Revelation 2:8

Translation
King James Version
And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;
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KJV (with Strong's)
And G2532 unto the angel G32 of the church G1577 in Smyrna G4668 write G1125; These things G3592 saith G3004 the first G4413 and G2532 the last G2078, which G3739 was G1096 dead G3498, and G2532 is alive G2198;
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Complete Jewish Bible
“To the angel of the Messianic Community in Smyrna, write: ‘Here is the message from the First and the Last, who died and came alive again:
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Berean Standard Bible
To the angel of the church in Smyrna write: These are the words of the First and the Last, who died and returned to life.
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American Standard Version
And to the angel of the church in Smyrna write: These things saith the first and the last, who was dead, and lived again:
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World English Bible Messianic
“To the angel of the assembly in Smyrna write: “The first and the last, who was dead, and has come to life says these things:
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Geneva Bible (1599)
And vnto the Angel of the Church of the Smyrnians write, These things saith he that is first, and last, which was dead and is aliue.
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Young's Literal Translation
`And to the messenger of the assembly of the Smyrneans write: These things saith the First and the Last, who did become dead and did live;
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See also
Revelation 1:17Revelation 1:18Revelation 1:8Revelation 1:11Revelation 2:1
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In the KJVVerse 30,726 of 31,102

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SUMMARY

Revelation 2:8 introduces the second of seven prophetic messages from Jesus Christ to the churches in Asia Minor, specifically addressed to the beleaguered community in Smyrna. This verse sets the authoritative tone for the letter by identifying the divine sender with profound titles: "the first and the last, which was dead, and is alive." These self-descriptions are not merely ceremonial but are deeply significant, providing comfort, assurance, and a foundational theological truth to a church facing severe persecution, economic hardship, and the looming threat of martyrdom.

CONTEXT

  • Literary Context: This verse initiates the second of the seven letters found in Revelation 2-3. Each letter follows a distinct pattern: a command to write, a unique self-description of Christ drawn from the vision in Revelation 1, an assessment of the church's deeds, commendation (if any), rebuke (if any), exhortation, a call to hear, and a promise to the overcomer. Revelation 2:8 immediately follows the message to Ephesus and precedes the message to Pergamum. The specific titles Jesus uses here are directly relevant to the unique trials and spiritual condition of the church in Smyrna, setting the stage for the commendation and exhortation that follow in the subsequent verses.
  • Historical & Cultural Context: Smyrna, modern-day Izmir in Turkey, was a prominent and prosperous port city, renowned for its beauty, wealth, and fierce loyalty to Rome. It was one of the first cities in Asia to build a temple to Tiberius Caesar in 26 AD, making emperor worship a deeply ingrained civic duty. This loyalty often led to intense persecution of Christians, who, by refusing to participate in the imperial cult, were seen as disloyal and atheistic. The city also housed a significant and often hostile Jewish population, as alluded to in Revelation 2:9. Believers in Smyrna faced not only economic hardship due to their refusal to join trade guilds (which often required participation in pagan rites) but also the constant threat of imprisonment and martyrdom. Jesus' self-identification in this verse directly addresses their dire circumstances, offering profound hope and solidarity from one who has conquered death.
  • Key Themes: The self-identification of Jesus in Revelation 2:8 highlights several critical themes that permeate the book of Revelation and are particularly salient for the Smyrnaean church. Firstly, the Sovereignty and Eternity of Christ is emphasized through the title "the first and the last," which echoes God's self-declaration in Isaiah 44:6 and Jesus' own claim in Revelation 1:17. This asserts His divine nature, eternal existence, and supreme authority over all creation and history, providing a stable anchor in times of chaos. Secondly, the theme of Victory Over Death is powerfully conveyed by "which was dead, and is alive." This direct reference to Christ's crucifixion and glorious resurrection is a potent message for a church facing the very real threat of martyrdom, as seen in Revelation 2:10. It assures them that their Lord understands their suffering, having experienced and conquered death, underscoring the reality of Christ's resurrection. Lastly, the verse underscores Divine Empathy and Authority, demonstrating that Jesus is not a distant deity but one who has intimately experienced human suffering and emerged victorious, offering an enduring hope beyond earthly tribulations.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • angel (Greek, ángelos', G32): From the Strong's data, this word means "a messenger; especially an 'angel'; by implication, a pastor." In the context of the seven letters to the churches, "angel" is widely understood to refer to the leading pastor or spiritual leader of the local congregation, who serves as the recipient and representative of the church. This indicates that the message is directed to the church through its spiritual head, who bears the responsibility of conveying and applying it to the community.
  • write (Greek, gráphō', G1125): This primary verb means "to 'grave', especially to write; figuratively, to describe." The imperative "write" emphasizes the divine command and the enduring nature of the message. It signifies that these words are not merely spoken but are to be recorded, preserved, and disseminated, ensuring their authority and accessibility for all generations of believers, particularly those facing similar trials.
  • first (Greek, prōtos', G4413): A contracted superlative from "pro," meaning "foremost (in time, place, order or importance)." When Jesus identifies Himself as "the first," it signifies His absolute preeminence, His eternal existence before all creation, and His ultimate authority. This title, combined with "the last," asserts His unique position as the Alpha and Omega, the beginning and end of all things, establishing His divine sovereignty over all history and destiny.

