And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet [are] like fine brass;
The Church in Thyatira. 18 29
18. the Son of God ] So designated, perhaps, because it is the power which He received from His Father which is the subject of the concluding promise, Rev 2:27.
his eyes ] Which search reins and heart, Rev 2:23.
his feet ] Of strength to break the nations to shivers like a potter’s vessel.
Fuente: The Cambridge Bible for Schools and Colleges
And unto the angel of the church – See the notes on Rev 1:20.
These things saith the Son of God – This is the first time, in these epistles, that the name of the speaker is referred to. In each other instance there is merely some attribute of the Saviour mentioned. Perhaps the severity of the rebuke contemplated here made it proper that there should be a more impressive reference to the authority of the speaker; and hence he is introduced as the Son of God. It is not a reference to him as the Son of man the common appellation which he gave to himself when on earth – for that might have suggested his humanity only, and would not have conveyed the same impression in regard to his authority; but it is to himself as sustaining the rank, and having the authority, of the Son of God – one who, therefore, has a right to speak, and a right to demand that what he says shall be heard.
Who hath his eyes like unto a flame of fire – Compare the notes on Rev 1:14. Before the glance of his eye all is light, and nothing can be concealed from his view. Nothing would be better suited to inspire awe then, as nothing should be now, than such a reference to the Son of God as being able to penetrate the secret recesses of the heart.
And his feet are like fine brass – See the notes on Rev 1:15. Perhaps indicative of majesty and glory as he walked in the midst of the churches.
Fuente: Albert Barnes’ Notes on the Bible
Rev 2:18-29
Thyatira.
Thyatira–the sentimental Church
One thing which Ephesus had Thyatira wanted, and it was a blessed want; nothing is said of Thyatiras toil. The temper which animated the Church made all its service joyous, Therefore the Lords commendation is so full and unreserved; He does not talk of removing the candlestick out of its place; instead He frankly recognises the growing efficiency of His servants: I know that thy latest works are more than the first. Nevertheless there is a great and grievous lack. As in Ephesus, the mention of this defect is unqualified; not, I have a few things against thee, nor, I have this against thee, but, I have against thee that thou are tolerating that woman Jezebel, etc. The name is a mystic one. Jezebel was the lady-wife of the half-barbarous king Ahab; the story of her reign is the story of the quick corruption and utter downfall of the kingdom of Israel. Idol-feasts were followed by chambering and wantonness, and corruption spread rapidly among the youth of Israel. So was this prophetess introducing the speculations of Asiatic freethinkers and the Asiatic habit of voluptuousness into the Church of Thyatira. A love of talk about forbidden things was setting in; regard for law was being weakened; audacity was taking the place of reserve; the teaching spread that self-indulgence was nobler than self-denial, and more in accordance with the freedom of the gospel. There was a double attraction in the teaching of the prophetess–the subtle charm of womanhood, and the seductiveness of the thoughts themselves she was disseminating. Thus she led her votaries on into what they loved to call the deeper aspects of life and morals. We must observe that the Church is not charged with complicity in this teaching. Nor is the minister accused of sharing in the doctrine; the implication is that he is pure. But it is charged against him that he tolerates it; and both he and the Church are warned of their neglect of duty. Why is he so tolerant of this modern Jezebel–a woman who is working in the Church mischiefs as subtle, and in their consequences as dire, as those which destroyed the manhood of Israel? First, doubtless, he bore with her because she was a woman. The gracious tolerance of a strong man often takes this form. It is very hard for such a one to assert himself at all; most hard where self-assertion seems most easy. Next, the woman called herself a prophetess. Here comes in regard for the freedom of prophecy; the very inspiration of the Church was a hindrance. Who knows whether God is not speaking by her, notwithstanding all that is suspicious in her teaching? The very spirit of service might help to mislead a gracious man. Underneath the easy temper of the pastor of Thyatira there was, however, a grave deficiency, one of the gravest in a Church ruler: he had an inadequate sense of the authority of law. Thyatira stands before us the type of a sentimental Church; the charm and the danger of the sentimental temperament are both set before us here. There is a sentimentalism of the strong as well as of the weak. In the weak sentiment takes the place which belongs to conviction; they try to make feeling do the work of moral qualities. And they miserably fail; their Christian character itself degenerates; like the Amy of Locksley Hall, they are doomed to perish in their self-contempt. The strong are not in danger of this: their personal character may seem to keep itself unstained. But if they have responsibilities for others laid upon them, their sentimentalism may mean unfaithfulness. If Ephesus may be looked upon as typifying the peril of the Puritan habit, Thyatira is a type of what we may call Neo-Puritanism. The Puritan was the guardian of the claims and rights of the individual. He trusted his own conscience to see the will of God, his own intelligence to interpret it. In strenuous years the man of such a temper, and with this lofty ambition, tends to be hard, self-confident, a dogmatist in his thinking, a precisian in his conduct. He is the man who can try the spirits; who can tear aside disguises; can see through them who call themselves apostles when they are not, and can find them false. Times have grown easier; there has swept over us a great impulse of tenderness, which has become the prevailing habit, and the characteristic individualism of the Puritan has changed its form. Out of regard for the sanctity of the individual conscience and judgment, varying interpretations of Gods law are to be received as binding on various persons; and where divers interpretations of law are admitted, the law itself ceases to be law. In the freedom which is to be allowed to self-development, the educative influence of positive enactments is gone; every man is to be his own schoolmaster as well as his own judge.
I. The appeal to reality. In contrast with their readiness to be deluded, He sets out His own clear vision, piercing through all plausibilities, and detecting the heart of the matter; His fervid indignation, too, that will not long be restrained. Nothing is more needed than occasional plain speech about the foulness which lurks in much that professes to be an enlarged spirituality. There is more than an etymological connection between sentimentalism and sensuality. They who encourage display of the peculiar charms of womanhood, and seek to advance public causes by constant speech of things which both nature and piety tell us should be held in strict reserve, degrade the woman they seek to emancipate and brutalise the man. More than once the world has been startled by the announcement of esoteric teachings and practices among some who have posed as heralds of a higher morality, which differ not at all from the words and deeds of others who are frankly vicious. And what is still more startling is the discovery that some who have not accepted all the doctrines of their circle have known of the prevalence of them, and suffered them to pass without rebuke. These are really the coarse.
II. The appeal to compassion. Behold, says the Lord, I cast them that commit adultery with her into great tribulation; and I will kill her children with death. There were simple souls in Thyatira saved from moral ruin by their ignorance. They knew not the deep things of Satan which the initiated talked of. There were other simple ones who fell by their curiosity. It was the place of the pastor to stand between these and the Lord of the flaming eyes and the glowing feet; to save them from, seeming judgment by instruction, warning, if need were by discipline, pulling them out of the fire, hating even the garment spotted with the flesh. It is a cruel thing to be tolerant of those who are destroying the souls of the unwary.
III. The appeal to duty. I lay upon you the charge to be faithful to the law you have received. I impose no other obligation on you. But this you have; hold it fast until I come. It was the duty of all in Thyatira; it was the special duty of the angel of the Church. An unwelcome duty it might be, but not on that account less urgent. And it was enforced by the promise to him that overcometh. Gods rewards are of two classes. We are to have more of what we have; there is to be given us that which we have not. We think more habitually of the former class–to him that hath shall be given–but the Lord thinks also of the latter class, and this is well for us. For if we were only to go on enlarging and developing the graces most congenial to us, which we find it easiest to exercise, we might attain to excellence, but we should be ever one-sided men. God would make us perfect men. He will not let us keep the defects of our qualities. (A. Mackennal, D. D.)
