in the hope that nothing but chaff will be found in him [TRENCH].

ten days--not the ten persecutions from Nero to Diocletian. LYRA explains ten years on the year-day principle. The shortness of the duration of the persecution is evidently made the ground of consolation. The time of trial shall be short, the duration of your joy shall be for ever. Compare the use of "ten days" for a short time, Gen 24:55; Num 11:19. Ten is the number of the world powers hostile to the Church; compare the ten horns of the beast, Rev 13:1.

unto death--so as even to endure death for My sake.

crown of life-- Jam 1:12; Ti2 4:8, "crown of righteousness"; Pe1 5:4, "crown of glory." The crown is the garland, the mark of a conqueror, or of one rejoicing, or at a feast; but diadem is the mark of a KING.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. Fear none of those things which thou shalt suffer] This may be addressed particularly to Polycarp, if he was at that time the bishop of this Church. He had much to suffer; and was at last burnt alive at Smyrna, about the year of our Lord 166. We have a very ancient account of his martyrdom, which has been translated by Cave, and is worthy of the reader's perusal. That account states that the Jews were particularly active in this martyrdom, and brought the fagots, c., by which he was consumed. Such persons must indeed have been of the synagogue of Satan.

Ten days] As the days in this book are what is commonly called prophetic days, each answering to a year, the ten years of tribulation may denote ten years of persecution and this was precisely the duration of the persecution under Diocletian, during which all the Asiatic Churches were grievously afflicted. Others understand the expression as implying frequency and abundance, as it does in other parts of Scripture. Ge 31:7; Ge 31:41: Thou hast changed my wages TEN TIMES; i.e. thou hast frequently changed my wages Nu 14:22: Those men have tempted me now these TEN TIMES; i.e. they have frequently and grievously tempted and sinned against me. Ne 4:12: The Jews that dwelt by them came and said unto us TEN TIMES, i.e. they were frequently coming and informing us, that our adversaries intended to attack us, Job 19:3; These TEN TIMES have ye reproached me; i.e. ye have loaded me with continual reproaches. Da 1:20: In all matters of wisdom, he found them TEN TIMES better than all the magicians; i.e. the king frequently consulted Daniel and his companions, and found them more abundantly informed and wise than all his counsellors.

Some think the shortness of the affliction is here intended, and that the ten days are to be understood as in Terence, Heaut., Act v., scen. 1, ver. 36, Decem dierum vis mi est familia. "I have enjoyed my family but a short time."

Be thou faithful unto death] Be firm, hold fast the faith, confess Christ to the last, and at all hazards, and thou shalt have a crown of life-thou shalt be crowned with life, have an eternal happy existence, though thou suffer a temporal death. It is said of Polycarp that when brought before the judge, and commanded to abjure and blaspheme Christ, he firmly answered, "Eighty and six years have I served him, and he never did me wrong, how then can I blaspheme my king who hath saved me?" He was then adjudged to the flames, and suffered cheerfully for Christ his Lord and Master.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(10) Fear none of those things.—Though Christ proclaimed His yoke to be easy, He also said that His followers must expect tribulation (Joh_16:33). He never conceals the difficulties or dangers of His service. (See Mat_10:16-31; Act_9:16.) So here He proclaims, “Behold, the devil shall cast some. . . .”

The devil.—The LXX. translation gives this name to Satan, regarding him as the “accuser.” (See Job_1:6; Zec_3:1-2; and comp. Rev_12:10, where he is described as the “accuser of the brethren.”)

Tried.—On the part of the adversary, the intention was that they might be tempted from their allegiance to Christ. The real effect would be that they who endured would come forth tested and approved. The suffering would be for “ten days.” This is variously explained. Some think it applies to the periods of persecution; others understand it to mean a long persecution of ten years; others take it literally; others again view it as expressing completeness: the test would be thorough. The exhortation, “Be thou faithful (even) unto death,” seems to favour this last; while the mention of “ten days” was, perhaps, designed to remind them that the period of trial was limited by Him who knew what they could bear, and would be but a little while when compared with the life with which they would be crowned.

