REVELATION 2:8-11

REVELATION 2:8-11

(8) And to the angel of the church in Smyrna write, “These things says the First and the Last, who was dead, and came to life: (9) I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan. (10) Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life. (11) He who has an ear, let him hear what the Spirit says to the churches. He who overcomes shall not be hurt by the second death.”

In review, Revelation is a book of prophecy having to do with events occurring during “the Lord’s Day,” or otherwise known as “the Day of the Lord” (1:1, 10). These events begin at the rapture of the Church, i.e., the entire “body of Christ” (all Christians of this present dispensation) will be snatched-up from earth to meet Jesus Christ in the air (1:10; 4:1); and, will carry through that which preceding the Tribulation (4:2-5:14), during the Tribulation (6:1-19:10), the establishment of and duration of the Millennial Kingdom (19:11-20:6), and that which is at the conclusion of the Millennial Kingdom, anticipating “the day of God” (20:7-22:5; cf. 2 Peter 3:12).

The seven churches revealed to John represent the complete Church (the body of Christ) that will be raptured near (at least seven years prior to) the end of this dispensation, prior to the Tribulation; which is seen by John’s removal from earth and appearing in heaven during “the Lord’s Day.” These seven churches may also represent differing spiritual conditions having to do with this present dispensation, as well as depicting a history of the Church, specifically, its spiritual decline. But as representing the entire Church, they are seen in the presence of Christ who is in the attire of a judge (1:13, 20). And as such, this would correspond with the clear teaching that all Christians will appear before the “judgment seat of Christ” for the purpose of being judged as to their stewardship of the “mysteries of God” as revealed in His Word (1 Corinthians 3:11-15; 4:1-5; 2 Corinthians 5:10; Romans 2:6;14:10; Galatians 6:7; Colossians 3:24, 25; Revelation 22:12).

Christ now addresses the church at Smyrna, which may represent the period of the Church’s history from about 100 A.D. to 312 A.D. Whereas in chapter 1 verse 11, Christ calls Himself the “Alpha and Omega” (we see this clearly within the context of verses 12, and 13), as God the Father did in chapter 1 verse 8, Christ now calls Himself the “First and the Last” (essentially the same) and the One who died and came to life again. Many make the mistake by believing and saying that “Christianity is like any other religion.” In the first place, Christianity isn’t religion. It is a relationship or union with Jesus Christ and therefore with the one true God. In the second place, Christians serve the living God. All religions serve dead gods. In the third place, Christianity is based on grace. All religions are based on (dead or human good) works. Christianity is the antithesis of religion, as the world sees religion.

The period of Church history from about 100 A.D. to 312 A.D., if in fact this period is represented historically by the church at Smyrna, probably resulted in the greatest persecution of all time. Church history estimates that some 5 million believers were martyred during this era. Many were fed to the lions in the Roman coliseum before cheering and sneering crowds. Many were crucified, stoned to death, and executed in various other ways. Meanwhile the properties of believers were seized, leaving them in abject poverty. Believers of today, particularly in America, have no inkling of the horrors Christians faced during this period. It is suggested that all Christians read John Foxe’s Christian Martyrs of the World to gain some understanding of what Christians have faced down through the ages. Strange as it may seem, the Church during this age flourished and grew. It has been suggested that Christian churches of today’s America would do the same if they could only face real persecution. Maybe then believers would minimize “sectarianism” and cling to and actually love other believers no matter their “denomination.” During the “Smyrna period” of so great persecution, believers spread the Gospel throughout the Roman Empire.

But not only did the Church during this time suffer from persecution from without, they also suffered from within. A group that called themselves Jews, but truly were not (Romans 2:28, 29) did all they could to discredit and murder true believers in Christ. These “false” Jews were actually of the synagogue of Satan. They were false professors of their religion. Today we have various sects who call themselves Christian, but who are false and corrupt the very core of God’s Word. They call themselves Christians, yet they deny the deity of Jesus Christ as well as other key biblical doctrine (e.g., Armstrongism, Christian Science, Jehovah’s Witnesses, Mormonism, the Unification Church, etc).

Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world. By this you know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is of God, and every spirit that does not confess that Jesus Christ has come in the flesh is not of God. And this is the spirit of the Antichrist, which you have heard was coming, and is now already in the world. (1John 4:1-3)

The same is true of those systems of belief that mix “law” (or “works”) with “grace.” These should be exposed and avoided.

I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, which is not another; but there are some who trouble you and want to pervert the gospel of Christ. But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed. (Galatians 1:6-9)

But even though these believers were persecuted and were subject to great secular poverty, our Lord told them they were “rich.” Their spiritual wealth far outreached their material poverty.

Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. (Matthew 6:19, 20)

The Lord soothes them by telling them not to be afraid. He says that the devil will test some of them with imprisonment and that they will suffer persecution for “ten days.” Many Bible scholars believe these “ten days” refer to ten periods of persecution represented by ten Roman Emperors during Church history. These Emperors follow, but the dates are only approximations.