Verse Breakdown

  • "And unto the angel of the church in Smyrna write": This clause establishes the specific recipient of the message. The command "write" signifies the divine authority and permanence of the communication. The "angel" (messenger/pastor) of the church in Smyrna is the designated conduit for this divinely inspired word to the entire congregation, indicating the localized nature of the message while also implying its broader applicability.
  • "These things saith the first and the last": This powerful self-identification of Jesus draws directly from the vision in Revelation 1:17 and echoes the divine title of Yahweh in Isaiah 44:6. By claiming to be "the first and the last," Jesus asserts His eternal pre-existence, His ultimate authority over all creation and history, and His role as the sovereign beginning and end of all things. This declaration provides a foundational assurance of His omnipotence and control, particularly comforting to a church facing overwhelming external pressures.
  • "which was dead, and is alive": This phrase directly references the central tenets of Christian faith: Christ's crucifixion and His glorious resurrection. "Was dead" (Greek, ho egeneto nekros') highlights the historical reality of His physical death, emphasizing His solidarity with human suffering and mortality. "And is alive" (Greek, kai ezēsen') proclaims His triumph over death, His eternal life, and His power to grant life. For the persecuted church in Smyrna, this serves as a profound source of hope, assuring them that their Lord understands their suffering, has conquered death, and holds the keys to eternal life, making their potential martyrdom a pathway to ultimate victory.

Literary Devices

Revelation 2:8 employs several significant literary devices. The most prominent is Christological Titularization, where Jesus uses specific titles to reveal aspects of His divine nature and authority relevant to the audience. "The first and the last" is a direct allusion to Old Testament passages (e.g., Isaiah 44:6), asserting His divine identity and eternal sovereignty. This title also functions as a hyperbole of His ultimate authority, encompassing all time and existence. The phrase "which was dead, and is alive" is a powerful paradox that encapsulates the core of the Gospel – life through death. It is also a form of autobiographical statement, providing a concise summary of Christ's redemptive work. For the church in Smyrna, this statement serves as a profound symbolism of hope and ultimate victory over persecution, as their Lord has already triumphed over the very death they might face. The entire verse functions as a prologue to the specific message for Smyrna, setting an authoritative and empathetic tone.

THEOLOGICAL AND THEMATIC CONNECTIONS

Revelation 2:8 establishes a profound theological foundation for understanding Christ's nature and His relationship with His suffering church. By identifying Himself as "the first and the last," Jesus claims the attributes of eternal, sovereign God, echoing the divine self-designation in the Old Testament. This title asserts His absolute preeminence and control over all history, assuring the persecuted believers in Smyrna that their trials are not outside His divine plan. Furthermore, the declaration "which was dead, and is alive" points directly to the core of Christian theology: the atoning death and victorious resurrection of Jesus Christ. This not only validates His messianic claims but also provides the ultimate guarantee of hope and eternal life for those who follow Him, even unto death. It underscores the truth that suffering and death are not the end, but a pathway to ultimate triumph through Christ.