A crown of life.—Rather, the crown of life. A crown was given to the priest who presided at the Dionysian Mysteries, which were celebrated with great pomp at Smyrna. A crown was also given at the Olympian Games, which were held at Smyrna. If there is any allusion to either of these, the latter would be the most natural. Some hold, however, the crown—though the word is Stephanos, not diadema—is rather that of royalty than of victory. It is interesting to note that the narrative which tells of the death of Polycarp closes with words which it is difficult not to believe to be an allusion to this promise—“By his patience he overcame the unrighteous ruler, and received the crown of immortality” (Smyrn. Ep.).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. Fear none of] Read simply Fear not.

those things which thou shalt suffer] Probably refer primarily to a persecution immediately impending; but they are no doubt meant to apply also to the subsequent persecutions of the Church there, especially to the famous one, under the Antonines, in which Polycarp the Bishop suffered martyrdom, in a.d. 155. It will depend on the date assigned to this Book, whether Polycarp can have been Bishop at the time of this message. It is to be noted that the Jews were specially active in urging his execution, though officially it was the act of the pagan magistrates.

that ye may be tried] Or, tempted: it is probably rather the Devil’s object in raising the persecution than God’s in permitting it that is meant. Cf. Luk_22:31.

ten days] Possibly a half proverbial expression for a short time, as we might say “a week or two.” And no doubt the notion of a short and definite time is intended: but from the important significance in this book of definite numbers, and not least of definite measures of time, it is probable that something more is intended too—whether that the persecution would last ten years, or what, it would be rash to say.

be thou] Lit., become—not implying that he was not perfectly faithful now, but= “prove thyself,” “quit thyself as.”

a crown of life] i.e. eternal life as a crown; so St Jas_1:12. The phrase is like “the crown of glory” in 1Pe_5:4, and probably “the crown of righteousness,” 2Ti_4:8. As in the parallel promise, Rev_3:21, the throne is in the fullest sense a royal throne, the crown here is probably a royal crown (so Trench Synonyms), not a mere garland of victory. Throughout this Book the imagery is Jewish not Gentile, and all who are finally redeemed are Kings, Rev_5:12. Both the thrones and the crowns of the elders, Rev_4:4; Rev_4:10, might be ensigns of dignity less than royal, but not the crown of the Rider on the White Horse, Rev_6:3. Moreover the Crown of Thorns for which all the Evangelists use the same word as here was certainly a counterfeit of royalty. On the other hand in Rev_19:12 the King of Kings and Lord of Lords has on His head many diadems, the unmistakeable technical name for royal crowns, and there are diadems on the heads of the Dragon, Rev_12:3, and on the horns of the Beast, Rev_13:1.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Fear none of those things which thou shalt suffer,.... God's people undergo sufferings of various sorts, as the Christians of those times did, scourgings, imprisonment, confiscation of goods, and death itself in various shapes; and these are certain, they shall suffer them; they are all known beforehand to Christ, and he sometimes gives his people previous notice of them, nor should they indulge a slavish fear about them. It is reported of Polycarp, bishop of this church at Smyrna, in a letter written by the church itself (n) that three days before he suffered, he dreamed his pillow, on which he laid his head, was on fire; upon which, awaking, he said to those that were by him, that he should be burnt for Christ; and when he came to suffer, as he was led along, a voice was heard by the bystanders, Polycarp, be strong, and play the man,

Behold, the devil shall cast some of you into prison; which has been the lot of many of the saints, and was of some, even of the faithful ministers of the word in this interval; in which Satan had an hand, instigating their enemies to prevent and stop the progress of the Gospel, and deter others both from preaching and professing it: the end was in the permission of it,

that ye may be tried; that their graces might be tried, their faith, love, zeal, courage, faithfulness, and constancy. Suffering times are trying times, whether men are real Christians or not; whether they have the true grace of God or not; and whether the principles they hold are right and true, and are worth, and will bear suffering for:

and ye shall have tribulation ten days: meaning it may be the ten persecutions under the Roman emperors; the "first" was under Nero, in the year 64 or 66; the "second" was under Domitian, about the year 93; the "third" was under Trojan, in the year 104; the "fourth" was under Hadrian, in the year 125; the "fifth" was under Marcus Antoninus, in the year 151; the "sixth" was under Septimius Severus, in the year 197; the "seventh" was under Maximinus, in the years 235, 236, 237; the "eighth" was under Decius, in the year 250; the "ninth" was under Valerianus, in the year 257; and the "tenth" was under Dioclesian, in the year 303. Austin (o) reckons the ten persecutions thus: the first by Nero, the second by Domitian, the third by Trojan, the fourth by Antoninus, the fifth by Severus, the sixth by Maximus, the seventh by Decius, the eighth by Valerianus, the ninth by Aurelianus, the tenth by Dioclesian and Maximianus. Others, inasmuch as Nero's persecution was before this vision, reckon the ten persecutions thus: Domitian, Trojan, M. Antoninus, Verus and Lucius, Severus, Maximinus, Decius, Valerianus, Aurelianus, Dioclesianus, Licinius: the Dioclesian persecution lasted ten years almost throughout: and some think that this last persecution, which held ten years, is here particularly meant, and not without some good reason; since it is usual in prophetic writings, and in this book of the Revelation, to put days for years; so that these ten days may be the ten years the last persecution held, and at which time the period of this church state ended, and that of Pergamos took place,

Be thou faithful unto death: which is an address to the ministers in this interval, to be faithful in preaching the pure and unmixed Gospel of Christ; in a constant administration of the ordinances, as they were delivered; in watching over the souls of men under their care, reproving, exhorting, &c. with all longsuffering; continuing in the discharge of duty, though in continual danger of death, and though it issued in it. And also to the churches and the members of them, to continue believing in Christ, professing his name, striving for his Gospel, attending on his ordinances, and following him whithersoever he went; though this should expose them to sufferings, even unto death, which it became them cheerfully to undergo: and to which they are encouraged by what follows,

and I will give thee a crown of life; which may refer not only to eternal life, which is so called, Jam 1:12; because of the glory of that state, and its everlasting continuance, and is in the possession and gift of Christ; but to the deliverance of the Christians from persecution, by Constantine; who coming to the imperial crown, that became not only a crown of glory to him, but of life to the church, and was as life from the dead unto the saints: to dead men is promised a crown of life, in allusion to the Gentiles, who crowned their dead (p),

(n) Apud Euseb. Eccl. Hist. l. 4. c. 15. (o) De Civitate Dei, l. 18. c. 52. (p) Vid. Minut. Felix, p. 42.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.

Ver. 10. Fear none of those things] Quit thy heart of that cowardly passion, and die rather than deny the truth. Put on that resolution, Necesse esse ut eam, non ut vivam, Duty must be done, though I die for it.

Behold, the devil] viz. By his imps and instruments whom he acts and agitates, Eph 2:2. But he and his are overruled and limited; for he shall cast some of you, not all of you, into prison, not into hell, that ye may be tried, not destroyed; and this for ten days only, not for any long continuance.

Be thou faithful unto death] Say as one martyr did, "The heavens shall sooner fall than I will deny my dear Lord;" and as another martyr, "Though you may pluck my heart out of my bowels, yet shall you never pluck the truth out of my heart."