Christs letter to the Church at Thyatira
I. The commendable in character. I know thy works, etc. Its progressive excellence is here commended. And the last to be more than the first. Several excellent things are here mentioned–Charity, which is love. The one genuine principle has various manifestations. Service, that is ministry. Faith. By this I understand not belief in propositions, but universal and living confidence in God, Christ, and eternal principles. Patience–that is calm endurance of those evils over which we have no control. Works–all the practical developments of holy principles.
II. The reprehensible in doctrine. Whatever was the particular doctrine that this prophetess taught, it was a great evil; it led to two things.
1. It led to great wickedness in conduct.
(1) Licentiousness–commit fornication.
(2) Idolatry–eat things sacrificed to idols. A corrupt doctrine will lead to a corrupt life. Creed and conduct have a vital connection with each other.
2. It incurred the displeasure of Christ. Behold I will cast her into a bed, etc., etc.
(1) A terrible retribution. The couch of indulgence would be changed into a bed of torture.
(2) An enlightened retribution. I am He which searcheth the reins and the hearts. There will be no ignorance in the dispensation of the punishment; the Judge knows all.
(3) A righteous retribution. I will give unto every one of you according to your works.
III. The indispensable in duty. What is to be done to correct these evils, and to avoid this threatened doom?
1. Repent of the wrong. Kind Heaven gives all sinners time for repentance, and unless repentance takes place punishment must come.
2. Hold fast to the right.
(1) You have something good. You have some right views, right feelings, right principles; hold them fast.
(2) This something you are in danger of losing. There are seductive influences around you in society. Error is a prophetess ever at work, seeking to rifle the soul of all good.
(3) This something will be safe after Christs advent. Till I come. He will perfect all, put all beyond the reach of the tempter. Meanwhile hold fast.
IV. The blessed in destiny. There are several glorious things here promised to the faithful and true.
1. Freedom from all future inconvenience. No other burden will be put on them. Freedom from evil, what a blessing!
2. Exaltation to authority. To him I will give power over the nations. The Christian victor shall share in the dominion of Christ (1Co 6:2).
3. The possession of Christ. I will give him the morning star, that is, I will give Myself to him, the light of life, the light that breaks upon the world after a night of darkness and tempest. (Caleb Morris.)
Thyatira
I. The Majesty And Judicial Aspects Of Its Divine Author.
1. His majesty–Son of God.
(1) Our Lords resurrection; its grand and unanswerable demonstration (Rom 1:4).
(2) The title proof of His glory and Divinity (Heb 1:2-8).
2. His judicial aspects.
(1) Nothing can escape His piercing glance.
(2) No one can escape His resistless power.
II. His loving recognition of every commendable quality (Rev 2:19).
III. His holy abhorrence of the evils permitted in the Church (Rev 2:20).
IV. His loving forbearance of this wicked party (Rev 2:21).
V. The terrible doom that awaits this party unless they repent (Rev 2:22-23).
VI. Our Lords inspiring words to the faithful (Rev 2:24).
1. The importance of not giving heed to false doctrine.
2. The connection between false doctrine and the knowing the depths of Satan.
VII. The importance of firmly holding the truth and grace of Christ (Rev 2:25).
VIII. The blessed reward of Christian heroism (verses 26-28).
IX. Our Lords earnest exhortation to the churches (Rev 2:29). (D. C. Hughes, M. A.)
The Church contaminated by doctrinal error
I. This Church had previously been of high moral character.
1. Fervent in its love.
2. Faithful in its service.
3. Constant in its faith.
4. Genuine in its patience.
5. Progressive in its excellences.
II. This church, notwithstanding its previous high moral character, was contaminated by doctrinal error through the seductive influence of a corrupt woman (Rev 2:20).
1. This Church was contaminated in doctrine by the teaching of a woman.
(1) Of wicked namesake.
(2) Of vain pretensions.
(3) Of corrupt morality.
(4) Of seductive influence.
2. This Church, through its doctrinal error, was led into sinful practices.
3. There is a contaminating influence in doctrinal error.
III. Those who are instrumental in leading a Church into doctrinal error, and its consequent evils, are threatened with severe retribution (Rev 2:22-23). Lessons:
1. To cultivate in Church life an increase of all Christian graces.
2. To avoid vain and impious teachers who profess the prophetic gift.
3. That women should keep silence in the Church.
4. That doctrinal heresy will lead to an awful destiny. (J. S. Exell, M. A.)
I know thy works and charity and the last to be more than the first.—
The first and last works
I. What every Christian life is meant to be. A life of continual progress in which each to-morrow shall be as this day, and much more abundant, in reference to all that is good and noble. A continuous progress towards and in all good of every sort is the very law of the Christian life. Every metaphor about the life of the Christian soul carries the same lesson. Is it a building? Then course by course it rises. Is it a tree? Then year by year it spreads a broader shadow, and its leafy crown reaches nearer heaven. Is it a body? Then from childhood to youth, and youth to manhood, it grows. Christianity is growth, continual, all-embracing, and unending.
II. What a sadly large proportion of professedly Christian lives are not. Many professing Christians are cases of arrested development, like some of those monstrosities that you see about our pavements–a full grown man in the upper part with no under limbs at all to speak of, aged half a century, and only half the height of a ten years old child. They grow, if at all, by fits and starts, after the fashion, say, of a tree that every winter goes to sleep, and only makes wood for a little while in the summer time. Or they do not grow even as regularly as that, but there will come sometimes an hour or two of growth, and then long dreary tracks in which there is no progress at all, either in understanding of Christian doctrine or in the application of Christian precept; no increase of conformity to Jesus Christ, no increase of realising hold of His love, no clearer or more fixed and penetrating contemplation of the unseen realities, than there used to be long, long ago. Let us learn the lesson that either to-day is better than yesterday or it is worse. If a man on a bicycle stands still he tumbles. The condition of keeping upright is to go onwards. If a climber on an Alpine ice-slope does not put all his power into the effort to ascend, he cannot stick at the place, at an angle of forty-five degrees upon the ice, but down he is bound to go. Unless, by effort, he overcomes gravitation, he will be at the bottom very soon. And so if Christian people are not daily getting better, they are daily getting worse. There are two alternatives before us. Either we are getting more Christlike or we are daily getting less so.
III. How this commendation may become ours. Notice the context. Christ says, I know thy works and love and faith and service (for ministry), and patience and that thy last works are more than the first. That is to say, the great way by which we can secure this continual growth in the manifestations of Christian life is by making it a habit to cultivate what produces it, viz., these two things, charity (or love) and faith. These are the roots; they need cultivating. If they are not cultivated then their results of service (or ministry) and patience are sure to become less and less. These two, faith and rove, are the roots; their vitality determines the strength and abundance of the fruit that is borne. If we want our works to increase in number and to rise in quality, let us see to it that we make an honest habit of cultivating that which is their producing cause–love to Jesus Christ and faith in Him. And then the text still further suggests another thought. At the end of the letter I read: He that overcometh and keepeth My works to the end, to him will I give, etc. Now, mark what were called thy works in the beginning of the letter are called My works in its close. If we want that the Master shall see in us a continuous growth towards Himself, then, in addition to cultivating the habit of faith and love, we must cultivate the other habit of looking to Him as the source of all the work that we do for Him. And when we have passed from the contemplation of our deeds as ours, and come to look upon all that we do of right and truth and beauty as Christ working in us, then there is a certainty of our work increasing in nobility and in extent. There is still another thing to be remembered, and that is, that if we are to have this progressive godliness we must put forth continuous effort right away to the very close. We come to no point in our lives when we can slack off in the earnestness of our endeavour to make more and more of Christs fulness our own. (A. Maclaren, D. D.)
Notwithstanding, I have a few things against thee, because thou sufferest that woman Jezebel.
An imperfect Church
I. A serious charge alleged against the church at thyatira. The most perfect Church upon earth is very imperfect. A seriously observant man will soon perceive an end of all perfection in the most excellent characters. All our Lords descriptions of character are faithful. He never drew a false likeness. By Him neither excellences or imperfection were ever exaggerated. The design of the Holy Ghost in exposing the sins and imperfections of the people of God is to warn Christians of their danger, and to excite them to constant watchfulness and fervent prayer. The faithful reproof marks the line of conduct we are bound conscientiously to pursue in dealing with professors of the religion of Christ.
II. Divine patience spares for a season the most abandoned and guilty characters. Justice might instantly inflict condign punishment upon licentious characters.
III. Tremendous judgments will succeed the exercise of patience upon those who continue impenitent.
IV. Our Lord asserts His omniscience and His prerogative to punish and reward mankind.
V. The epistle concludes with exhortation and encouragement addressed to those who had not approved of the doctrine of Jezebel. (J. Hyatt.)
Inconsistency
Alas for our many inconsistencies, our varied imperfections; alas for the mischief they do to our own souls and to the cause of Christ everywhere! Up to a certain point, by the grace of God and a steadfast will, we have done, let us suppose, pretty well. We have gained something. But the difficulty is to get on a little farther. Conscience has always a few things against us which we cannot quite conquer–very unimportant, perhaps, according to the worlds judgment, and yet, we know, very contrary to the Spirit of Christ. We ought to be humble, and we are proud. We ought to be grave, and we are frivolous. We ought to be exact in our times of prayer, and we suffer all manner of things to interrupt us. We ought to be overflowing with kindness; and we are reserved, impatient, and unsympathising. It is well for us if we can perceive our inconsistencies and try to amend them. The devil does his best to keep our attention fixed on what we have gained. Our inconsistencies, whatever they may appear to us, are spots and blemishes in the soul, disfiguring that image of Christ into which we desire to be transformed, holding us back from God only knows what higher degrees of perfection, spoiling the offering of our life, keeping back a part of the spoil. Moreover, it is by these inconsistencies that the devil gains power over us in other ways. These are his stations which he seizes and fortifies, establishing on them his engines of war, from which he hurls his fiery darts of temptation so as to overcome our defence in the matter of some kindred fault, and to throw in other forces of his own as soon as the breach is opened. And who shall tell the disheartening effect upon ourselves of these inconsistencies? So much for the effect of our inconsistency on ourselves. And what shall we say of its effect upon the world at large? There is nothing which does the devils work half so well as the unholy life combined with great profession. (W. Mitchell, M. A.)
The Jezebel of Thyatira
proceeded in the same way as all do who succeed in making havoc of the Church of Christ. She came under the semblance of religion; she pretended to be inspired of God; and she appears to have gained such credit with the bishop himself that he was beguiled by her enticing words, and suffered her to teach; this was his sin. Now it is evident when we read the character of this man that he had not lent himself knowingly to any wicked designs of the false prophetess. What does this show but our constant liability to error, even though we should be exalted to the highest station in the Church of Christ? We may be compromising our high and evangelical principles by unworthy and undignified concession to the errors of others, as effectually as did those deceived Christians of Thyatira; and there will never be wanting a Jezebel or a doctrine which that name will denote to assure us that it is right so to do, and that we thereby gain a universal esteem which will help us to extend our own particular views and influence. But, besides this practice, the false prophetess had a doctrine, and it is characterised by the depths of Satan. Our Lord pronounces the things whereof Jezebel and her followers made their boast to be deep, but they were not the deep things of God, but of Satan; there is a spirit which searcheth the mysteries of godliness; and there is a spirit which is busy in diving into the depths of evil under the pretension of seeking out causes, until it becomes what may be termed mysticism. The false prophetess, no doubt, led her votaries to believe that some other revelation than what was in Gods Word had been made to her, and professed to communicate some superior light on the deepest and most intricate points of faith. Generally speaking, when error is worked into a system, it must have an air of mystery thrown around it, and be supposed to conceal something which cannot meet the vulgar eye or be known to the uninitiated. Nothing but truth will bear an open investigation; truth is the only system that may be committed with safety to a whole community; not that it will be so safe as never to be perverted, but it will finally triumph, and requires neither secret machinery nor open violence to force it on mens minds. Beware of an inordinate love of speculation on the nature and counsels of the Most High; deep things, though most alluring, are not the best elements for the health of the soul, and very few who have exercised themselves much therein have been able to maintain a spirit of sobriety unto the end. Let us beware of a tendency to begin our inquiries where all wise men make an end. Let us seek to be wise up to the word, not beyond it; and thus keeping our hearts in all simplicity we shall soon learn to whom the Father reveals His mysteries, and we shall retain an unclouded judgment to approve things that are excellent, and to discuss with patience and candour.
2. The other lesson to be learnt from this history regards the discipline and ordinances of the Church. The deluded followers of the false prophetess had set at nought the discipline of the overseers of the Church for the time being, apparently esteeming it a burden not to be tolerated by them who pretended to such great gifts. God, however, is not a God of confusion but of order, and was careful to confirm that burden and thereby to give His sanction to discipline. (R. Burgess, B. D.)
Jezebel to be cast out of the Church
Why they did not insist upon having this Jezebel turned out of the Church appears exceedingly strange. Perhaps she was a woman of wealth and riches, of some note and rank in Thyatira. There are few Churches so exactly apostolic as to pursue a strict impartiality. The gold ring and the gay clothing goes a great way. A woman, whether she was a prophetess or not, provided she had some thousands a year, and knew how to apply it among her friends, might be guilty of a great many peccadillos and have them winked at, when one of low degree could not escape censure for the first trip. There is something bewitching in riches and worldly dignity–they make mankind do very absurd and inconsistent things, and even New Testament Churches have been fascinated therewith. Perhaps this prophetess would have been accounted a good Christian in these soft, good-natured times when divorces are so common. She would probably have endowed a church, entertained the clergy, like a good Christian and orthodox believer; and this would cover a multitude of sins. But Christ does not judge as men do, for He looks into the heart and sees that many specious actions are only intended as a cover to conceal other designs than those that are pretended publicly. There is no imposing upon Him that searches the hearts. It is a great mercy that the Church has such an Head, who knows all things, and discerns all characters, and will not suffer sin to pass without rebuke. (J. Murray.)
Sins of omission
It is a fault, then, not only to be active in evil, but to be passive of evil. (J. Trapp.)
Jezebel a type of worldliness
Jezebel was a heathen princess, the first heathen queen who had been married by a king of the northern kingdom of Israel. She was, therefore, peculiarly fitted to represent the influences of the world; and the charge against the first Church of the second group is that she tolerated the world with its heathen thoughts and practices. She knew it to be the world that it was, but notwithstanding this she was content to be at peace, perhaps even to ally herself with it. (W. Milligan, D. D.)
And I gave her space to repent.–
A timely period
God is the great giver; He gives life and food and happiness to all His creatures.
I. A definition of time. Some call time the measure of duration; others the succession of ideas, pearls strung upon a golden thread. But is not this as good as either–space to repent?