1. Nero (64-68 A.D.)

2. Domitian (90-96 A.D.)

3. Trajan (104-117 A.D.)

4. Marcus Aurelius (161-180 A.D.)

5. Severus (200-211 A.D.)

6. Maximinius (235-237 A.D.)

7. Decius (250-253 A.D.)

8. Valerian (257-260 A.D.)

9. Aurelian (270-275 A.D.)

10. Diocletian (303-312 A.D.)

There is only one Person who Christians must fear, and He is not mortal.

And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell.

(Matthew 10:28)

Jesus promises that those who will be faithful, even to the point of death, will be given the “crown of life.” This is not “eternal life,” which comes only by faith alone in Christ alone. It is a special crown of reward to those believers who stand the test and who preserver under the trial of persecution.

Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. (James 1:12)

In fact there are five crowns that may be obtained by believers. They are:

1. The Incorruptible Crown (1 Corinthians 9:24-27)

2. The Crown of Rejoicing (1 Thessalonians 2:19, 20)

3. The Crown of Life (James 1:12; Revelation 2:10)

4. The Crown of Righteousness (2 Timothy 4:8)

5. The Crown of Glory (1 Peter 5:2-4)

Chitwood* offers the following cogent comments:

Regardless of how one looks upon the ten days of tribulation within a possible historical framework, the significance of the number “ten” must be taken into account. “Ten” is the number of ordinal completion, pointing to all the days of tribulation. And if these ten days are to be thought of in connection with the ten periods of Roman persecution, they would have to be thought of as showing completion in relation to persecution by the Roman Empire (with the Church in Smyrna covering that particular time in Church history).

But, regardless of how one views the matter relative to persecution by the Roman Empire, the thought encompassed in the number “ten” must, of necessity, go beyond these persecutions. The seven churches of Revelation chapters two and three are indivisibly related, revealing messages and promises to Christians throughout the dispensation; and the “ten days,” in their numerical sense, must cover the complete period — the entire dispensation. These days must applicably refer to all trials and testing coming upon all Christians throughout the dispensation.

Trials and testing are the norm for the Christian life, not the exception. The epistles of James and 1 Peter have been written to encourage Christians passing through times of trials and testing by holding out before them prizes, rewards, compensations, which are intimately associated with the salvation to be revealed — the salvation of the soul (James 1:21; 1 Peter 1:9).

This is the identical thought expressed in the overcomer’s promise to the church in Smyrna. A “crown of life” is in view, and the recipient of this crown is given the assurance that he will “not be hurt by the second death.”

The epistle of James begins its message with the statement, “My brethren, count it all joy when you fall into various trials.” Why? Trials and testing of this nature “works patience [‘patient endurance’].” And allowing this patient endurance to have “her perfect work [end-time work],” Christians will become “perfect and entire, wanting nothing [‘mature and complete, lacking nothing’]” (James 1:2-4).

Christians are to look upon such trials in the same manner as the apostles looked upon trials that confronted them. The apostles, in circumstances of this or a similar nature, rejoiced that “they were counted worthy to suffer shame for His [Christ’s] name” (Acts 5:41).

The Christian patiently enduring temptations after the fashion seen in James 1:2-4 is promised in verse twelve that “when he is tried [‘approved’ (at the judgment seat)], he shall receive the crown of life,” a parallel statement to Revelation 2:10. In both instances it is patiently enduring temptations, trials, and testing during the present time, with a crown of life in view; and this crown of life will be awarded following one’s approval at the judgment seat.

Crowns must be won through patiently enduring temptations, trials, and testing during the present “race of the faith” (1 Corinthians 9:24-27; 1 Timothy 6:11, 12; 2 Timothy 4:7, 8). And forfeiture of the proffered crown — resulting in non-approval at the judgment seat — is a very real possibility. Note the warning in this respect:

Behold, I am coming quickly! Hold fast what you have, that no one may take your crown. (Revelation 3:11)

Apart from the thought that a Christian can forfeit his crown, this verse would hold little meaning whatsoever. Christians, receiving or not receiving crowns, await decisions and determinations at the judgment seat. Overcoming Christians will wear the crowns that they have won in the present race of the faith while occupying positions of power and authority with Christ during the coming age; but for non-overcoming Christians, the matter will be entirely different. No uncrowned person will rule as co-heir with Christ in the kingdom.

(The Judgment Seat of Christ by Arlen L. Chitwood, The Lamp Broadcast Inc.)

Christ’s statement of the “overcomer’s promise” that the “Spirit says to the churches” (indicating that the promise encompasses all of Christendom throughout the entire history of the Church) is one of two such promises made to these seven churches (the within the letter to the church at Sardis), both of which are most difficult for Christians to understand. The difficulty lies in the promise that the overcomer will “not be hurt by the second death.”

“The second death,” an expression peculiar to the book of Revelation, which appears four times in the book (2:11; 20:6, 14; 21:8), is used twice in texts where the word “overcomes” is used (2:11; 21:7, 8). In these cases it is used once in connection with those who are martyred during the Tribulation (“beheaded for their witness to Jesus, and for the Word of God. . . .” [20:4-6]), and once in connection with the unsaved dead from throughout Man’s Day (20:11-15). “The second death” is defined in Revelation 20:14; 21:8 as being “cast into the lake of fire” and as having a “part in the lake that burns with fire and brimstone.”

