Albert Barnes Commentary Revelation 2:9

"I know thy tribulation, and thy poverty (but thou art rich), and the blasphemy of them that say they are Jews, and they art not, but are a synagogue of Satan." — Revelation 2:9 (ASV)

I know your works. This is the uniform method of introducing these epistles, implying a most intimate acquaintance with all that related to the church. (See Barnes on Revelation 2:2).

And tribulation. This word has a general meaning and probably includes all that they suffered in any form, whether from persecution, poverty, or the blasphemy of opponents.

And poverty. It seems that this church, at that time, was exceptionally poor, for this is not specified regarding any of the others. No reason is suggested why they were particularly poor. It was not, indeed, an uncommon characteristic of early Christians (compare 1 Corinthians 1:26–28), but there might have been some special reasons why that church was exceptionally so. It is, however, the only church of the seven that has survived, and perhaps in the end, its poverty was no disadvantage.

But you are rich. Not in this world's goods, but in a more important respect—in the grace and favour of God. These things are not infrequently united. Poverty is no hindrance to the favour of God, and there are some things in it favourable to promoting a right spirit towards God that are not found where there is abundant wealth. The Saviour was exceptionally poor, and not a few of His most devoted and useful followers have had as little of this world's goods as He had. The poor should always be cheerful and happy if they can hear their Saviour saying to them, "I know your poverty—but you are rich." However keen the feeling arising from the reflection, "I am a poor man," the edge of the sorrow is lessened if the mind can be turned to a brighter image—"but you are rich."

And I know the blasphemy. The reproaches; the harsh and bitter revilings. On the word blasphemy, (see Barnes on Matthew 9:3; Matthew 26:65).

The word here does not seem to refer to blasphemy against God, but to bitter reproaches against themselves. The reason for these reproaches is not stated, but it was doubtless on account of their religion.

Of those who say they are Jews. Who profess to be Jews. The idea seems to be that, although they were of Jewish extraction and professed to be Jews, they were not true Jews. They indulged in a bitterness of reproach and a severity of language that showed they did not have the spirit of the Jewish religion; they had nothing that befitted those who were under the guidance of the spirit of their own Scriptures.

That spirit would have inculcated and fostered a milder temper. The meaning here is that, although they were of Jewish origin, they were not worthy of the name. That spirit of bitter opposition was indeed often manifested in their treatment of Christians, as it had been in their treatment of the Saviour, but still, it was foreign to the true nature of their religion.

There were Jews in all parts of Asia Minor, and the apostles often encountered them in their journeys. However, it seems that there was something that had particularly embittered those of Smyrna against Christianity. What this was is now unknown.

It may throw some light on the passage, however, to remark that at a somewhat later period—in the time of the martyrdom of Polycarp—the Jews of Smyrna were among the most bitter of the enemies of Christians and among the most violent in demanding the death of Polycarp.

Eusebius says that when Polycarp was apprehended and brought before the proconsul at Smyrna, the Jews were the most furious of all in demanding his condemnation. When the mob, after his condemnation to death, set about gathering fuel to burn him, "the Jews," he says, "being especially zealous, as was their custom—malista proyumwv, wv eyov autoiv—ran to procure fuel." And when, as the burning failed, the martyr was transfixed with weapons, the Jews urged and besought the magistrate that his body might not be given up to Christians. Possibly, at the time this epistle was directed to be sent to Smyrna, there were Jews there who manifested the same spirit that those of their countrymen did afterwards, who urged on the death of Polycarp.

But are the synagogue of Satan. They deserve rather to be called the synagogue of Satan. The synagogue was a Jewish place of worship (compare See Barnes on Matthew 4:23), but the word originally denoted the assembly or congregation. The meaning here is plain: that although they worshipped in a synagogue and professed to be the worshippers of God, yet they were not worthy of the name and deserved rather to be regarded as in the service of Satan. Satan is the word that is properly applied to the great evil spirit, elsewhere called the devil. (See Barnes on Luke 22:3; Job 1:6).