II. A limitation of mercy. Space, a definite period of time. Mans days are determined (Job 14:5).
1. How rash the calculations of the sinner.
2. How simple the reckoning of the saint (Gen 47:9; Job 14:14; 1Co 7:29).
III. A declaration of duty. Repent.
IV. A foreshadowing of destiny. Man is related to eternity. (Homilist.)
Time for repentance
I. Divinely allotted.
1. The wealth of Divine mercy.
2. Man will have no excuse if finally lost.
II. Certainly limited. Then use it well, prize it highly, see that the Divine purpose concerning your destiny is accomplished.
III. Wilfully neglected.
1. Because their minds are darkened.
2. Because their hearts are insensible.
3. Because their retributions are delayed.
IV. Eternally ruinous. Lessons:
1. We are Divinely called to repentance.
2. We should repent now, because now is the accepted time, now is the day of salvation. (J. S. Exell, M. A.)
Space to repent
In space comes grace proves not always a true proverb. They that defer the work, and say that men may repent hereafter, say truly, but not safely. The branch that bears not timely fruit is cut off (Joh 15:2). The ground that yields not a seasonable and suitable return is nigh unto cursing (Heb 6:8). (John Trapp.)
I will give unto every one of you according to your works.–
Self-prepared penalties
My children, if you saw a man prepare a great pile of wood, heaping up fagots one upon another, and when you asked him what he was doing, he were to answer you, I am preparing the fire that is to burn me, what would you think? And if you saw this same man set fire to the pile, and when it was lighted, throw himself upon it, what would you say? This is what we do when we commit sin. (G. Vianney.)
The depths of Satan
This is not the name which these persons gave to the doctrines they held, but the real character they deserved. Mankind have always been fond of depths and mysteries, and more disposed to adhere to things which they do not understand, than to simple and plain truths that are more plain and obvious. It would appear to have been one of the particular stratagems of the wicked one to persuade mankind that Divine revelation is beyond the understanding of the inferior ranks of Church members, and that whey must depend for their direction how to understand them, upon some select commissioners that are initiated in the secrets thereof. The depths of Satan differ from all things that may be called depths in the Word of God, in the following particulars.
1. Satan appoints trustees to keep the key of his secrets, and does not show an index to the mysteries which are in his system. But there are no mysteries in the Word of God, but what have a key to open them, and an index to point them out.
2. The interpretation of Scripture mysteries is always shorter, and expressed in fewer words, than the mysteries themselves. The vision of Nebuchadnezzars great image pointed out himself in a mystery; the interpretation was short, and yet exceedingly plain. The depths and mysteries of Satan are quite different; the mystery is short, but the interpretation long, and the opening of the mystery very tedious.
3. The depths of God are always opened up by the Spirit of God, in the course of Divine revelation, and without the interpretation of the Holy Ghost, who is the original author, all the art of men and angels could not develop one single emblem in either the Old or New Testament, with any degree of certainty. The depths of Satan are like Miltons Darkness Visible, incapable of any consistent interpretation, nor are they ever intended to be understood. They are believed because they are inscrutable, and on that account require a large measure of faith. But what God reveals, the nature and character thereof is plain, though the measure is unfathomable.
4. These doctrines, which John calls the depths of Satan, appear to have been the dogmas of men, and the conceits of sophisters in religion, which were intended to render godliness more fashionable and agreeable to the taste of corrupt professors; and they differed from the simplicity of the gospel in the ease they promised to those who embraced them. (J. Murray.)
But that which ye have already, hold fast till I come.–
A little religion is worth retaining
I. Hold fast that which you have, because it is worth retaining.
1. Because of the means which God has employed to put you in the possession of it.
2. Because it is connected with the salvation of your soul.
3. Because the minutest portion of it is valuable, and is capable of unlimited increase. When the whole substance is composed of gold and silver and precious stones, intrinsic value belongs to every particle and to every grain, so that its very dust is carefully preserved. And so it is with all the impressions and feelings which belong to true religion, for they are fruits of the Spirit, and portions of the ways of the unsearchable God. The mariner does not throw away the little light which shines upon him from the polar star, but retains it in his eye till it has guided his vessel into port. And though in some periods of your religious experience, Jesus Christ may not appear to you in His full tide of glory, as the Sun of Righteousness, yet if He appears to you in the feebler beams of the morning star, ever remember that what you see, though but a glimmering, still is light, real heavenly light. Hold it, therefore, in your view. If you possessed but one single grain of wheat, its intrinsic value would be trifling; but how is its value enhanced, and with what care will it be preserved, when you know that if it be sown and reaped, and sown and reaped again, its production will soon be seen waving in the valleys, and crowning the mountain tops, till it has furnished food sufficient for a city, a continent, a world. And who can set limits to the increase of grace? Who can tell what advances he may make in knowledge, in holiness, and in joy, who is now for the first time sitting at the feet of Jesus?
II. Hold fast that which you have, because various efforts are made to deprive you of it.
1. Such efforts are made by our own evil propensities. As the guards and the cultivators of that which we have, there must be vigilance and resistance and persevering prayer; there must be a war continually waged against evil thoughts, evil propensities, and evil actions; and there must be an unceasing and determined effort to bring the whole soul under the supreme dominion of gospel principles and of gospel influences.
2. Such efforts are made by the world. The mere presence of material and worldly objects has a tendency to divert our attention and our affections from those objects which are spiritual and unseen. The quantity of time and thought and labour which worldly business receives, from both the master and the servant, is often unfavourable, and sometimes fatal to fervency of spirit.
3. Such efforts are made by Satan.
III. Hold fast that which you have, because the gospel furnishes you with the means of retaining it.
1. The gospel furnishes you with the examples of righteous men, who have retained their spiritual possessions even in the midst of multiplied difficulties and dangers.
2. The gospel promises the Holy Spirit to help your infirmities, and to make your strength equal to your day.
IV. Hold fast that which you have, because Jesus Christ is approaching.
1. This announcement, you perceive, prescribes the term of your endurance. It is to continue till the Lord comes. The oath which Christ requires from us, when we enter His service, is an oath of fidelity for life; and, in this respect, Christs requirements accord with the dispositions of all His faithful servants. They desire to persevere. They pray that they may persevere.
2. The announcement that Christ is coming affords great encouragement to sustain your endurance; for He is coming to receive His people to Himself, that where He is, there they may be also. And as the shipwrecked mariner is encouraged to hold fast the rope which he has grasped, when he hears that the lifeboat is coming to convey him to the shore, so be you strengthened and encouraged by the announced approaching of your Lord, who even now is walking on the waters to conduct you to the desired haven. (J. Alexander.)
Christian excellence
I. Christian excellence is an attainment.
1. Christian excellence is an attainment in contradistinction to a native growth. It does not spring up in the soul as an indigenous germ. It is a seed that has been taken in and cultivated.
2. Christian excellence is an attainment in contradistinction to an impartation. In a sense, it is the gift of God; not in the sense in which life and light and air and the seasons of the year are the gifts of God, blessings that come upon us irrespective of our own efforts, but rather in the sense in which the crops of the husbandman, the learning of the scholar, the triumphs of the artist, are the gifts of God–blessings that come as the result of appropriate labour. We shall grow neither good nor be made good; we must become good; we must struggle after it.
II. Christian excellence is an attainment that requires fast holding.
1. Because it is worth retaining. Its value will appear by considering three things.
(1) The priceless instrumentality employed to put man in possession of it: the mission of Christ.