It is evident in Revelation 20:14 that “the second death” is used in association with the unsaved, and it is equally evident that this expression is used in the other three passages in the book of Revelation in association with at least a portion of the saved. This is alluded to in Revelation 2:11; 20:6 and is directly affirmed in Revelation 21:8.

The classification of individuals described in Revelation 21:8 (i.e. “the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars”) contextually can only refer to Christians, not unredeemed individuals synonymous with those being judged in Revelation 20:11-15, which is a traditional interpretation. The subject in Revelation 21:7, leading into verse eight, is overcoming and realizing an inheritance as a son. Verse eight simply describes the “unbelieving [‘unfaithful’]” ones (cf. Luke 12:46) — the non-overcomers — and reveals that which will be their lot once they appear before the Lord in judgment (2 Corinthians 5:10, 11).

A similar description of individuals to that of Revelation 21:8 appears in 1 Corinthians 6:9, 10, where an inheritance in the kingdom alone is in view:

Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters [those caught up in the delights and pleasures of this present world (cf. 1 John 2:15-28)], nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortionists will inherit the kingdom of God. (1 Corinthians 6:9, 10)

In verse eight of 1 Corinthians chapter six, Paul calls attention to the fact that certain Christians in the Corinthian church were conducting their affairs in an unrighteous manner. Continuing this same line of thought in verse nine, Paul asks the question, “Do you not know that the unrighteous will not inherit the kingdom of God?” The remainder of verse nine, along with verse ten, then lists a number of unrighteous acts in which it is possible for Christians to become involved, concluding with the statement in verse ten that those engaged in unrighteous living of this nature will not “inherit the kingdom of God.”

Contextually, the subject at hand, inheritance in the kingdom, rather than eternal life, should be carefully noted. Only Christians are presently in-line to either receive or be denied this inheritance: “If children, then heirs . . . .” (Romans 8:17). A person must be a child of God, born from above, before inheritance in the kingdom comes into view.

These sections of Scripture in 1 Corinthians and the book of Revelation (1 Corinthians 6:8-10 and Revelation 21:7, 8) are companion passages. In both passages, those being addressed (Christians) and the matter being discussed (inheriting or being disinherited relative to the kingdom) are the same. There is no message to the unsaved in these verses, for the issues of eternal life or eternal damnation are not present; and this fact must be recognized, else teachings surrounding inheritance in the kingdom, conveyed by the passages, will be missed entirely.

In both sections of Scripture, the text and context clearly reveal that Christians alone are in view. The subject matter reveals this in the text, and the identity of the ones being addressed reveals this in the context.

Revelation 21:8 cannot be equated with Revelation 20:14, even though both verses refer to “the lake of fire” and “the second death.” These two verses are not dealing with the same thing, the same individuals, or even the same time period. Revelation 21:8 deals with the judgment of redeemed individuals preceding the millennium, with only millennial verities in view; and Revelation 20:14 deals with the judgment of unredeemed individuals following the millennium, with eternal verities in view. Nothing is the same in the two passages, save the existence of the same lake of fire, with an associated second death.

The seven overcomer’s promises in Revelation chapters two and three reveal different facets of that which God has promised to those who overcome the three great enemies confronting every Christian — the world, the flesh, and the devil. All temptations come to Christians in these three realms, any one of them can produce a shipwreck in the lives of Christians, and each is overcome after a different fashion. Note Chitwood’s astute remarks concerning these three enemies:

1) The World

According to 1 John 5:1-5, the “world” is overcome by our faith:

Whoever believes that Jesus is the Christ is born of God, and everyone who loves Him who begot also loves him who is begotten of Him. By this we know that we love the children of God, when we love God and keep His commandments. For this is the love of God, that we keep His commandments. And His commandments are not burdensome. For whatever is born of God overcomes the world. And this is the victory that has overcome the world — our faith. Who is he who overcomes the world, but he who believes that Jesus is the Son of God?

The text deals with those who have been born from above faithfully keeping the commandments of God and, in this manner, overcoming the world. The thought advanced by many Christians that “overcome” in this passage has to do with the simple salvation message, placing every Christian in the status of an overcomer on the basis of his presently possessed eternal salvation, is completely foreign to that which is taught here or elsewhere in the New Testament.

Overcoming does not even enter into the picture until after one has been born from above. There is no such thing as unsaved individuals overcoming the world (or, for that matter, the flesh, or the Devil). Overcoming has to do with spiritual verities, and only those who have “passed from death unto life” — only those who have been made alive spiritually, through the Spirit breathing life into the ones previously having no life — can participate in the things in view. Christians alone are in a position to overcome in the manner seen in these verses.

In 1 John 5:1-5, there are three references to the Christians’ standing before God on the basis of the birth from above — “begotten of Him [God]” (v. 1) and “born of God,” used twice (vv. 1, 4). In each instance the Greek word for begotten (gennao) appears in the perfect tense, calling attention to a work completed in past time, with the results of this work extending into present time and existing in a finished state.

The word nikao, translated “overcomes” in verses four and five, appears in present and aorist tenses. These tenses show action as continuous, occurring, or attained; but they do not show completed action in the sense seen in the perfect tense. Verses four and five involve a saved individual (one possessing salvation after the fashion shown by the perfect tense) who, in his saved state, is presently in the process of overcoming the world.

The former (one’s standing before God) has nothing to do with the latter (overcoming) except that of placing the individual in a position where he can overcome the world. And whether an individual overcomes the world or is overcome by the world, his standing before God remains completely unaffected and unchanged. If his standing before God were affected or changed in any way, works would have entered into an area where works cannot exist.

Overcoming in verses four and five must be understood within the context. Note the connecting word, “For,” beginning verse four. The first three verses of this chapter move the one who has been born from above into the position of keeping God’s commandments. Then, the person in verse four is one who, through faith, keeps these commandments; and, in this manner — through keeping God's commandments — he is presently overcoming the world.

The “world,” referring to the present world system under the dominion and sway of the god of this age, is a major subject of 1 John. Christians are commanded, “Love not the world, neither the things that are in the world.” The things in the world, under the control of Satan, are “the lust of the flesh, and the lust of the eyes, and the pride of life.”

The world does not know the one True and Living God; nor does the world know Christians. The entire world “lies in wickedness [under the control of the wicked one]” (1 John 2:15-18; 3:1; 5:19). This is the status of the way things exist during Man’s Day, but a change is in the offing. The entire world system as we know it today is about to pass out of existence. A change in the entire administration is about to occur. Until that time though, Christians are to regulate their activities in accordance with 1 John 5:1-5.

2) The Flesh

According to Romans 8:13 and Colossians 3:5, the flesh is overcome by putting to death “the deeds of the body,” which emanate from the ever-present sin nature, and all things emanating from the sin nature are to be kept in a constant state of mortification:

For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live. (Romans 8:13)

Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. (Colossians 3:5).

The revealed way to put to death “the deeds of the body” is set forth in Romans 8:13, 14: “. . . if by [through] the Spirit . . . as many as are led by the Spirit of God . . . .’ This, as well, is what is involved in Galatians 5:16ff: “Walk in the Spirit and you shall not fulfill the lust of the flesh.”

There is a constant warfare in the life of every believer brought about by the presence of both the man of flesh and the man of Spirit residing in the same body, with either man capable of gaining the ascendancy and proving victorious in the conflict. Walking in the Spirit will assure victory over the man of flesh; and in this manner the Christian will be mortifying “the deeds of the body,” overcoming the flesh. On the other hand, giving way to the flesh will quench the Spirit, assuring defeat in one’s life. In this manner the Christian will be allowing “the deeds of the body” to live, resulting in his being overcome by the flesh.

The man of flesh with his deeds are seen in Scripture only one way — a ruined creation, under the sentence of death (cf. Genesis 1:2-4; 2 Corinthians 4:6; Romans 7:24). And if man doesn’t put the things associated with the man of flesh to death during the present time, they will rise up and testify against him at a future time, with the Lord Himself being forced to take care of matters. The sentence of death must and will be carried out — whether by man during the present time or by the Lord during a time yet future.

The original and unchangeable pattern for restoration associated with a ruined creation has forever been established in the opening verses of Genesis. The darkness “upon the face of the deep” in Genesis 1:2a had to do with darkness over a material creation that had come into a state of ruin; and this darkness continued to exist even following the restoration of the ruined creation (vv. 3-5). God simply brought light into existence and left the darkness alone. He placed light alongside the darkness and divided between the two (cf. Isaiah 45:7).

However, the day is coming when God will make “all things new.” And, at that time, the present darkness seen in the opening chapter of Genesis will no longer exist (Revelation 21:5, 25).

Fallen man forms a subsequent ruined creation of God, and the restoration of this ruined creation must be effected after the identical order set forth in the original pattern. The parallel restoration for man, wherein the light shines “out of darkness,” occurs at the point of the birth from above. The man of flesh, associated with the ruined creation (as the darkness in the Genesis account was associated with the ruin of the material creation), continues in existence. As the darkness was retained in the restoration of the material creation, so the old nature is retained in the restoration of man; but as God brought light into existence and made a division between the light and the darkness in Genesis, He brings a new nature into existence and makes a division between the new and the old today.

Then, the day is coming when God will make “all things new”; and as the darkness in the first chapter of Genesis will no longer exist, the old nature presently possessed by redeemed man will, likewise, no longer exist (cf. Romans. 7:24; 8:23; 1 John 3:2).

“Darkness” in Scripture is associated with the works of the flesh (John 3:19; Romans 13:12; 1 Corinthians 4:5), and the roots of this association, as previously noted, are found in the opening verses of Genesis. Darkness appears in connection with the ruined creation in the type, and the old nature appears in connection with the ruined creation in the antitype. Nothing good is ever said about darkness in Scripture. Only of the light does God use the word “good” (Genesis 1:4). And the same must hold true concerning the old and new natures possessed by man (cf. 1 John 1:6, 8).

Both darkness and the old nature are, so to speak, under the sentence of death; and this sentence is to be carried out — by man during the present time, or by the Lord yet future. Thus, awaiting the coming day, when the Lord will complete matters relative to the carrying out of this sentence of death, redeemed man in his present state is to reprove “the unfruitful works of darkness” (Ephesians 5:11); he is to put to death “the deeds of the body” (Romans 8:13). And in this manner alone redeemed man is to overcome the flesh.