A crown of life] A crown without cares, corivals, envy, end. Kings’ crowns are so weighty with cares, that often they make their heads ache. Not so this crown; the joys whereof are without measure or mixture.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Fear none of those things which thou shalt suffer - He did not promise them exemption from suffering. He saw that they were about to suffer, and he specifies the manner in which their affliction would occur. But he entreats and commands them not to be afraid. They were to look to the “crown of life,” and to be comforted with the assurance that if they were faithful unto death, that would be, theirs. We need not dread suffering if we can hear the voice of the Redeemer encouraging us, and if he assures us that in a little while we shall have the crown of life.

Behold, the devil shall cast some of you into prison - Or, shall cause some of you to be cast into prison. He had just said that their persecutors were of the “synagogue of Satan.” He here represents Satan, or the devil - another name of the same being - as about to throw them into prison. This would be done undoubtedly by the hands of men, but still Satan was the prime mover, or the instigator in doing it. It was common to cast those who were persecuted into prison. See Act 12:3-4; Act 16:23. It is not said on what pretence, or by what authority, this would be done; but, as John had been banished to Patmos from Ephesus, it is probable that this persecution was raging in the adjacent places, and there is no improbability in supposing that many might be thrown into prison.

That ye may be tried - That the reality of your faith may be subjected to a test to show whether it is genuine. The design in the case is that of the Saviour, though Satan is allowed to do it. It was common in the early periods of the church to suffer religion to be subjected to trial amidst persecutions, in order to show that it was of heavenly origin, and to demonstrate its value in view of the world. This is, indeed, one of the designs of trial at all times, but this seemed eminently desirable when a new system of religion was about to be given to mankind. Compare the notes on 1Pe 1:6-7.

And ye shall have tribulation ten days - A short time; a brief period; a few days. It is possible, indeed, that this might have been literally ten days, but it is much more in accordance with the general character of this book, in regard to numbers, to suppose that the word “ten” here is used to denote a few. Compare Gen 24:55; 1Sa 25:38; Dan 1:12, Dan 1:14. We are wholly ignorant how long the trial actually lasted; but the assurance was that it would not be long, and they were to allow this thought to cheer and sustain them in their sorrows. Why should not the same thought encourage us now? Affliction in this life, however severe, can be but brief; and in the hope that it will soon end, why should we not bear it without complaining or repining?

Be thou faithful unto death - Implying, perhaps, that though, in regard to the church, the affliction would be brief, yet that it might be fatal to some of them, and they who were thus about to die should remain faithful to their Saviour until the hour of death. In relation to all, whether they were to suffer a violent death or not, the same injunction and the same promise was applicable. It is true of everyone who is a Christian, in whatever manner he is to die, that if he is faithful unto death, a crown of life awaits him. Compare the notes on 2Ti 4:8.

And I will give thee a crown of life - See the notes on Jam 1:12. Compare 1Pe 5:4; 1Co 9:24-27. The promise here is somewhat different from what was made to the faithful in Ephesus Rev 2:7, but the same thing substantially is promised them - happiness hereafter, or an admission into heaven. In the former case it is the peaceful image of those admitted into the scenes of paradise; here it is the triumph of the crowned martyr.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Fear none of those things which thou shalt suffer; thou art like to suffer yet sharper things than thou hast suffered, the persecutions are but begun; but pluck up a good courage, fear not your enemies, Mat 10:28.

Behold, the devil shall cast some of you into prison; you shall be cast into prison, by Jews and pagans, who are the devil’s instruments, and execute his malice against you; which should both encourage you, that your fight is with the common enemy of mankind, and teach you to pity and pray for your persecutors, who are but the devil’s instruments, whose hearts he hath filled with malice against you.

That ye may be tried; that your faith, love, patience, obedience, may be tried.

