Revelation 2:9

Translation
King James Version
I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.
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KJV (with Strong's)
I know G1492 thy G4675 works G2041, and G2532 tribulation G2347, and G2532 poverty G4432,(but G1161 thou art G1488 rich G4145) and G2532 I know the blasphemy G988 of them which G3588 say G3004 they G1438 are G1511 Jews G2453, and G2532 are G1526 not G3756, but G235 are the synagogue G4864 of Satan G4567.
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Complete Jewish Bible
“I know how you are suffering and how poor you are (though in fact you are rich!), and I know the insults of those who call themselves Jews but aren’t — on the contrary, they are a synagogue of the Adversary.
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Berean Standard Bible
I know your affliction and your poverty—though you are rich! And I am aware of the slander of those who falsely claim to be Jews, but are in fact a synagogue of Satan.
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American Standard Version
I know thy tribulation, and thy poverty (but thou art rich), and the blasphemy of them that say they are Jews, and they are not, but are a synagogue of Satan.
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World English Bible Messianic
“I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan.
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Geneva Bible (1599)
I knowe thy workes and tribulation, and pouertie (but thou art riche) and I knowe the blasphemie of them, which say they are Iewes, and are not, but are the Synagogue of Satan.
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Young's Literal Translation
I have known thy works, and tribulation, and poverty--yet thou art rich--and the evil-speaking of those saying themselves to be Jews, and are not, but are a synagogue of the Adversary.
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See also
Revelation 3:9James 2:5James 2:62 Corinthians 8:9Romans 9:62 Corinthians 6:101 Timothy 6:18
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In the KJVVerse 30,727 of 31,102

Study This Verse

SUMMARY

The letter to the church in Smyrna, as recorded in Revelation 2:9, reveals Christ's intimate knowledge of His suffering people. He acknowledges their severe tribulation and material poverty, yet paradoxically declares them spiritually rich. This verse also exposes the true nature of their adversaries, a group claiming to be Jews but whose blasphemous opposition to Christ and His followers aligns them with the forces of evil, labeling their assembly as the "synagogue of Satan." It is a profound declaration of divine empathy, spiritual valuation, and sharp discernment in the face of intense persecution.

CONTEXT

  • Literary Context: Revelation 2:9 is part of the second of seven letters dictated by the resurrected Christ to specific churches in Asia Minor, found in Revelation chapters 2 and 3. Each letter follows a distinct pattern: an address to the angel (messenger) of the church, a self-description of Christ, commendation (if any), rebuke (if any), exhortation, a call to hear, and a promise to the overcomer. Smyrna, unlike Ephesus which was rebuked for losing its first love, or Pergamum which tolerated false teaching, receives no condemnation. Instead, Christ offers only commendation and encouragement in the face of intense suffering, setting the stage for the promise of the crown of life to those who remain faithful unto death. This particular verse highlights the specific nature of their trials and the identity of their persecutors.
  • Historical & Cultural Context: Smyrna was a prominent and prosperous port city, known for its beauty, loyalty to Rome, and fervent emperor worship. It boasted a significant Jewish population, some of whom were hostile to the nascent Christian community. Christians in Smyrna faced severe persecution, often instigated by their Jewish neighbors who would report them to Roman authorities for refusing to participate in imperial cults. This refusal led to economic hardship, social ostracism, and even martyrdom, as loyalty to Christ was seen as disloyalty to Caesar. The city had a history of being destroyed and rebuilt, earning it the nickname "Phoenix City," a metaphor that subtly resonates with the church's resilience and ultimate resurrection hope. The phrase "synagogue of Satan" likely refers to these specific Jewish factions who actively persecuted Christians, aligning their actions with the adversary's agenda.
  • Key Themes: This verse contributes significantly to several overarching themes within Revelation and the broader New Testament. Firstly, it underscores Divine Knowledge and Empathy, as Christ's declaration "I know thy works, and tribulation, and poverty" emphasizes His omniscience and deep understanding of His people's plight, offering profound comfort that their struggles are seen and acknowledged by their sovereign Lord. Secondly, it highlights the theme of Spiritual Riches Amidst Material Poverty, presenting a stark paradox where worldly destitution contrasts with immense spiritual wealth. The parenthetical "(but thou art rich)" echoes the New Testament's redefinition of true wealth, as seen in 2 Corinthians 8:9, where Christ's self-emptying poverty made believers spiritually rich. Thirdly, the controversial phrase "synagogue of Satan" introduces the theme of Spiritual Deception and Opposition, exposing the fraudulent claims of those who outwardly identify with God's people but inwardly oppose His truth and persecute His followers. This aligns with the broader biblical emphasis on discerning true spiritual identity, as articulated in Romans 2:28-29, where true Jewishness is a matter of the heart, not merely outward observance.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Know (Greek, eídō', G1492): From a primary verb, properly, to see (literally or figuratively); by implication, (in the perfect tense only) to know. In this context, Christ's "knowing" is not merely intellectual awareness but a deep, empathetic, and comprehensive understanding of the Smyrnaean church's circumstances. It signifies His omnipresence and omniscient insight into their suffering, works, and the true nature of their adversaries. This divine knowledge serves as a source of comfort and assurance for the persecuted believers.
  • Tribulation (Greek, thlîpsis', G2347): From θλίβω (thlíbō), meaning "to press" or "to crush." This word denotes pressure, affliction, anguish, or severe distress. It vividly portrays the intense suffering, persecution, and hardship the Smyrnaean believers were undergoing, likely at the hands of Roman authorities and hostile Jewish factions. It implies a crushing burden, not merely minor inconveniences, but profound distress.
  • Synagogue (Greek, synagōgḗ', G4864): From the reduplicated form of συνάγω (synágō), meaning "to bring together" or "to assemble." It refers to an assemblage of persons, specifically a Jewish "synagogue" (the meeting or the place). By calling it a "synagogue of Satan," Christ reveals its true spiritual allegiance and destructive nature. While outwardly appearing as a religious assembly, its actions and spirit are aligned with the adversary, demonstrating a profound spiritual perversion and opposition to God's kingdom.