REFLECTION AND APPLICATION

Revelation 2:8 offers profound comfort and strength to believers in every age, especially when facing hardship, persecution, or the uncertainties of life. Jesus' self-identification as "the first and the last" reminds us that He is sovereign over all circumstances, the ultimate beginning and end of all things. This truth provides an unshakeable anchor for our souls, assuring us that no trial, no enemy, and no power can ultimately thwart His purposes or snatch us from His hand. Furthermore, His declaration "which was dead, and is alive" is the ultimate source of our hope. It means that our Savior intimately understands suffering, having endured death Himself, and has conquered it definitively. This gives us courage to face our own fears, knowing that even death is not a final defeat but a gateway to eternal life with Him. We are called to steadfastness, trusting that the resurrected Lord, who holds all authority, is intimately aware of our struggles and guarantees our ultimate victory.

Questions for Reflection

  • How does Jesus' self-identification as "the first and the last" bring comfort or challenge to your understanding of God's sovereignty in your current circumstances?
  • In what ways does the truth that Jesus "was dead, and is alive" strengthen your faith when facing personal suffering, loss, or the fear of death?
  • Considering the persecution faced by the church in Smyrna, how might Jesus' message in this verse encourage you to remain faithful amidst opposition or difficult choices?

FAQ

Why does Jesus use these specific titles ("the first and the last," "was dead, and is alive") when addressing the church in Smyrna?

Answer: Jesus uses these titles to directly address the specific challenges and spiritual needs of the church in Smyrna. Smyrna was a city known for its intense persecution of Christians, often leading to imprisonment and martyrdom. By identifying Himself as "the first and the last," Jesus asserts His eternal sovereignty and ultimate control over all history and destiny, including their suffering. This title, also used for God in Isaiah 44:6, assures them that He is the Alpha and Omega, the beginning and the end, and their trials are within His divine plan. The phrase "which was dead, and is alive" is a powerful reminder of His own death and resurrection. For a church facing the very real threat of physical death for their faith, this declaration provides immense comfort and hope, assuring them that their Lord has conquered death and offers them eternal life beyond their earthly struggles. It demonstrates His empathy and provides a guarantee of their future resurrection.

CHRIST-CENTERED FULFILLMENT

Revelation 2:8 profoundly unveils the Christ-centered nature of God's redemptive plan, presenting Jesus not merely as a historical figure but as the eternal, sovereign Lord who triumphs over death. His self-identification as "the first and the last" echoes the divine attributes of Yahweh, affirming His co-equality with the Father and His ultimate authority over all creation and history, as seen in John 1:1-3. This title points to His pre-existence and His role as the Omega, the one who will bring all things to their appointed end, a truth powerfully reiterated in Revelation 22:13. More strikingly, the declaration "which was dead, and is alive" encapsulates the very heart of the Gospel. It foreshadows His atoning death on the cross for the sins of humanity, as prophesied in Isaiah 53:5, and His glorious resurrection, which is the cornerstone of Christian faith and the guarantee of our own future resurrection, as explained in 1 Corinthians 15:3-4. Thus, in Revelation 2:8, Jesus is presented as the sovereign, empathetic, and victorious Lamb of God, who, having conquered death, offers eternal life and ultimate triumph to all who remain faithful, even unto the point of martyrdom. His resurrection is the ultimate fulfillment of God's promise to overcome sin and death, providing the ultimate hope for the persecuted church and for all believers.