And ye shall have tribulation ten days: interpreters are divided about these ten days, what space of time is meant by them; some think the whole time of the ten persecutions, but they lasted above two hundred years; others will have them the ten years of Trajan’s persecution, from the year 99 to 109. Others observe, that in ten days are two hundred and forty hours, which make up the number of years from 85, when the second persecution began, (under which John at this time was), to 325, when all the persecutions ceased. But to let these fancies go: it is either a certain number put for an uncertain; or, it signifies many days; as in Gen 31:42, Thou hast changed my wages ten times, that is, many times; so 2Sa 19:43 Job 19:3. Or else it signifies a little time, as in Gen 24:55 Amo 5:3; 6:9. If we understand this epistle as only concerning the church of Smyrna at that time, it may signify a small time. If we understand it prophetically, describing the state of all churches, till the pagan persecution ceased, (which was more than two hundred and forty years), ten days signifies a long time.

Be thou faithful unto death, hold fast to thy profession of faith and holiness to the end of thy life here,

and I will give thee a crown of life, and I will give thee eternal life and salvation, which shall be a great reward. It is called a crown of righteousness, 2Ti 4:8.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. Fear none—Literally, (Greek,) Fear not what things thou art about to suffer. And this fear not cheers them with three facts:—their persecution will be limited to a few, some: to a brief time, ten days: and will be followed by a crown of life. The word some is, indeed, not expressed by the Greek, but is necessarily implied: the Church would not be exterminated: it is not exterminated yet.

Ten days—Literally, thou shalt have a persecution of ten days. A variety of unnecessary symbolical interpretations have been given to the ten days. They have been interpreted to predict “the ten persecutions,” which history has been rather strained to make out in order to fulfil that meaning of the text. But if ten general persecutions could be made out, still this text only predicts locally, and for Smyrna alone. Others find a parallelism with the ten commandments; and others, applying the “year-day” principle, find ten years. But the purpose of the whole verse is to express a consoling limitation of the time, as some of you limits the number. Ten days, as a brief round number, occurs in Gen_24:55; Num_11:19; Dan_1:12.

Unto death—Even a martyr’s death. The words do not mean during thy life, but to the extremest suffering, even of death.

Crown of life—The glorious antithesis of death. Says Trench: “This ‘crown of life,’ always remaining essentially the same, is not the less designated by a rich variety of images. Here, and with St. James, (Jas_1:12,) it is a ‘crown of life;’ with St. Paul, a ‘crown of righteousness,’ (2Ti_4:8;) with St. Peter, a ‘crown of glory,’ (1Pe_5:4;) with Isaiah, a ‘crown of beauty;’ with which compare diadem of beauty; (Wis_5:7;) in the martyrdom of Polycarp, a ‘crown of incorruption;’ with Ignatius, a ‘crown of conflict.’” A crown of life, is life or immortality itself, as a bestowed and crowning endowment.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The first and last words of this verse are particularly directed to the minister; whence we may gather, that his suffering and the affliction of the church were at the same time, and of the same continuance. Fear none of those things which thou art about to suffer - Probably by means of the false Jews. Behold - This intimates the nearness of the affliction. Perhaps the ten days began on the very day that the Revelation was read at Smyrna, or at least very soon after. The devil - Who sets all persecutors to work; and these more particularly. Is about to cast some of you - Christians at Smyrna; where, in the first ages, the blood of many martyrs was shed. Into prison, that ye may be tried - To your unspeakable advantage, chap. iv, 12, 14. And ye shall have affliction - Either in your own persons, or by sympathizing with your brethren. Ten days - (Literally taken) in the end of Domitian's persecution, which was stopped by the edict of the emperor Nerva. Be thou faithful - Our Lord does not say, "till I come," as in the other letters, but unto death - Signifying that the angel of this church should quickly after seal his testimony with his blood; fifty years before the martyrdom of Polycarp, for whom some have mistaken him. And I will give thee the crown of life - The peculiar reward of them who are faithful unto death.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

10. Fear none, etc. The church shall suffer, but it need not fear for the reasons about to be given. The devil shall cast. He may use the Jews as instruments but he is the real agent. Shall have tribulation ten days. Whether the “ten days” of persecution means a short time, or a definite period symbolized by “ten days” is uncertain. A day is often a symbol of a year. Ten persecutions are named by church historians and two persecutions of ten years each. It might refer to one of the latter which should bear very heavily on that church. The Diocletian persecution continued ten years and three months. Be thou faithful unto death. Unto martyrdom. The crown of life. Not a royal crown but the garland crown of victory over death. See 2 Tim. 4:8.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

The devil is about to throw some of you into prison

"The devil will soon cause others to put some of you in prison"

Be faithful until death

"Be faithful to me even if they kill you." The use of the word "until" does not mean that you should stop being faithful at death.

the crown

"the winner's crown." This was a wreath, originally of olive branches or laurel leaves, that was put on the head of a victorious athlete.

the crown of life

Possible meanings are 1) "a crown that shows that I have given you eternal life" or 2) "true life as a prize like a winner's crown" (See: Metaphor)

Let the one who has an ear

Being willing to listen is spoken of as having an ear. See how you translated this in Revelation 2:7. AT: "Let the one who is willing to listen, listen" or "If you are willing, listen" (See: Metaphor)

The one who conquers

This refers anyone who conquers. See how you translated this in Revelation 2:7. AT: "Anyone who resists evil" or "Those who do not agree to do evil" (See: Generic Noun Phrases)

will not be hurt by the second death

"will not experience the second death" or "will not die a second time"

translationWords

fear

suffer

Satan

prison

test

faithful

die

crown

life

church

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

10. μηδὲν with Tisch[83] אP and Latins. Lach[84] and Treg[85] read μὴ with AB2C.

[83] Tischendorf: eighth edition; where the text aud notes differ the latter are cited.

[84] Lachmann’s larger edition.

[85] Tregelles.

καὶ ἕξετε θλίψιν ἡμερῶν δέκα. Lachmann reads καὶ ἔχητε with AP Prim.; C 1 read καὶ ἔχετε; B2 reads ἡμέρας; so it seems did Tertullian (who omits everything but temtemini diebus decem); so too Vg[86] arm[87] Tyc[88] If [καὶ] ἔχητε θλίψιν be a primitive variant on πειρασθῆτε, the parallel to Dan 1:12 would be very close.

[86] Vulgate.

[87] Armenian.

[88] Tyconius.

10. ἃ μέλλεις πάσχειν. The words probably refer primarily to a persecution immediately impending; but they are no doubt meant to apply also to the subsequent persecutions of the Church there, especially to the famous one, under the Antonines, in which Polycarp the bishop suffered martyrdom, in A.D. 155. It will depend on the date assigned to this book whether Polycarp can have been bishop at the time of this message. It is to be noted that the Jews were specially active in urging his execution, though officially it was the act of the pagan magistrates.

ἵνα πειρασθῆτε. “That ye may be tempted” (rather than “tried” as A. V[110], R. V[111]): it is probably rather the Devil’s object (cf. Luk 22:31) in raising the persecution, than God’s in permitting it which is meant.

[110] Authorised Version.

[111] Revised Version.

ἡμερῶν δέκα. Possibly because Daniel and his companions are proved ten days, Dan 1:9-10; possibly a half-proverbial expression for a short time, as we might say “a week or two.” And no doubt the notion of a short and definite time is intended: but from the important significance in this book of definite numbers, and not least of definite measures of time, it is probable that something more is intended too—whether that the persecution would last ten years, or what, it would be rash to say.

γίνου. Lit., “become”—not implying that he was not perfectly faithful now, but= “prove thyself,” “quit thyself as.”