Verse Breakdown

  • "I know thy works, and tribulation, and poverty,": This opening declaration from Christ establishes His omniscience and intimate awareness of the Smyrnaean church's situation. "Works" (ἔργα, erga) refers to their deeds and faithfulness under duress. "Tribulation" (θλῖψιν, thlipsis) points to the intense pressure and suffering they endured. "Poverty" (πτωχείαν, ptōcheian) indicates their material destitution, likely a direct consequence of their refusal to compromise with Roman idolatry, leading to economic exclusion and hardship.
  • "(but thou art rich)": This parenthetical statement presents a powerful paradox. Despite their material poverty, Christ declares them spiritually "rich" (πλούσιος, plousios). This richness refers to their spiritual wealth in faith, endurance, faithfulness, and the promise of eternal life, contrasting sharply with the fleeting nature of worldly possessions. It highlights a divine valuation system that prioritizes spiritual integrity over material prosperity.
  • "and [I know] the blasphemy of them which say they are Jews, and are not, but [are] the synagogue of Satan.": Christ explicitly identifies their persecutors. "Blasphemy" (βλασφημίαν, blasphēmian) here refers to slander, reviling, or injurious speech directed against the Christians, likely false accusations that fueled their persecution. The phrase "them which say they are Jews, and are not" refers to a group of ethnic Jews who, despite their heritage, lacked true spiritual identity as God's people because they rejected Christ and actively opposed His followers. Christ's ultimate condemnation of this group is labeling their assembly as "the synagogue of Satan," a shocking and severe indictment. It signifies that their spiritual allegiance is not to God but to the adversary, as their actions serve Satan's agenda to undermine God's work and persecute His church.

Literary Devices

Revelation 2:9 employs several potent literary devices. Paradox is central, particularly in the striking contrast between the church's material "poverty" and their spiritual "richness." This highlights a core biblical truth that true value is not found in earthly possessions but in faithfulness to Christ. Irony is also present in the description of those who "say they are Jews, and are not." They claim a sacred identity and heritage, yet their actions, particularly their blasphemy and persecution of God's true people, reveal an allegiance diametrically opposed to God, making their religious claims deeply ironic. The phrase "synagogue of Satan" functions as a powerful Metaphor and a form of Hyperbole. A "synagogue" is typically a place of holy assembly, but by linking it to "Satan," Christ uses a vivid metaphorical inversion to convey the utterly corrupt and adversarial nature of this group. This hyperbolic language underscores the severity of their spiritual depravity and their active role as instruments of the devil against God's church.