(2) Its essential connection with mans spiritual well-being; there is no true happiness apart from it.
(3) Its capability of unlimited progress; it may be as a grain of mustard, but it can grow.
2. Because there is a danger of losing it.
(1) Men who have had it have lost it before now.
(2) Agencies are in constant operation here that threaten its destruction.
III. Christian excellence is an attainment that will be placed beyond danger at the advent of Christ.
1. He comes to every Christian at death.
2. When He thus comes–
(1) He crushes for ever our enemies. He bruises the head of Satan under our feet.
(2) He removes from us everything inimical to the growth of goodness.
(3) He introduces us into those heavenly scenes where there will be nothing but what ministers to the advancement of goodness. Take heart, Christian, the struggle is not for long. (Homilist.)
Hold fast the good obtained
I. There is something which we have already; let us inquire what it is. First, have we obtained pardoning mercy? Secondly, have we obtained justifying grace? Thirdly, there is sanctifying power. Fourthly, suppose freedom and comfort in the ways of God. Fifthly, suppose a sweet sense of the love of God in the soul. Lastly, have you obtained an interest in the promises?
II. Supposing, then, that we have something, hold fast. And this is opposed to those who turn round and go back, or who turn aside and go astray. Let there be an advancement and progress in holiness, in zeal, in love, in conformity to Christs image. When it is said, hold fast, it implies that there are certain fixed and determinate principles of truth, which we are on no account to let go. There is a form of sound words, which is not to be relinquished. The dignity of Christ, the efficacy of His sacrifice, the triumph of His mediation, the fact of His advent and coming again in glory, we are to give up only with our liven Hold it fast implies that there are certain means and instrumentalities to be employed. What I say unto you, I say unto all, Watch. Consider what you will lose, if you hold not fast the things which you have already obtained. And, again, if you lose what is gained, the dishonour and shame are greater than before. (J. Stratten.)
Christian steadfastness
Hold fast. Here, as constantly, a material image is used to set forth a spiritual act, or rather a life-long series of spiritual acts, indicated by the continuous act hold fast. It implies, too, that there is something to lay hold of, and what that is is referred to beforehand, that which ye have already. By this we should probably understand all that is included in the faith once delivered to the saints; the sum total, as it has been expressed, of Christian doctrine, and hopes, and privileges. How much that is! The laws of Christ, they are to be held fast, not one forgotten or neglected; the promises of Christ, they are to be held fast, not one forgotten or neglected; the helps of Christ, they are all of them to be held fast, and used in the varied and continued necessities of this mortal life of temptation. To hold all these fast may be summed up as holding Him fast, as our Divine Lawgiver and Redeemer, our great Priest and Sacrifice, our in-dwelling Spirit and life. We do not need to ask for a Christ of higher endowments and larger resources; it is enough for us to hold fact the Christ we have already, who of God is made unto us, wisdom, and righteousness, and sanctification, and redemption. Hold fast till I come. The thoughts suggested by the words hold fast are very different from those suggested by I come. Hold fast tells of the struggles of earth; I come tells of the serene and abiding peace which reigns where Jesus is. Hold fast till I come. The earthly effort till the heavenly reward. The strenuous life-effort, weary, protracted, often seeming doubtful in result, is to continue till Christ comes, up to the hour of that supreme disclosure, but not beyond it. Then the weary hands may relax their painful effort, the weary eyes their outlook for danger, the weary heart its patience of hope, for the security and rest of victory will have come. (T. M. Herbert, M. A.)
Hold fast
Tug for it with those that would take it from you. (J. Trapp.)
And he that overcometh, and keepeth My works unto the end, to him I will give power over the nations.—
The service of God–to be constant
Look at yon miller on the village hill. How does he grind his grist? Does he bargain that he will only grind in the west wind, because its gales are so full of health? No, but the east wind, which searches joints and marrows, makes the mill-stones revolve, and together with the north and the south it is yoked to his service. Even so should it be with you who are true workers for God; all your ups and your downs, your successes and your defeats, should be turned to the glory of God. (C. H. Spurgeon.)
The promises to the victors
I. We have the victors authority. Now, the promise in my next text is moulded by a remembrance of the great words of the second psalm. The psalm in question deals with that Messianic hope under the symbols of an earthly conquering monarch, and sets forth His dominion as established throughout the whole earth. And our letter brings this marvellous thought, that the spirits of just men made perfect are, somehow or other, associated with Him in that campaign of conquest. And so, notice, that whatever may be the specific contents of such a promise as this, the general form of it is in full harmony with the words of the Master whilst He was on earth. Our Lord gave His trembling disciples this great promise: In the regeneration, when the Son of Man shall sit on the throne of His glory, ye also shall sit on twelve thrones, judging the twelve tribes of Israel. Thou hast been faithful over a few things; I will make thee ruler over many things; and, linked along with the promise of authority, the assurance of union with the Master: Enter thou into the joy of thy Lord. My text adds to that the image of a conquering campaign, of a sceptre of iron crushing down antagonism, of banded opposition broken into shivers, as a potters vessel dashed upon a pavement of marble. The New Testament teaching converges upon this one point, that the Christ that came to die shall come again to reign, and that He shall reign and His servants with Him. That is enough; and that is all. But all the other promises deal not with something in the remoter future, but with something that begins to take effect the moment the dust, and confusion, and garments rolled in blood, of the battle-field, are swept away. At one instant the victors are fighting, at the next they are partaking of the Tree of Life. There must be something in the present for blessed dead, as well as for them in the future. And this is, that they are united with Jesus Christ in His present activities, and through Him, and in Him, and with Him, are even now serving Him. The servant, when he dies, and has been fitted for it, enters at once on his government of the ten cities. Thus this promise of my text, in its deepest meaning, corresponds with the deepest needs of a mans nature. For we can never be at rest unless we are at work; and a heaven of doing nothing is a heaven of ennui and weariness. This promise of my text comes in to supplement the three preceding. They were addressed to the legitimate wearied longings for rest and fulness of satisfaction for oneself. This is addressed to the deeper and nobler longing for larger service. And the words of my text, whatever dim glory they may partially reveal, as accruing to the victor in the future, do declare that when he passes beyond the grave there will be waiting for him nobler work to do than any that he ever has done here. But let us not forget that all this access of power and enlargement of opportunity are a consequence of Christs royalty and Christs conquering rule. That is to say, whatever we have because we have knit to Him, and all our service there, as all our blessedness here, flows from our union with that Lord. Whatever there lies in the heavens, the germ of it all is this, that we are as Christ, so closely identified with Him that we are like Him, and share in all His possessions. He says to us, All Mine is thine.
II. Note the victors starry splendour. I will give him the morning star. Now, no doubt, throughout Scripture a star is a symbol of royal dominion; and many would propose so to interpret it in the present case. But it seems to me that whilst that explanation–which makes the second part of our promise simply identical with the former, though under a different garb-does justice to one part of the symbol, it entirely omits the other. But the emphasis is here laid on morning rather than on star. Then another false scent, as it were, on which interpretations have gone, seems to me to be that, taking into account the fact that in the last chapter of the Revelation our Lord is Himself described as the bright and morning star, they bring this promise down simply to mean I will give him Myself. Now, though it be quite true that, in the deepest of all views, Jesus Christ Himself is the gift as well as the giver of all these seven-fold promises, yet the propriety of representation seems to me to forbid that He should here say I will give them Myself! So that I think we are just to lay hold of the thought–the starry splendour, the beauty and the lustre that will be poured upon the victor is that which is expressed by this symbol here. What that lustre will consist in it becomes us not to say. That future keeps its secret well, but that it shall be the perfecting of human nature up to the most exquisite height of which it is capable, and the enlargement of it beyond all that human experience here can conceive, we may peaceably anticipate and quietly trust. Only note the advance here on the previous promises is as conspicuous as in the former part of this great promise. There the Christian mans influence and authority were set forth under the emblem of regal dominion. Here they are set forth under the emblem of lustrous splendour. It is the spectators that see the glory of the beam that comes from the star. And this promise, like the former, implies that in that future there will be a field in which perfected spirits may ray out their light, and where they may gladden and draw some eyes by their beams. Christian souls, in the future, as in the present, will stand forth as the visible embodiments of the glory and lustre of the unseen God. Further, remember that this image, like the former, traces up the royalty to communion with Christ, and to impartation from Him. I will give him the morning star. We are not suns, but planets, that move round the Sun of Righteousness, and flash with His beauty.
III. Lastly, mark the condition of the authority, and the lustre. Here I would say a word about the remarkable expansion of the designation of the victor, to which I have already referred: He that overcometh, and keepeth My works unto the end. We do not know why that expansion was put in, in reference to Thyatira only, but if you will glance over the letter you will see that there is more than usual about works; works to be repented of, or works which make the material of a final retribution and judgment. Bring your metaphor of a victor down to the plain, hard, prose fact of doing Christs work right away to the end of life. It is the explanation of the victory, and one that we all need to lay to heart. My works. That means the works that He enjoins. No doubt; but look at the verse before my text: I will give unto every one of you according to your works. That is, the works that you do, and Christs works are not only those which He enjoins, but those of which He Himself set the pattern. He will give according to works; He will give authority; give the morning star That is to say, the life which has been moulded according to Christs pattern, and shaped in obedience to Christs commandments is the life which is capable of being granted participation in His dominion, and invested with the morning star. It is for us to choose whether we shall share in Christs dominion or be crushed by His iron sceptre. (A. Maclaren, D. D.)
Power over the nations
I. Power is in many cases the result of conquest. Even in this life victory brings new strength. Physical force is attained by a long series of efforts. The blacksmiths brawny, sinewy arm is the natural consequence of years of vigorous strokes upon the anvil. Intellectual strength grows in the same way. It is in great measure acquired by mental application, and comes from painful, persevering endeavours to master some of the branches of art or science. This is a law of our being, the great principle, according to which the All-wise and Almighty Ruler of the world dispenses His gifts. It is, therefore, not surprising to find the same method applied to the highest and noblest kind of power, known as moral and spiritual. The ability to refuse the evil and choose the good, as well as to lead others to do the same, is indeed a special gift of Gods grace, and yet it is the result of constant, persevering effort. In short, this promise to Thyatira is being continually fulfilled in the present life.
II. At the same time, for its largest and truest accomplishment we must look on to the grand and glorious future. It is to him that shall have overcome, and kept Christs works to the end, that He here promises power over the nations. The royalties of Christ, remarks Archbishop Trench, shall by reflection and communication be the royalties also of His Church. They shall reign, but only because Christ reigns, and because He is pleased to share His dignity with them. (W. Burnet, M. A.)
I will give him the morning star.–
Christ, the Morning Star
(compared with Rev 22:16):–In seeking to interpret these words in the second chapter, some have supposed that the morning star is not directly connected with Christ; but that the promise is only a general one, setting forth the splendour of the reward of believers. Upon this principle there would be the same blessing promised to the Church of Thyatira under two forms: rule over the nations, and the splendour of such an inheritance here and hereafter. Had our Lord meant to display the splendour of the Christians reward, He would have spoken of making His people like the morning star, rather than of giving them the morning star; hence I agree with those who understand Christ to promise that lie will give Himself to His faithful ones as their portion and reward. But it is plain that Christ will not for the first time become the morning star to His people when He bestows Himself as their final reward, since He is so already in the present life; and hence we must understand Him as promising to give Himself in a higher measure as the reward of their fidelity.
I. I remark that Christ is to His people the morning star of time, and will be to them the morning star of eternity, because His light shines after darkness. It belongs to the day star to appear in the midst of gloom when the shades of night are still thick and heavy, and to announce their departure. It was in this sense that Christ came as the light of the world. There was a general sense in which the whole world sat in darkness, as it does still where Christ is not known. Darkness covered the earth and gross darkness the people. Take the altar at Athens, to which Paul appealed. If we understand its inscription as to The Unknown God, did not this proclaim God at large as still unknown? When Christ came the world was in the darkness of guilt, with only light enough to read the sentence of conscience, but none to see how it could be reversed. There was the darkness of depravity, for in the night the beasts of the forest walked abroad, and foul and hideous lusts degraded every land. These causes produced a darkness of untold misery. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Similar to this first coming of Christ into the world is His first appearing in His saving character to individual sinners. Every sinner to whom Christ has not thus appeared walks in darkness. Let him at length be aroused by the Spirit of God, and how awful is the sense of darkness that overwhelms him! The experience of Christians, indeed, is various. Some have more memory of this darkness than others. Some wander in it longer and plunge into it more deeply. Such is the first grand deliverance from darkness which Christ works for all His people, and which during their earthly history He constantly renews when the clouds of ignorance, the shades of guilt, and the storms of afflictions might gather around them. And now in the second of our texts He promises, as the reward of their faith and loyalty, that He will give Himself to each of them as the morning star of eternity. Here too the emblem shall be fulfilled, for His light will shine after darkness. To every Christian, the brightest, the happiest, the most devoted, there is a sense in which life ends in darkness. The passage from time into eternity is a dark passage. The Christian must enter it alone, and pursue it, it may be, with failing eye and fainting step. There is no night so deep as that of the valley of the shadow of death. But here the last victory over darkness is achieved. Light is thus sown in the righteous when the departing spirit is gathered home. And when the dead, small and great, stand before God, and the mighty shadow of the judgment throne falls even upon the redeemed in awe and solemn dread, shall not this bright and morning star rest upon the head of Him who is at once their Judge and Advocate, so that they shall rise to meet Him, free of fear? Now has come a world of which it is written, And there shall be no night there, the Lord God giveth them light, and the Lamb is the light thereof.
II. I remark, that Christ is to His people the morning star of time, and will be to them the morning star of eternity, because His light transcends all comparison. No one can mistake the morning star in the firmament or confound it with any other orb. It shines pre-eminent and alone. In the words of Milton, it flames in the forehead of the morning sky. Thus it is with Christ.
1. Christ is preeminent in His titles. Some of these are shared with others; but what a stamp of peculiarity is set upon them as applied to Christ! Is He the Son of God? Then He is His only begotten Son, who is in the bosom of the Father. is He the Angel of God? Then He is made so much better than the angels, as He hath obtained by inheritance a more excellent name than they. Is He the Mediator? Then He is the one Mediator between God and men. Is He the Saviour? Then there is salvation in no other, for there is none other name under heaven given among men, whereby we must be saved.
2. Christ is pre-eminent in His offices. As a Prophet, He brings revelation from the highest heaven. As a Priest, He offers the alone and perfect sacrifice. As a King, He is without example.
3. Christ is pre-eminent in His history. To Him all history converges, and in His own it is summed up and transcended. He is the Lion of the tribe of Judah; He is the Rose of Sharon and the Lily of the Valley; He is the Pearl of Great Price; He is the Plant of Renown; He is the Bread of Life; He is the precious Corner-stone.
4. What Christ is to His people, He is alone. We have many friends, but only one Redeemer; many earthly helpers, but only One who delivers our souls from the lowest hell. The succour that we receive from others in the things of salvation, so far from disturbing Christs pre-eminence, only confirms it. The unity which the soul of man receives through Christ is as great a proof of adaptation and design as anything in the outer world. The heart of man needs something to engross it, an object on which it can concentrate all its affections without self-reproach, and which by its admitted sway brings unity into its existence, and concord into all its purposes and aspirations. Now as Christ has fulfilled this end in time, so shall He yet more by His gloriously asserted and devoutly recognised pre-eminence fulfil it to endless ages. His supremacy shall then be disclosed as on earth, in its brightest manifestation, it never yet has been. The morning star shall then shine forth unsullied by a cloud. What new displays of grace and glory Christ in these new circumstances shall make, it is not given to us to know. And while the morning star shall thus emit new and dazzling rays, oh, how different the impression of delight and rapture which His pre-eminence shall make then on His own people from what it made here! Then there shall be no darkness of ignorance or unbelief to hide His beams–no sin, or world, or self, to divide the heart with Him–no creature worship to impair His ascendency–no coldness and lukewarmness even in the Church to damp the rising flame of love and adoration! Love and adoration shall be spontaneous and irresistible.
III. I remark, that Christ is the morning star of time, and will be the morning star of eternity, because His light ushers in perpetual day. It is the property of the morning star to be the days harbinger. Other stars rise and shine and set, and leave the darkness still behind them. Hence Christ is not compared to the evening star, though it be in itself as bright as that of the morning, and indeed the same; because in that case the associations would be too gloomy, and the victory would seem to remain for a time on the side of darkness. True, the Christian may be in darkness even after Christ has risen upon him, but it is only the cloudy and dark day–it is no more the black and dark night. The dawn may be overcast, but the day still proceeds. Day still penetrates through the crevices of your unbelief into the dungeon of your despondency; and you are startled in your self-made gloom and solitude by rays that travel from beyond the icy atmosphere from a higher luminary, though you refuse to go forth to them. (J. Cairns, D. D.)
The morning star
He who speaks is Jesus Himself.
1. He speaks as a promiser. It is to something future that He points the eye of His Churches–the things not seen, the things hoped for.
2. He speaks as a giver. I will give. He has been a giver from the first.
3. He speaks to the overcomers. Though the gifts are not wages, yet they depend on our winning a battle. They are something beyond mere salvation.
4. He speaks of the morning star. This is His promised gift, and a very glorious one it is.
(1) What it is naturally. It is not any star that appears in the morning, but one–one bright particular star–a star which, above all others, is known for its splendour, and is connected with the departure of the night and the arrival of the day. It says, Night is done: day is coming; the sun is about to rise.
(2) What it is symbolically. Christ Jesus–He is the Star. He is the giver and the gift; as if He said, I will give him Myself as the morning star. Bright and fair to look upon; attractive and glorious; joy of the traveller, or the sailor, or the night-watch.
(3) What it is prophetically. We get Christ, in believing, just now, but we do not get Him as the morning star. That is yet to come. (H. Bonar, D. D.)
He that hath an ear, let him hear what the Spirit saith unto the Churches.—
That the terms of salvation are offered to all men
These words are a strong and general appeal to the reason and understanding of all unprejudiced and impartial men.
1. The phrase, Let him hear, is an authoritative expression, becoming the majesty of God, and the weight and dignity of what is spoken by His command. And if they refuse or neglect to hear, and will be at no pains to examine into the true nature and end of religion, it is no hurt to Him, but to themselves only.
2. As these words express the authority of God, in requiring men to attend, so they do further denote His goodness likewise, in proposing to men, universally and plainly, the doctrine and the way of life.
3. The other phrase in the text, He that hath an ear, signifies he that hath understanding, that hath ability, that hath capacity to apprehend what is spoken (Mat 19:12). To have an ear, in the Scripture-sense, means to have an understanding free and unprejudiced, open to attend unto, and apt to receive the truth. And the want of it is not like the want of natural parts and abilities, pitiable and compassionable, but faulty and deserving of severe reproof (Mar 8:17-18).
4. The capacity men have, and the indispensable obligation they are under, to hearken to and obey what God delivers to them.
I. God, the great Creator and righteous Governor and merciful Judge of the whole earth, offers to all men the gracious terms and possibilities of salvation. God speaks to men originally, by the light of nature, by the order and proportions of things, by the voice of reason, by the dictates of conscience.
II. This offer, though graciously made to all, yet in event becomes effectual to those only who are qualified and capable to receive it. Light introduced upon any object supposes always that there be eyes to view and to discern it by that light. The sound of a voice, or the use of speech, supposes always that men have ears to hear what the speaker uttereth. And, in matters of religion, Gods offering to men certain terms or conditions of salvation supposes in like manner a certain moral disposition in the mind, which causes it to have a regard to things of that nature, to have a sense and relish of things relating to morality; otherwise men would, in their nature, be no more capable of religion than beasts.
1. That disposition of mind which qualifies men to receive the terms of salvation is somewhat which the Scripture always speaks of as a matter of singular excellency, and worthy of great commendation. It is an eminent gift, or grace, of God.
2. Wherein consists this excellent temper and disposition of mind.
(1) Attentiveness or consideration.
(2) A delight in examining into truth and light, a taking pleasure at all times in beholding the light and in hearing the voice of reason.
(3) Moral probity, sincerity, and integrity of mind.
(4) A readiness to hearken to the voice of revelation as well as of reason.
3. What are the opposite qualities, or chief hindrances, which generally prevent the offers of salvation from being effectually embraced?
(1) Carelessness and want of attention.
(2) Prejudice or prepossession.
(3) Perverseness and obstinacy.
(4) The greatest impediment is a love of vice.
III. That they who want an ear, they who want the dispositions necessary to their receiving this gracious offer of salvation, or are prevented by any of the hindrances which render it ineffectual, are always very severely reproved in Scripture, plainly denoting it to be entirely their own fault that they have not ears to hear. The reason is because these necessary dispositions are not natural but moral qualifications, and the contrary impediments are not natural but moral defects. And though, in Scripture-phrase, it is to the delusions of Satan that this moral incapacity of men is frequently ascribed, yet this is never spoken by way of excuse, but always, on the contrary, of high aggravation.
IV. That, since the scripture always expressly lays the blame upon mens selves, hence consequently all those passages wherein God is at any time represented as blinding mens eyes, or closing their ears, or hardening their hearts, or taking away their understanding from them, must of necessity be understood to be figurative expressions only, not denoting literally what God actually effects by His power, but what by His providence He justly and wisely permits.
1. Some of these sorts of expressions denote only the general analogy or fitness of the thing to be done.
2. Some other expressions of this kind are only figurative acknowledgments of the universal superintendency of Providence over all events, without whose permission nothing happens in the world.
3. Some other expressions of this kind are only applications of prophecies or declarations of certain prophecies being fulfilled (Jud 1:4 1Pe 2:8). Not appointed of God to be wicked, but foretold by the ancient prophets that such persons would arise. Of the like sense are the following (Dan 12:10; 2Ti 3:13; Rev 17:17).
4. To be denunciations or threatenings or Gods justly and in judicial manner leaving incorrigible men to themselves, after many repeated provocations (Eze 24:13). (S. Clarke, D. D.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
The Epistle to the Church at Thyatira.