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Commentary on Revelation 2 verses 8–11

I. II. Main points1. 2. Sub-points

We now proceed to the second epistle sent to another of the Asian churches, where, as before, observe,

I. The preface or inscription in both parts. 1. The superscription, telling us to whom it was more expressly and immediately directed: To the angel of the church in Smyrna, a place well known at this day by our merchants, a city of great trade and wealth, perhaps the only city of all the seven that is still known by the same name, now however no longer distinguished for its Christian church being overrun by Mahomedism. 2. The subscription, containing another of the glorious titles of our Lord Jesus, the first and the last, he that was dead and is alive, taken out of Rev 1:17, Rev 1:18. (1.) Jesus Christ is the first and the last. It is but a little scantling of time that is allowed to us in this world, but our Redeemer is the first and the last. He is the first, for by him all things were made, and he was before all things with God and was God himself. he is the last, for all things are made for him, and he will be the Judge of all. This surely is the title of God, from everlasting and to everlasting, and it is the title of one that is an unchangeable Mediator between God and man, Jesus, the same yesterday, today, and for ever. He was the first, for by him the foundation of the church was laid in the patriarchal state; and he is the last, for by him the top-stone will be brought forth and laid in the end of time. (2.) He was dead and is alive. He was dead, and died for our sins; he is alive, for he rose again for our justification, and he ever lives to make intercession for us. He was dead, and by dying purchased salvation for us; he is alive, and by his life applies this salvation to us. And if, when we were enemies, we were reconciled by his death, much more, being reconciled, we shall be saved by his life. His death we commemorate every sacrament day; his resurrection and life every sabbath day.

II. The subject-matter of this epistle to Smyrna, where, after the common declaration of Christ's omniscience, and the perfect cognizance he has of all the works of men and especially of his churches, he takes notice,

1.Of the improvement they had made in their spiritual state. This comes in in a short parentheses; yet it is very emphatic: But thou art rich (Rev 2:10), poor in temporals, but rich in spirituals - poor in spirit, and yet rich in grace. Their spiritual riches are set off by their outward poverty. Many who are rich in temporals are poor in spirituals. Thus it was with the church of Laodicea. Some who are poor outwardly are inwardly rich, rich in faith and in good works, rich in privileges, rich in bonds and deeds of gift, rich in hope, rich in reversion. Spiritual riches are usually the reward of great diligence; the diligent hand makes rich. Where there is spiritual plenty, outward poverty may be better borne; and when God's people are impoverished in temporals, for the sake of Christ and a good conscience, he makes all up to them in spiritual riches, which are much more satisfying and enduring.

2.Of their sufferings: I know thy tribulation and thy poverty - the persecution they underwent, even to the spoiling of their goods. Those who will be faithful to Christ must expect to go through many tribulations; but Jesus Christ takes particular notice of all their troubles. In all their afflictions, he is afflicted, and he will recompense tribulation to those who trouble them, but to those that are troubled rest with himself.

3.He knows the wickedness and the falsehood of their enemies: I know the blasphemy of those that say they are Jews, but are not; that is, of those who pretend to be the only peculiar covenant-people of God, as the Jews boasted themselves to be, even after God had rejected them; or of those who would be setting up the Jewish rites and ceremonies, which were now not only antiquated, but abrogated; these may say that they only are the church of God in the world, when indeed they are the synagogue of Satan. Observe, (1.) As Christ has a church in the world, the spiritual Israel of God, so the devil has his synagogue. Those assemblies which are set up in opposition to the truths of the gospel, and which promote and propagate damnable errors, - those which are set up in opposition to the purity and spirituality of gospel worship, and which promote and propagate the vain inventions of men and rites and ceremonies which never entered into the thoughts of God, - these are all synagogues of Satan: he presides over them, he works in them, his interests are served by them, and he receives a horrid homage and honour from them. (2.) For the synagogues of Satan to give themselves out to be the church or Israel of God is no less than blasphemy. God is greatly dishonoured when his name is made use of to promote and patronize the interests of Satan; and he has a high resentment of this blasphemy, and will take a just revenge on those who persist in it.