3) The Devil

According to James 4:7 and 1 Peter 5:9, the devil is overcome by resisting:

Therefore submit to God. Resist the devil and he will flee from you. (James 4:7)

Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour.

Resist him, steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the world.

(1 Peter 5:8, 9).

Christians are to set themselves against, withstand, the devil as they stand firm in the faith. “The faith” is an expression in the New Testament peculiarly related to the Word of the Kingdom (e.g., Acts 6:7; 13:8; Romans 1:5; 1 Corinthians 16:13; Galatians 1:23; Colossians 1:23; 2 Timothy 3:8; Jude 3). Christians are in a contest/race “of the faith” (1 Corinthians 9:24-27; 1 Timothy 6:12; 2 Timothy 4:7). And it is while standing firm in the faith, in this race, that Christians are to withstand, resist, Satan.

Christians are to be “sober . . . vigilant”; and the reason given is “because your adversary the devil walks about like a roaring lion, seeking whom he may devour.” The word “sober” is the translation of the Greek word, nepho, which means “to exercise self-control” or “to be well-balanced”; and the word “vigilant” is a translation of the Greek word, gregoreo, meaning “to watch,” or “to be awake,” as seen in 1 Thessalonians 5:6, 10.

Christians are to always be watchful and exercise a well-balanced judgment in the race of the faith, for Satan stands ever ready to bring about defeat in their lives through his “wiles [crafty, deceitful ways]” (Ephesians 6:11).

Why is Satan so intensely interested in bringing about defeat in the lives of Christians today? Why has Satan expended so much time and energy throughout almost two millenniums in efforts to bring Christianity into the apostate condition in which it presently finds itself? What is so special about Christianity, attracting Satan’s attention after this fashion? The answer is very simple, but it is one which goes almost completely unrecognized within the confines of the lukewarm, apostate Laodicean church of today.

To properly understand the present warfare between Satan and Christians, one must go back to the creation of man and understand certain things concerning the reason for man’s creation. Adam was brought into existence to rule the earth, and Eve was removed from Adam's body, through the process revealed in Genesis 2:21-23, to reign as consort queen with him (Genesis 1:26-28). And the dominion to be exercised by Adam was the one which Satan held at that time (and continues to hold today).

Satan had previously been brought into existence to rule the earth. He was the “anointed cherub [messianic angel].” He held the chief position among a great host of angels who, along with him, ruled the earth under the one True and Living God, in a complete structural breakdown of powers and authorities (cf. Ezekiel 28:14-16; Luke 4:5, 6; Ephesians 6:12; Revelation 12:7-9).

But the day came when Satan rebelled against the Lord and succeeded in leading one-third of the angels ruling with him at that time in this rebellion. Satan sought to exalt his throne and “be like the most High” (Isaiah 14:13, 14). Satan sought to become the ruler over all the provinces throughout the universe — the position held by God Himself — rather than continue ruling only the province over which he had originally been placed.

As a result, Satan’s kingdom was reduced to a ruined state, but he himself retained his position as ruler of the kingdom. And he would be allowed to retain this position until that day when his God-appointed successor appeared on the scene, ready to take the scepter (Genesis 1:2a, 26, 28; Psalm 110:1, 2).

This is the reason Satan was so intensely interested in bringing about the fall of Adam. Adam had been created to occupy the position that Satan held. The wrecked domain (the earth) had been restored, and the one created to rule in Satan’s stead had been created from the very dust of the restored domain. Satan’s replacement was present, on a restored domain, though he had yet to take the scepter.

Thus, following Adam’s creation, the only hope that Satan possessed was to bring about Adam’s disqualification through sin, as he himself had previously been disqualified through sin. Otherwise, Adam would ultimately take the scepter, and Satan's reign would end.

However, such was not to occur. Satan, through tempting Eve, brought about Adam's fall and disqualification. This allowed Satan to continue his reign, necessitating the appearance of the last Adam at a later date (cf. 1 Corinthians 15:45).

The last Adam not only had to be brought on the scene, but He had to meet Satan face-to-face in order to show that He was fully qualified to act in the realm for which man had originally been created. Then, the last Adam provided redemption for fallen man, with a view to man ultimately occupying the position for which he had originally been created.

Christ’s virgin birth (He must be God as well as Man, for the triune God alone can act in the realm of redemption [Genesis 1-4]), His face-to-face encounter with Satan in the wilderness, and His vicarious death at Calvary, have all come to pass. However, He has yet to wrest the governmental reins of the earth from Satan’s hands. He has yet to take the scepter and rule the earth in Satan's stead.

An interval of time exists prior to His taking the kingdom in order that He, through the Holy Spirit, might call out a bride to reign as consort queen with Him. This is the reason for the present dispensation, a fact little recognized and understood in Christendom today.

As the first Adam possessed a bride removed from his body to reign with him (proceeding the time he was to take the scepter), so will the last Adam. This bride is presently being called out from among the redeemed, and for the past two millenniums, Satan has been doing all within his power to thwart God’s purpose for the present dispensation. His attack today is directed specifically and intently against Christians for one simple, revealed reason. Christians are the ones destined to be placed as consort queen with Christ in His reign.

Christ is presently at the right hand of God, and Satan cannot touch Him; but Christians are presently upon the earth, and Satan walks “to and fro in the earth . . .up and down in it” (Job 1:7; 2:2; cf. 1 Peter 5:8), venting his wrath against them, seeking at every turn to bring about their defeat and consequent disqualification to occupy a position with Christ during the coming day of His power. Satan, at every turn, seeks to overcome Christians, rather than allowing Christians to overcome him.

In the coming kingdom, Christ will rule in Satan’s stead, and Christians ruling with Christ will rule in the stead of angels presently ruling with Satan. The entire matter surrounding the present warfare between Satan and Christians has the coming kingdom in view. Overcoming Christians will occupy the numerous proffered positions of power and authority with Christ in the kingdom, but the Christians who are overcome will be denied these positions. Future positions with Christ in the kingdom, presently being offered to Christians, are for the overcomers alone.

(The Judgment Seat of Christ by Arlen L. Chitwood, The Lamp Broadcast, Inc.)

The promise contained in the letter to the church in Smyrna that an overcomer would not be “hurt by the second death” is only one facet of the larger scope covered by all of the overcomer’s promises to the seven churches. The entirety of the matter appears to be summed up by the words, “inherit all things,” in Revelation 21:7. The overcomer will be a co-heir with Christ in the kingdom and realize all the promises to the overcomers in chapters two and three (cf. Hebrews 1:2).

The martyrs of Revelation 20:4-6 are overcomers, having gained “the victory over the beast, and over his image, and over his mark, and over the number of his name” during the Tribulation (Revelation 15:2). A segment of this group was seen when the fifth seal was opened (6:9-11; cf. 13:7-15); and they were told at this time to “rest a little while longer, until both the number of their fellow servants and their brethren, who would be killed as they were, was completed.”

But when events depicted in Revelation 20:4-6 come to pass, the Tribulation will be over, the beast and false prophet will have been cast into the lake of fire, the armies of the earth will have been overthrown, Satan will have been bound in the abyss, and the martyred saints of the Tribulation will have been resurrected to be judged (19:11ff). These individuals, who were overcomers during the Tribulation, as Christians who are overcomers today, will occupy positions with Christ in the kingdom.

The second death will have “no power” over the Tribulation martyrs (v. 6). They, as will have been the case with numerous Christians prior to this time, will be revealed as overcomers and will not “be hurt by the second death.” In Revelation 2:11; 21:7, 8, there is no allusion to the unsaved dead being cast into the lake of fire (Revelation 20:14). An inheritance in the kingdom is in view; and saved individuals, even though disinherited, will never be cast into the lake of fire to suffer the same consequences that the unsaved will one day suffer in this place.

Consider the unsaved and the “second death” as pertains to the “lake of fire.” The lake of fire was “prepared for the devil and his angels”; and this will be their final abode following the millennial reign of Christ over the earth. Though prepared for the devil and his angels, the lake of fire will also be the final abode of the unsaved dead from the lineage of Adam. Unsaved man will appear in judgment after the millennial reign has been concluded and will then be cast “into the lake of fire” (Revelation 20:11-15).

It would appear from Revelation 20:13 that more than just the unsaved from the lineage of Adam will be present at this judgment. The “sea” which “gave up the dead” cannot refer to the coming forth of those in the human realm, for their being brought forth is referred to immediately following by the words “death and hell [Hades] delivered up the dead that were in them.” The “sea” giving up the dead evidently refers to the inhabitants of a place which Scripture locates “under the waters” (Job 26:5).

This place can only be tartarus, a prison where certain fallen angels and their progeny (the Nephilim and Rephaim [different names for the same individuals]) are confined (in 2 Peter 2:4 the word “hell” should be translated tartarus). Referring to the inhabitants of this place, Job 26:5 should literally read, “Rephaim are put to pain [writhe like a woman in travail] deep under the waters, and their inhabitants.” The unsaved dead from the lineage of Adam, fallen angels, and the Nephilim and Rephaim will all appear in judgment at the great white throne and then be cast into the lake of fire, where they will spend the eternal ages following the millennium.

Consider the saved and the “second death” as pertains to the “lake of fire.” The entire issue of the coming judgment of Christians at the judgment seat of Christ along with the consequences issued at this judicial setting should be a most sobering doctrine for any Christian. Furthermore, just as salvation is tripartite in nature (spirit-salvation, soul-salvation, and body-salvation) requiring that certain common terms (e.g. “save”, “salvation”) apply to different aspects of the overall topic depending on context; there are certain expressions associated with God’s judgments (e.g. “second death,” “book of life,” etc.) that may have different applications according to context.

Because the issue of judgment pertaining to believers and non-believers is somewhat complex and so that the reader may acquire a comprehensive treatment of the subject, a two-part commentary is presented, as follows:

(Part 1)[1]

The Second Death

This is the identical thought expressed in the overcomer’s promise to the church in Smyrna. A “crown of life” is in view, and the recipient of this crown is given the assurance that he will “not be hurt of the second death.”

The epistle of James begins its message with the statement, “My brethren, count it all joy when you fall into various trials.” Why? Trials and testing of this nature “produces patience [‘patient endurance’].” And allowing this patient endurance to have “its perfect work [end-time work],” Christians will become “perfect [mature] and complete, lacking nothing” (James 1:2-4).

The Christian patiently enduring temptations after the fashion seen in James 1:2-4 is promised in verse twelve that “when he has been approved [at the judgment seat], he shall receive the crown of life,” a parallel statement to Revelation 2:10. In both instances it is patiently enduring temptations, trials, and testing during the present time, with a crown of life in view; and this crown of life will be awarded following one’s approval at the judgment seat.

Crowns must be won through patiently enduring temptations, trials, and testing during the present “race of the faith” (1 Corinthians 9:24-27; 1 Timothy 6:11, 12; 2 Timothy 4:7, 8). And forfeiture of the proffered crown — resulting in non-approval at the judgment seat — is a very real possibility. Note the warning in this respect:

Behold, I am coming quickly! Hold fast what you have, that no one may take your crown. (Revelation 3:11)

Manner of Usage in Revelation

The expression, “the second death” is peculiar to the book of Revelation, and it appears four times in this book (2:11; 20:6, 14; 21:8). The expression is used twice in texts where the word “overcomes” is used (2:11; 21:7, 8), once in connection with those who are martyred during the Tribulation (“beheaded for their witness to Jesus, and for the Word of God . . . .” [20:4-6]), and once in connection with the unsaved dead from throughout Man’s Day (20:11-15). “The second death” is defined in Revelation 20:14; 21:8 as being “cast into the lake of fire” and as having a “part in the lake that burns with fire and brimstone.”

1) Overcomers will not be hurt by . . . .

The “cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars” in Revelation 21:8 are usually looked upon by students of Scripture as a reference to unredeemed individuals, synonymous with the ones in Revelation 20:11-15. However, contextually, this cannot be the case at all. The subject in verse seven, leading into verse eight, is overcoming and realizing an inheritance as a son. Verse eight simply describes the “unbelieving [‘unfaithful’]” ones (cf. Luke 12:46) — the non-overcomers — and reveals that which will be their lot when they appear before the Lord in judgment.

A similar description of individuals to that of Revelation 21:8 appears in chapter six of 1 Corinthians, where an inheritance in the kingdom is also in view:

Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate [those caught up in the delights and pleasures of this present world (cf. 1 John 2:15-28)], nor abusers of themselves with mankind [homosexuals], nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, will inherit the kingdom of God. (1 Corinthians 6:9, 10 [KJV])

In this section of Scripture, the text and context both clearly reveal that Christians alone are in view. The subject matter reveals this in the text, and the identity of the ones being addressed reveals this in the context.

The words “you yourselves do wrong” in the immediately preceding verse (v. 8 [referring to the manner of living of the “brethren” in the Corinthian church]), leading into verses nine and ten, are a translation of the Greek verb adikeo. The noun form of this word (adikos) then appears in verse nine (translated “unrighteous”), establishing a connection with verse eight which provides the proper identification of the individuals Paul is addressing in verses nine and ten.

In verse eight, Paul calls attention to the fact that certain Christians in the Corinthian church were conducting their affairs in an unrighteous manner. Continuing this same line of thought in verse nine, Paul asks the question, “Do you not know that the unrighteous will not inherit the kingdom of God?” The remainder of verse nine, along with verse ten, then lists a number of unrighteous acts in which it is possible for Christians to become involved, concluding with the statement in verse ten that those engaged in unrighteous living of this nature “will not inherit the kingdom of God.”

The subject at hand, inheritance in the kingdom, rather than eternal life, should be carefully noted. Only Christians are presently in line to either receive or be denied this inheritance: “If children, then heirs . . . .” (Romans 8:17). A person must be a child of God, born from above, before inheritance in the kingdom can even come into view.

These sections of Scripture in 1 Corinthians 6:8-10 and the book of Revelation 21:7, 8 are actually companion passages. In both passages, those being addressed (Christians) and the matter being discussed (inheriting or being disinherited, with the kingdom in view) are the same. There is no message to the unsaved in these verses, for the issues of eternal life or eternal damnation are not present; and this fact must be recognized, else teachings surrounding inheritance in the kingdom, conveyed by the passages, will be missed entirely.

Revelation 21:8 cannot be equated with Revelation 20:14, even though both verses refer to “the lake of fire” and “the second death.” These two verses are not dealing with the same thing, the same individuals, or even the same time period. Revelation 21:8 deals with the judgment of the saved preceding the millennium, with millennial verities in view; and Revelation 20:14 deals with the judgment of the unsaved following the millennium, with eternal verities in view. Nothing is the same in the two passages, save the existence of the same lake of fire, with an associated second death.

The seven overcomer’s promises in Revelation chapters two and three reveal different facets of that which God has promised to those who overcome the three great enemies confronting every Christian — the world, the flesh, and the devil (ref. chapter 4 of this book). The promise to the overcomer in the church in Smyrna that he would not be “hurt by the second death” is only one facet of the larger scope covered by all of the overcomer’s promises to the seven churches. The entirety of the matter appears to be summed up by the words, “inherit all things,” in Revelation 21:7. The overcomer will be a co-heir with Christ in the kingdom and realize all the promises to the overcomers in chapters two and three (cf. Hebrews 1:2).