τὸν στέφανον τῆς ζωῆς, i.e. eternal life as a crown; so St Jas 1:12. The phrase is like “the crown of glory” in 1Pe 5:4, and probably “the crown of righteousness,” 2Ti 4:8. As in the parallel promise, Rev 3:21, the throne is in the fullest sense a royal throne, the crown here is probably a royal crown (so Trench, Synonyms), not a mere garland of victory. Throughout this book the imagery is Jewish, not Gentile, and all who are finally redeemed are kings, Rev 5:10. Both the thrones and the crowns of the elders, Rev 4:4; Rev 4:10, might be ensigns of dignity less than royal, but not the crown of the Eider on the White Horse, Rev 6:2. Moreover the Crown of Thorns for which all the Evangelists use the same word as here was certainly a counterfeit of royalty. On the other hand in Rev 19:12 the King of kings and Lord of lords has on His head many diadems, the unmistakeable technical name for royal crowns, and there are diadems on the heads of the Dragon, Rev 12:3, and on the horns of the Beast, Rev 13:1.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10.] Fear not the things which thou art about to suffer (in the ways mentioned below. ἅ indicates manifold tribulation, as there): behold [for certain (δή gives the tone of present certainty and actuality: see reff. It is in fact originally no more than a shortened form of ἤδη: see Hartung, Partikellehre, i. 245 ff.) ], the devil (Hengstb. after Züllig, would lay stress here on the import of the name of the great adversary, as connected with the βλασφημία above. But this again would be forced and unnatural, especially after the recent mention of σατανᾶ. Of course it is understood from the context, that the devil would act through the hostility of human agents, and among them eminently these Jewish enemies. Trench, in loc., remarks on the reference to the devil, as the primary author of all assaults on the Church, found in the Acts of the ancient martyrs: e. g. the Ep. from the Churches of Lyons and Vienne: the Martyrdom of Polycarp, 3, 17, pp. 1032, 1041: Martyr. Ignat.) is about to oast (some) of you into prison (literally: the constant accompaniment of persecution, Act 12:4; Act 16:23: not, as Heinr., put for all kinds of misery), that ye may be tried (by temptations to fall away: not, that ye may be proved,—“ut fidem suam inter maxima pericula probare eoque consummatam virtutem consummare possint,” as Ewald. This might be the end which Christ had in view in permitting the persecution: but ἵνα here rather gives the purpose of the agent in the previous clause, ὁ διάβολος): and ye shall have tribulation ten days (the expression is probably used to signify a short and limited time: so in Gen 24:55; Num 11:19; Dan 1:12: see also Num 14:22; 1Sa 1:8; Job 19:3; Act 25:6. Wetst. quotes Ter. Adelph. v. 1. 36, “decem dierum vix mihi est familia.” So Arethas in Catena, εἰς ὀλίγον χρόνον τούτων ἡ θλῖψις, καὶ οὐδʼ ὅσον δέκα ἡμέραις παραμετρεῖσθαι ἀξία. And so, recently, Trench. All kinds of fanciful interpretations have been given: so in Gloss. ord.,—“Deus suos ad bella mittens Decalogo armat” (another variety of which is, “tribulatio ecclesiæ durabit quamdiu observatio præceptorum Decalogi, quod est usque ad finem mundi:” so Lyra, altern.):—“x. diebus, i. e. toto hoc tempore in quo per septem dies contra tria principalia vitia pugnatur, avaritiam, cupiditatem, vanam gloriam.” Similarly Ansbert. And again, “significatur totum tempus usque ad finem sæculi, eo quod omnes numeri sequentes denarium sunt replicationes ipsius et partium suarum.” Lyra introduces “the year-day principle:”—“posset etiam aliter salvo meliori judicio exponi, ut per decern dies intelligantur decem anni, secundum illud, Ezech. 4:6, ‘Diem pro anno dedi;’ forte tantum duravit persecutio Smyrnensis ecclesiæ.” This has been taken up by Cluver. in Calov., Brightmann, al. , Haymo, and Joachim understand it of the ten persecutions from Nero to Diocletian: Perer., Ribera, and Corn.-a-lap., “decem, id est, multis, diebus:” , “quia, licet ista tribulatio pluribus diebus et mensibus duret, decem tamen diebus erit atrocissima:” and recently Ebrard understands the ten days of ten divisions, or periods, in the persecution). Be (γίνου, not ἴσθι, see reff.: new circumstances of trial requiring new kinds and degrees of fidelity; which does not remain as it is, but takes accession) thou (it is quite futile to attempt to distinguish in these Epistles between what is said to the Angel in the singular, and what is said to the Church in the plural. This is shewn by the former part of this verse,—ἃ μέλλεις πάσχειν.… followed by ἐξ ὑμῶν. Only where there is occasion to discriminate, is the plural used: cf. ver. 24 f.: but wherever the whole church is spoken of it is in the singular, under the person of its representative angel) faithful unto (reff. not, “until:” but “even unto,” i. e. up to the point or measure of: Let not thy faithfulness stop short of enduring death itself. Cf. Php 2:8) death, and (reff.) I will give thee the crown (τὸν στ., as being the well-known prize promised to the faithful: as in reff. Trench, in loc., has an interesting note on the question whether this is a diadem of royalty, or a garland of victory: and decides for the former, seeing that the στέφανοι of ch. 5 can only be royal crowns,—that the word is employed by all the Evangelists of the “Crown of thorns,”—and that the imagery of this book is not any where drawn from Gentile antiquity, but is Jewish throughout) of life (gen. of apposition: the life itself being the crown: see note, and distinction, on 2Ti 4:8).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Fear not [υηδεν φοβου] . Lit., fear nothing. For the verb, see on Luk 1:50.