THEOLOGICAL AND THEMATIC CONNECTIONS

Revelation 2:9 offers profound theological insights into God's perspective on suffering, wealth, and spiritual identity. It affirms Christ's intimate knowledge and empathy for His persecuted church, assuring believers that their trials are seen and understood by their sovereign Lord. The paradox of being "poor yet rich" redefines true prosperity, emphasizing that spiritual faithfulness and an enduring relationship with God far outweigh any material possessions or worldly comforts. Furthermore, the stark identification of the "synagogue of Satan" highlights the reality of spiritual warfare and the deceptive nature of religious claims that oppose Christ. It underscores that true spiritual lineage is defined by allegiance to Christ, not by ethnic heritage or outward religious observance, and that those who persecute God's people, even under the guise of religion, are ultimately aligned with the adversary.

REFLECTION AND APPLICATION

Revelation 2:9 provides timeless encouragement and a crucial warning for believers navigating a complex world. It reminds us that our worth and true wealth are not measured by earthly standards of prosperity or comfort, but by our faithfulness to Christ, especially in times of adversity. When we face tribulation, poverty, or social ostracism for our faith, this verse assures us that Christ intimately knows our struggles and sees our spiritual riches. This perspective empowers us to endure, knowing that our suffering is not in vain and that our Lord is fully aware and deeply empathetic. Moreover, the identification of the "synagogue of Satan" serves as a powerful reminder to exercise spiritual discernment. Opposition to the Gospel and persecution of believers can come from unexpected sources, even those who claim religious authority or heritage. We must be vigilant, recognizing that true spiritual alignment is demonstrated by one's relationship with Christ and one's actions toward His body, not by outward claims or affiliations. Our call is to remain faithful, valuing spiritual integrity above all else, trusting that Christ will ultimately vindicate His own.

Questions for Reflection

  • In what areas of your life might you be materially poor but spiritually rich, or vice versa?
  • How does Christ's declaration "I know thy works, and tribulation, and poverty" bring you comfort and assurance in your current challenges?
  • How can you cultivate spiritual discernment to recognize and resist opposition that may come from unexpected or seemingly religious sources?
  • What does it mean for you to be "rich" in Christ, and how does that understanding shape your priorities and pursuits?

FAQ

What does "synagogue of Satan" mean in Revelation 2:9?

Answer: The phrase "synagogue of Satan" is a severe and symbolic condemnation by Christ, not a literal designation of a physical building. It refers to a specific group of people in Smyrna who "say they are Jews, and are not." Historically, this likely points to Jewish individuals or factions within Smyrna who vehemently opposed and persecuted the Christian community. While ethnically Jewish, their actions—slandering Christians, instigating persecution, and rejecting Christ—demonstrated that their spiritual allegiance was not to God but to Satan, the ultimate adversary of God and His people. Christ uses this strong language to expose their true spiritual identity and the destructive nature of their opposition, revealing that outward religious claims are meaningless if one's heart and actions are aligned with evil rather than with God's truth and purposes. It highlights a profound spiritual battle where religious pretense is stripped away to reveal true allegiance. This concept is echoed in John 8:44 where Jesus tells some Jews that their father is the devil because they seek to kill Him.

CHRIST-CENTERED FULFILLMENT

Revelation 2:9, though a specific message to a first-century church, finds its ultimate fulfillment and deepest meaning in Christ. The paradox of the Smyrnaean church being "poor, but thou art rich" directly mirrors the incarnational reality of Jesus Himself, who, though He was rich, yet for your sakes He became poor, that through His poverty we might become rich. His earthly life was marked by humility, suffering, and a lack of material possessions, yet He possessed the fullness of divine glory and brought unparalleled spiritual wealth to humanity. Furthermore, Christ's intimate knowledge of their "tribulation" and "blasphemy" speaks to His role as the Great High Priest who can sympathize with our weaknesses, having Himself endured persecution, false accusations, and the ultimate suffering on the cross. The "synagogue of Satan" represents the ongoing spiritual opposition to Christ and His body, a struggle that Jesus Himself confronted throughout His ministry, ultimately triumphing over Satan and his forces through His death and resurrection, thereby disarming the powers of darkness (Colossians 2:15). Thus, the Smyrnaean experience is a microcosm of the broader Christian journey, empowered by a Christ who knows, sympathizes, and has already conquered the very forces that oppress His people, promising a crown of life to those who remain faithful to Him.