2) To Have No Power over Martyrs

The martyrs of Revelation 20:4-6 are themselves revealed as overcomers. These are the individuals who will gain “the victory over the beast, and over his image, and over his mark, and over the number of his name” during the Tribulation (Revelation 15:2). A segment of this group was seen when the fifth seal was opened (6:9-11; cf. 13:7-15); and they were told at this time to “rest a little while longer, until both the number of their fellow servants and their brethren, who would be killed as they were, was completed.”

But when events depicted in Revelation 20:4-6 come to pass, the Tribulation will be over, the beast and false prophet will have been cast into the lake of fire, the armies of the earth will have been overthrown, Satan will have been bound in the abyss, and the martyred saints of the Tribulation will have been resurrected to be judged (19:11ff). These individuals, overcoming during the Tribulation, will, as Christians overcoming today, occupy positions with Christ in the kingdom.

An inheritance in the kingdom is in view; and saved individuals, even though disinherited, will never be cast into the lake of fire to suffer the same consequences that the unsaved will one day suffer in this place.

3) Unsaved in the Lake of Fire

The lake of fire was “prepared for the devil and his angels”; and this will be their final abode following the millennial reign of Christ over the earth. Though prepared for the devil and his angels, the lake of fire will also be the final abode of the unsaved dead from the lineage of Adam. Unsaved man will appear in judgment after the millennial reign has been concluded and will then be cast “into the lake of fire” (Revelation 20:11-15).

It would appear from Revelation 20:13 that more than just the unsaved from the lineage of Adam will be present at this judgment. The “sea” that “gave up the dead” cannot refer to the coming forth of those in the human realm, for their being brought forth is referred to immediately following by the words “death and hell [Hades] delivered up the dead who were in them.” The “sea” giving up the dead evidently refers to the inhabitants of a place that Scripture locates “under the waters” (Job 26:5).

This place can only be Tartarus, a prison where certain fallen angels and their progeny (the Nephilim and Rephaim [different names for the same individuals]) are confined (2 Peter 2:4 [the word “hell” should be translated Tartarus]). Referring to the inhabitants of this place, Job 26:5 should literally read, “Rephaim are put to pain [writhe like a woman in travail] deep under the waters, and their inhabitants.”

The unsaved dead from the lineage of Adam, fallen angels, and the Nephilim and Rephaim will all appear in judgment at the great white throne and then be cast into the lake of fire, where they will spend the eternal ages following the millennium.

To Be Hurt By . . . .

Exactly what does it mean “to be hurt by” the second death in Revelation 2:11? In light of Revelation 20:4-6; 21:7, 8, which deals with overcoming and being overcome, this can mean only one thing: Non-overcoming Christians are going to “have their part in the lake that burns with fire and brimstone: which is the second death” (Revelation 21:8b).

“Fire” in Scripture is associated with the judgment of the saved as well as the judgment of the unsaved; and, following judgment, non-overcoming Christians will be “hurt by the second death,” which is associated with the lake of fire.

Thus, the time when this will occur is following events at the judgment seat. And though the Christians’ works will be tried in fire at the judgment seat, this is not synonymous with Christians having a part in “the lake that burns with fire and brimstones.”

Rather, at this judgment, Christians will be shown to have either overcome or to have been overcome, with the carrying out of decisions and determinations made at the judgment seat occurring at a time following these events.

(Note in the judgment of the unsaved in Revelation 20:11-15 that the lake of fire and the second death enter into the matter only following judgment. The lake of fire and the second death come into view only following decisions and determinations surrounding their judgment.

And it will be the same for the saved preceding this time. They will first be judged. Only then, only following the decisions and determinations surrounding their judgment, do the lake of fire and the second death come into view.)

The lake of fire is empty today, and it will be empty at the time Christians are judged. The first individuals to inhabit the lake of fire will be the beast and the false prophet, and their being cast therein follows the judgment of Christians.

Non-overcoming Christians themselves will not have their part in “the lake that burns with fire and brimstone” until the actual millennial reign of Christ, which follows the beast and the false prophet being cast therein. Overcoming Christians will be crowned at this time, and non-overcoming Christians will experience the second death at this time. For the latter, the entire scene, from the judgment seat on into the millennium, is apparently what is being referred to in Hebrews chapter ten — that which awaits the one guilty of the “willful sin” (v. 26), for which there is no sacrifice (ref. chapter 3 of this book):

but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. (Hebrews 10:27)

It should not be thought strange that the same lake of fire appearing in connection with the outcome of the judgment of the unsaved first appears in connection with the outcome of the judgment of the saved. The very reason God brought “the lake burning with fire and brimstone” into existence was the entrance of sin into one province in His universe — a province where man, following his creation, found himself.

The lake of fire was prepared for the devil and his angels following their sin (which had to do with regality — Satan seeking to exalt his throne [Isaiah 14:13-15]), but it is also presently being reserved as the place where those rejecting the very reason for man’s creation (which had to do with regality as well [