4.He foreknows the future trials of his people, and forewarns them of them, and fore-arms them against them. (1.) He forewarns them of future trials: The devil shall cast some of you into prison, and you shall have tribulation, Rev 2:10. The people of God must look for a series and succession of troubles in this world, and their troubles usually rise higher. They had been impoverished by their tribulations before; now they must be imprisoned. Observe, It is the devil that stirs up his instruments, wicked men, to persecute the people of God; tyrants and persecutors are the devil's tools, though they gratify their own sinful malignity, and know not that they are actuated by a diabolical malice. (2.) Christ fore-arms them against these approaching troubles, [1.] By his counsel: Fear none of these things. This is not only a word of command, but of efficacy, no, only forbidding slavish fear, but subduing it and furnishing the soul with strength and courage. [2.] By showing them how their sufferings would be alleviated and limited. First, They should not be universal. It would be some of them, not all, who should be cast into prison, those who were best able to bear it and might expect to be visited and comforted by the rest. Secondly, They were not to be perpetual, but for a set time, and a short time: Ten days. It should not be everlasting tribulation, the time should be shortened for the elect's sake. Thirdly, It should be to try them, not to destroy them, that their faith, and patience, and courage, might be proved and improved, and be found to honour and glory. [3.] By proposing and promising a glorious reward to their fidelity: Be thou faithful to death, and I will give thee a crown of life. Observe, First, The sureness of the reward: I will give thee. He has said it that is able to do it; and he has undertaken that he will do it. They shall have the reward from his own hand, and none of their enemies shall be able to wrest it out of his hand, or to pull it from their heads. Secondly, The suitableness of it. 1. A crown, to reward their poverty, their fidelity, and their conflict. 2. A crown of life, to reward those who are faithful even unto death, who are faithful till they die, and who part with life itself in fidelity to Christ. The life so worn out in his service, or laid down in his cause, shall be rewarded with another and a much better life that shall be eternal.