Behold [ιδου δη] . The particle dh for certain, which is not rendered, gives a quality of assurance to the prediction.

The Devil [διαβολος] . See on Mt 4:1. The persecution of the Christians is thus traced to the direct agency of Satan, and not to the offended passions or prejudices of men. Trench observes : "There is nothing more remarkable in the records which have come down to us of the early persecutions, than the sense which the confessors and martyrs and those who afterwards narrate their sufferings and their triumphs entertain and utter, that these great fights of affliction through which they were called to pass, were the immediate work of the Devil."

Shall cast [μελλει βαλειν] . Rev., rightly, is about to cast.

Prison [φυλακην] . See on Act 5:21.

May be tried [πειρασθητε] . Tempted. See on 1Pe 1:7.

Tribulation ten days [θλιψιν ημερων δεκα] . Lit., a tribulation of ten days.

Be thou [γινον] . The exact force of the word cannot be given by a corresponding word in English. Lit., "become thou." There is to be a succession of trials demanding an increase in the power and a variety in the direction of faith. With reference to these trials, faithfulness is to be not only existent but becoming, developing with new strength and into new applications.

Unto death [αχρι θανατου] . Not faithful until the time of death, but faithful up to a measure which will endure death for Christ 's sake. "It is an intensive, not an extensive term."

A crown [τον στεφανον] . Rev., rightly, "the crown." See on 1Pe 5:4; Jas 1:12. Crown is used with a variety of words : crown of righteousness (2Ti 4:8); glory (1Pe 5:4); beauty Isa 61:3, Sept., A. V., glory); pride (Isa 28:1); rejoicing (1Th 2:19). Of life [της ζωης] . The full phrase is the crown of the life : i e., the crown which consists in life eternal. The image is not taken from the Greek games, although Smyrna contained a temple of Olympian Jupiter, and Olympian games were celebrated there. It is the diadem of royalty rather than the garland of victory, though more commonly used in the latter sense. It is not likely that John would use an image from the games, since there was the most violent prejudice against them on the part of Jewish Christians; a prejudice which, on occasions of their celebration, provoked the special ferocity of the pagans against what they regarded as the unpatriotic and unsocial character of Christ 's disciples. It was at the demand of the people assembled in the stadium that Polycarp was given up to death. Moreover, it is doubtful whether any symbol in Apoc. is taken from heathenism. The imagery is Jewish.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.