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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.
TiconiusAD 390
COMMENTARY ON THE APOCALYPSE 2:9
He speaks to every church that is poor in spirit yet possesses all things, as the apostle says, “as having nothing, and yet possessing everything.” “And you are slandered by those who say that they are Jews and are not, but are a synagogue of Satan.” Here certainly it is shown that he was not speaking only to a special church, for it was not only at Smyrna where there were or are Jews who slander. However, it is possible that there is a double meaning of “Jews” here, either those who are openly Jews outside or those who are Jews within [the church], that is, false Christians. For religiosity is characteristic of the Jews, as the apostle says, “He is a Jew who is one inwardly, and real circumcision is a matter of the heart, spiritual and not literal.” And again he says, “We are the circumcision who worship God in spirit, and put no confidence in the flesh.” Nor ought we ourselves to abandon those [in the church] when they are even called a synagogue of Satan. For we know that the Lord has presented us with an example of longsuffering by tolerating Judas even unto the end.
Pseudo-ClementAD 400
Recognitions (Book V)
For in God's estimation he is not a Jew who is called a Jew among men (nor is he a Gentile that is called a Gentile), but he who, believing in God, fulfils His law and does His will, though he be not circumcised. He is the true worshipper of God, who not only is himself free from passions, but also sets others free from them; though they be so heavy that they are like mountains, he removes them by means of the faith with which he believes in God. Yea, by faith he truly removes mountains with their trees, if it be necessary.
Apringius of BejaAD 600
TRACTATE ON THE APOCALYPSE 2:9
He praises the works of his church, for through many tribulations she contends for the kingdom. He indicates expressly the grace of poverty, because [the church] despises very much the things of the present time, so that she might acquire future things. “But you are rich.” You are rich in faith and are filled with an abundance of blessings. “And you are slandered by those who say that they are Jews and are not, but are a synagogue of Satan.” For the church often sustains much insult from those who claim that they confess God, but do not confess him. Rather, their congregation is bound to the devil as its source. For that reason, he exhorts his church not to fear those who kill the body, but afterward have nothing which they can do.
Andreas of CaesareaAD 614
COMMENTARY ON THE APOCALYPSE 2:9
In the things of the flesh you have tribulation and poverty, which you endure for my sake, being beaten by unbelievers and being deprived of present goods. But in the things of the Spirit you are rich, for you have the “hidden treasure in the field” of your heart.
BedeAD 735
Commentary on Revelation
I know your tribulation and poverty, but you are rich. For blessed are the poor in spirit, for theirs is the kingdom of heaven. Which Fortunatus beautifully explained in a short verse, saying: "The poor in their narrowness reign by having God."
BedeAD 735
Commentary on Revelation
Those who say they are Jews and are not. They profess to know God, but deny him by their deeds. For Jew is the name of religion. Hence also the Apostle: "For he is not a Jew who is one outwardly, nor is that circumcision which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter."
OecumeniusAD 990
Commentary on Revelation
And the slander of the illegitimate Jews is interpreted as the confession of Judas. Therefore, the true Jews, and the spiritual Israel, would be those who confess Christ, and Israel are those who see God in spirit. "For the one who is a Jew outwardly is not a Jew, nor is circumcision that is outward in the flesh" pleasing to God, as Paul says, "but the one who is a Jew inwardly, and circumcision is of the heart," not of the flesh. (Rom. 2:28) Therefore, the Jews who have remained in unbelief form a blasphemous synagogue, led by Satan.
OecumeniusAD 990
Commentary on Revelation
I know your affliction and your poverty, yet you are rich, yet do not say anything like the disobedient Jews said who rejected the faith, "that we have fasted and you did not notice, we have humbled our souls and you did not pay attention." (Isa. 58:3) But he says you are rich because you have Christ as your wealthy protector, even though he became poor for our sake (2 Cor. 8:9) by taking the form of a servant (Philip. 2:7).
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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