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The story of Smyrna, both spiritual and material, the delineation of its circumstances and of its experience, is simple. Nothing is said of the achievements of the Church; the significant clause, "I know thy works," which meets us elsewhere, is wanting here. No complex ethical state is set before us. The history of Smyrna is compressed into a single word, tribulation; it had one solitary call, to fidelity. Of Smyrna this much is recorded — the Church was persecuted by the Jews. The life of the Church had been one of tribulation, and in its tribulation it was poor. Of the social influence which conciliates authorities and tempers persecutions, of the comforts which lighten trouble and solace the afflicted, it had none. And the conflict was to wax sorer. Reproach will be followed by imprisonment. Out of the very soreness of the trouble there come suggestions that carry consolation with them. The sufferings of this insignificant Church have a dignity all their own; and not only a dignity, they have an importance too. As it had been with Christ, so should it be with His followers in Smyrna. Unrelenting hostility was to be followed by eternal victory. "Fear not the things which thou art going to suffer.... Be thou faithful unto death, and I will give thee the crown of life." There is something very suggestive in this picture of the Church at Smyrna, in the fact that it lay aside from the various movements — the false doctrines and the worldly confusions — which elsewhere had already begun to perplex the Christian life. To us, also, there have come manifold complexions of social and religious interest; the Christian life of to-day is very full. Yes, life is for us Christians to-day very full of meaning, and piety is very rich. The effort to win all for Christ will be very arduous, we know; but the hope is inspiring, the victory will be worth the winning.

I. THE CHURCH AT SMYRNA WAS RICH BECAUSE IT HAD CHRIST. Observe the sublimity and the tenderness of the titles under which the Lord reveals Himself — "the first and the last," "He who died and lived again." The former of these titles is taken from the most majestic, the most exultant, of Old Testament prophecies, the prophecy of Israel's restoration. One of the most touching, most searching things Henry Ward Beecher wrote was his description in "Norwood" of the poor woman, wife of a lazy, drunken husband, rearing seven children in hunger and weariness, who used to turn to these chapters, and make the mystic promises of her own. "O thou afflicted, tossed with tempest, and not comforted, thy Maker is thy husband; the Lord of Hosts is His name." She called her daughter "Agate," because she read, "I will make thy windows of agates." She did not know what an agate was, but she was sure it must be something beautiful, and God's windows were to be of agates. "She seized the happy thought — 'I will call her Agate. Perhaps the Lord will make her like a window to my darkness.' Thus she was named." There is an equal wealth of suggestion in the second of the two titles. "The First and the Last" was persecuted as Smyrna was. It is He who had gone on to death, and was not holden of death, who says — "Be thou faithful... I will give thee the crown of life." They who are in such a fellowship cannot be poor.

II. THEIR VERY POVERTY MAKES THEM RICH, FOR IT GAVE FIRMNESS TO THEIR GRASP AND REALITY TO THEIR POSSESSION OF CHRIST. We have many various tokens of the sufficiency of the Divine grace; but there are some among us who never knew what the power of God was until, absolutely emptied of self-trust, they cast themselves on Him; who, having had their self-complacency shattered, ventured to believe that the true riches was not in anything they had attained or were, but in the living God. The riches of Smyrna may be seen from another aspect. In Christ and their own dependence on Him was enough for their needs. They were not overtaxed; they were called to be faithful, and they were faithful. Their very detachment from the interests in which other Churches were engrossed made them the more able to abide in that fidelity which was their peculiar vocation.

III. IN THEIR NARROW SPHERE THE CHRISTIANS OF SMYRNA HAD ENOUGH DISCIPLINE FOR THE ETERNAL FUTURE. We think sometimes of the vast, immeasurable future and its stupendous possibilities. And we think that the burden is laid on us, in a few short years, to prepare ourselves for it all. No wonder that thus thinking we are appalled, and that we forbode new disasters in our probation, ending, perhaps, in a second death. But we are wrong. It is not what we take with us, in attainments or even experience, which will determine our fitness for that future, but the men we are. And the man may be as truly fitted to start upon "his adventure brave and new" by mastering one lesson, as by acquainting himself with many; by being faithful unto death, and so laying eternal hold on Christ, as by laying up in a wide and varied experience a good foundation for eternal life. Fidelity, in much or in little, has all the promise of fidelity; its reward is to be unmoved. There is one other note of tenderness to be referred to in this message — the Church is to have "ten days of tribulation." Some of the commentators tell us this means a short time, and others that the time is to be long. All depends on our point of view. To Smyrna, in its death agony, any protraction of the trouble would seem long; in the light of eternity, when wearing "the crown of life," the victors would think it short. It was a fixed time, definitely limited by "the First and Last"; and any fixed time will one day seem brief; they who have come out of their travail think of the anguish no more.

(A. Mackennal, D. D.)

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KJV: And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;

WEB: "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: