9 I know thy works, and tribulation, and poverty, (but [105]thou art rich,) and _I know_ the blasphemy of [106]them which say they are Jews, and are not, but _are_ the [107]synagogue of Satan. 9. _I know thy works._ The uniform method of introducing these epistles, implying a most intimate acquaintance with all that pertained to the church. See Notes on ver. 2. ¶ _And tribulation._ This word is of a general signification, and probably includes all that they suffered in any form, whether from persecution, poverty, or the blasphemy of opposers. ¶ _And poverty._ It would seem that this church, at that time, was eminently poor, for this is not specified in regard to any one of the others. No reason is suggested why _they_ were particularly poor. It was not, indeed, an uncommon characteristic of early Christians (comp. 1 Cor. i. 26‒28), but there might have been some special reasons why that church was eminently so. It is, however, the only church of the seven which has survived, and perhaps in the end its poverty was no disadvantage. ¶ _But thou art rich._ Not in this world’s goods, but in a more important respect――in the grace and favour of God. These things are not unfrequently united. Poverty is no hindrance to the favour of God, and there are some things in it favourable to the promotion of a right spirit towards God which are not found where there is abundant wealth. The Saviour was eminently 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 unto them, “I know thy poverty――but thou art rich.” However keen the feeling arising from the reflection “I am a poor man,” the edge of the sorrow is taken off if the mind can be turned to a brighter image――“_but_ thou art rich.” {71} ¶ _And |I know| the blasphemy._ The reproaches; the harsh and bitter revilings. On the word _blasphemy_, see Notes on Mat. ix. 3; xxvi. 65. The word here does not seem to refer to blasphemy _against God_, but to bitter reproaches against themselves. The reason of these reproaches is not stated, but it was doubtless on account of their religion. ¶ _Of them which say they are Jews._ Who profess to be Jews. The idea seems to be that though 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, which showed that they had not the spirit of the Jewish religion; they had nothing which became those who were under the guidance of the spirit of their own Scriptures. That would have inculcated and fostered a milder temper; and 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 of the Saviour, but still it was foreign to the true nature of their religion. There were Jews