III. The conclusion of this message, and that, as before, 1. With a call to universal attention, that all men, all the world, should hear what passes between Christ and his churches - how he commends them, how he comforts them, how he reproves their failures, how he rewards their fidelity. It concerns all the inhabitants of the world to observe God's dealings with his own people; all the world may learn instruction and wisdom thereby. 2. With a gracious promise to the conquering Christian: He that overcometh shall not be hurt of the second death, Rev 2:11. Observe, (1.) There is not only a first, but a second death, a death after the body is dead. (2.) This second death is unspeakably worse than the first death, both in the dying pangs and agonies of it (which are the agonies of the soul, without any mixture of support) and in the duration; it is eternal death, dying the death, to die and to be always dying. This is hurtful indeed, fatally hurtful, to all who fall under it. (3.) From this hurtful, this destructive death, Christ will save all his faithful servants; the second death shall have no power over those who are partakers of the first resurrection: the first death shall not hurt them, and the second death shall have no power over them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–11. Public domain.
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CyprianAD 258
Treatise XII Three Books of Testimonies Against the Jews
Of the benefits of martyrdom. In the Proverbs of Solomon: "The faithful martyr delivers his soul from evils." Also in the same place: "Then shall the righteous stand in great boldness against them who have afflicted them, and who took away their labours. When they see them, they shall be disturbed with a horrible fear; and they shall wonder at the suddenness of their unhoped-for salvation, saying among themselves, repenting and groaning with distress of spirit, These are they whom some time we had in derision, and in the likeness of a proverb; we fools counted their life madness, and their end without honour. How are they reckoned among the children of God, and their lot among the saints! Therefore we have wandered from the way of truth, and the light of righteousness has not shined upon us, and the sun has not risen upon us. We have been wearied in the way of iniquity and of perdition, and we have walked through difficult solitudes; but we have not known the way of the Lord. What hath pride profited us? or what hath the boasting of riches brought to us? All these things have passed away as a shadow." Of this same thing in the cxvth Psalm: "Precious in the sight of the Lord is the death of His saints." Also in the cxxvth Psalm: "They who sow in tears shall reap in joy. Walking they walked, and wept as they cast their seeds; but coming they shall come in joy, raising up their laps." Of this same thing in the Gospel according to John: "He who loveth his life shall lose it; and he that hateth his life in this world shall find it to life eternal." Also in the same place: "But when they shall deliver you up, take no thought what ye shall speak; for it is not ye who speak, but the Spirit of your Father which speaketh in you." Also in the same place: "The hour shall come, that every one that killeth you shall think he doeth service to God l but they shall do this also because they have not known the Father nor me." Of this same matter, according to Matthew: "Blessed are they which shall suffer persecution for righteousness' sake; for theirs is the kingdom of heaven." Also in the same place: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to kill the soul and body in Gehenna." Also in the same place: "Whosoever shall confess me before men, him also will I confess before my Father which is in heaven; but he who shall deny me before men, him also will I deny before my Father which is in heaven. And he that shall endure to the end, the same shall be saved." Of this same thing, according to Luke: "Blessed shall ye be when men shall hate you, and shall separate you (from their company), and shall drive you out, and shall speak evil of your name, as wicked, for the Son of man's sake. Rejoice in that day, and exult; for, lo, your reward is great in heaven." Also in the same place: "Verily I say unto you, There is no man that leaveth house, or parents, or brethren, or wife, or children, for the sake of the kingdom of God, and does not receive seven times as much in this present time, but in the world to come life everlasting." Of this same thing in the Apocalypse: "And when he had opened the fifth seal, I saw under the altar of God the souls of them that were slain on account of the word of God and His testimony. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? And unto every one of them were given white robes; and it was said to them, that they should rest still for a short time, until the number of their fellow-servants, and of their brethren, should be fulfilled, and they who shall afterwards be slain, after their example." Also in the same place: "After these things I saw a great crowd, which no one among them could number, from every nation, and from every tribe, and from every people and tongue, standing before the throne and before the Lamb; and they were clothed with white robes, and palms were in their hands. And they said with a loud voice, Salvation to our God, that sitteth upon the throne, and to the Lamb. And one of the elders answered and said to me, What are these which are clothed with white robes? who are they, and whence have they come? And I said unto him, My lord, thou knowest. And he said unto me, These are they who have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore they are before the throne of God, and serve Him day and night in His temple; and He who sitteth upon the throne shall dwell among them. They shall neither hunger nor thirst ever; and neither shall the sun fall upon them, nor shall they suffer any heat: for the Lamb who is in the midst of the throne shall protect them, and shall lead them to the fountains of the waters of life; and God shall wipe away every tear from their eyes." Also in the same place: "He who shall overcome I will give him to eat of the tree of life, which as in the paradise of my God." Also in the same place: "Be thou faithful even unto death, and I will give thee a crown of life." Also in the same place: "Blessed shall they be who shall watch, and shall keep their garments, lest they walk naked, and they see their shame." Of this same thing, Paul in the second Epistle to Timothy: "I am now offered up, and the time of my assumption is at hand. I have fought a good fight, I have finished my course, I have kept the faith. There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing." Of this same thing to the Romans: "We are the sons of God: but if sons and heirs of God, we are also joint-heirs with Christ; if we suffer together, that we may also be magnified together." Of this same thing in the cxviiith Psalm: "Blessed are they who are undefiled in the way, and walk in the law of the Lord. Blessed are they who search into His testimonies."
Victorinus of PettauAD 304
Commentary on the Apocalypse of the Blessed John
The following epistle unfolds the mode of life and habit of another order which follows. He proceeds to say:-

"I know thy tribulation and thy poverty, but thou art rich." For He knows that with such men there are riches hidden with Him, and that they deny the blasphemy of the Jews, who say that they are Jews and are not; but they are the synagogue of Satan, since they are gathered together by Antichrist; and to them He says:-

"Be thou faithful unto death." That they should continue to be faithful even unto death.

"He that shall overcome, shall not be hurt by the second death." That is, he shalt not be chastised in hell.
BedeAD 735
Commentary on Revelation
And to the angel of the church in Smyrna write. He suggests to this church to endure persecution, to which the name also agrees. For Smyrna means myrrh, which signifies the mortification of the flesh.
BedeAD 735
Commentary on Revelation
These things says the first and the last, who was dead and came to life. Who both created all things and restored all things by dying. A fitting preface for urging patience.
OecumeniusAD 990
Commentary on Revelation
First, meaning that the Lord calls Himself by the essence of the Godhead [τῆς θεότητος]; Last, indeed, meaning, by the incarnation and the economy with the flesh. He who is said to have died and came to life again; he who is said to have come to the experience of death, and by death has destroyed death (2 Tim. 1:10).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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