Verse 18. These things saith the Son of God] See the notes on Rev 1:14; Rev 1:15.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thyatira was a city of Mysia or Lydia, not far from Philippi, the chief city of Macedonia; for Lydia, who traded in purple, and was of this city, went to Philippi to trade, as we read, Act 16:12,14.
Eyes like unto a flame of fire: see Rev 1:14,15; it signifies either angry eyes, or quick and piercing eyes. The comparing of
his feet to fine brass, seemeth to signify both the purity and holiness of his ways and methods of providence, and also his firmness and steadiness in them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. Thyatirain Lydia, southof Pergamos. Lydia, the purple-seller of this city, having beenconverted at Philippi, a Macedonian city (with which Thyatira, asbeing a Macedonian colony, had naturally much intercourse), wasprobably the instrument of first carrying the Gospel to her nativetown. John follows the geographical order here, for Thyatira lay alittle to the left of the road from Pergamos to Sardis [STRABO,13:4].
Son of God . . . eyes like .. . fire . . . feet . . . like fine brassor “glowingbrass” (see on Re 1:14,15,whence this description is resumed). Again His attributes accord withHis address. The title “Son of God,” is from Psa 2:7;Psa 2:9, which is referred to inRe 2:27. The attribute, “eyeslike a flame,” &c., answers to Re2:23, “I am He which searcheth the reins and hearts.”The attribute, “feet like . . . brass,” answers to Re2:27, “as the vessels of a potter shall they be broken toshivers,” He treading them to pieces with Hisstrong feet.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And unto the angel of the church in Thyatira write,…. Of the city of Thyatira, [See comments on Re 1:11]; a church was formed here very likely by the Apostle Paul; Lydia was a native of this place, who, and her household were converted and baptized by him at Philippi, Ac 16:14; though Epiphanius u seems to grant, what some heretics objected to the authority of this book, that there was no church at Thyatira when this letter was written; however, it is certain, there was one in the “second” century, as the same writer observes, since, as he relates, it was overrun with the Cataphrygian heresy; and in the “fourth” century there was a bishop from Thyatira in the council of Nice; and even in the “eighth” century there was one Esaias a presbyter, who supplied the place of the bishop of Thyatira in another council at Nice w: the Turks have now eight mosques in it, but there is not one Christian church or place of worship to be found in it x. Who was the angel, or pastor of this church at the writing of this epistle, is not certain; however, it is designed for all the ministers and churches in the interval this church represents; and this period takes in the darkest and most superstitious times of Popery, until the Reformation. Thyatira is the same as Thygatira, which signifies a “daughter”; and it had its name, as Stephanus Byzantius says y, from hence: Seleucus, the son of Nicanor, being at war with Lysimachus, and hearing that he had a daughter born, called this city Thygatira, which was before called Pelopia, and Semiramis; which is a very fit name for this church, and expresses the effeminacy of it, when the virgin Mary, whom the Romanists call the daughter of God, was more worshipped than her son; and was not only made a partner with him in the business of salvation, but even set above him; when there were such swarms of monks and friars, and religious orders of several sorts, as Franciscans and Dominicans, who claimed her as their patroness; when such numbers of them clad themselves in cowls and long garments, that they looked more like women in hoods and petticoats, than really men; hence also the corrupt part of this church is signified by the woman Jezebel, the daughter of Ethbaal the Zidonian; and it should not be forgot that there was once a she pope, a woman that sat in the papal chair, a whore in a literal sense; wherefore antichrist, or the popes of Rome, are filly called the great whore, the mother of harlots. Mr. Daubuz observes, that the first Christian of Thyatira was a woman, and that the false prophets which first enticed the Christians to apostasy in this church were women, as Maximilia, Quintilia, and Priscilla; to which I would add, that according to Epiphanius, that among those heretics, and which swallowed up this church, their bishops were women, and so were their presbyters, or elders; and Dr. Smith z is of opinion, that the inhabitants of this place, when Heathen, were worshippers of the goddess Diana; so that, upon all accounts, the church here was a fit symbol of the effeminate Church of Rome.
These things saith the Son of God; he who is truly, properly, naturally, and essentially the Son of God: this character Christ makes use of to assert his proper deity, as being of the same nature, and having the same perfections with his Father, as well as to command the greater regard to what he ordered to be written to the churches; and chiefly in opposition to the effeminate state of this church; it was time for him to take to him his highest name, as expressive of his highest nature, and to assert himself the Son of God, when Mary, his mother according to the flesh, and who was but a mere creature, was called the daughter of God, and set upon a level with him, and even preferred unto him:
who hath his eyes like unto a flame of fire; quick and sharp, and penetrating through the darkness of this state; seeing into, discovering, and exposing the horrid actions and wickednesses of men done in the dark; expressing fury, wrath, and vengeance against the Romish antichrist and his followers; and may also design the light of Gospel doctrine, which broke out in those times at certain seasons, to the dispelling of Popish darkness in some measure;
[See comments on Re 1:14];
and his feet [are] like fine brass; in the description of Christ in Re 1:14; it is added, as if they burned in a furnace;
[See comments on Re 1:14]; and may denote the strength, stability, and support Christ gave his people while suffering for his sake, when in the furnace and burning for him, which kind of death was much used in those times: hence Dr. More, to whom I am much obliged for many hints in this exposition of the epistles to the churches, thinks that Thyatira is an allusion to , which signify “altars” for the burning of sweet odours; and so may be expressive of the burning of the saints, those sweet odours, as they are to God and Christ, with fire and faggot; which was now practised, as in the other period killing with the sword was chiefly used; in the midst of which Christ was present, supporting his people.
u Contra Haeres. l. 2. Haeres. 51. w Eccl. Hist. Magdeburgh. cent. 4. c. 2. p. 3. cent. 8. c. 2. p. 4. x Smith. Notitia, p. 130. y De Urbibus. z Notitia, p. 126.
Fuente: John Gill’s Exposition of the Entire Bible
| The Church in Thyatira. | A. D. 95. |
18 And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; 19 I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. 20 Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. 21 And I gave her space to repent of her fornication; and she repented not. 22 Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. 23 And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. 24 But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. 25 But that which ye have already hold fast till I come. 26 And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: 27 And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. 28 And I will give him the morning star. 29 He that hath an ear, let him hear what the Spirit saith unto the churches.
The form of each epistle is very much the same; and in this, as the rest, we have to consider the inscription, contents, and conclusion.
I. The inscription, telling us, 1. To whom it is directed: To the angel of the church of Thyatira, a city of the proconsular Asia, bordering upon Mysia on the north and Lydia on the south, a town of trade, whence came the woman named Lydia, a seller of purple, who, being at Philippi in Macedonia, probably about the business of her calling, heard Paul preach there, and God opened her heart, that she attended to the things that were spoken, and believed, and was baptized, and entertained Paul and Silas there. Whether it was by her means that the gospel was brought into her own city, Thyatira, is not certain; but that it was there, and successful to the forming of a gospel church, this epistle assures us. 2. By whom it was sent: by the Son of God, who is here described as having eyes like a flame of fire, and feet like as fine brass. His general title is here, the Son of God, that is, the eternal and only-begotten Son of God, which denotes that he has the same nature with the Father, but with a distinct and subordinate manner of subsistence. The description we have here of him is in two characters:– (1.) That his eyes are like a flame of fire, signifying his piercing, penetrating, perfect knowledge, a thorough insight into all persons and all things, one who searches the hearts and tries the reins of the children of men (v. 23), and will make all the churches to know he does so. (2.) That his feet are like fine brass, that the outgoings of his providence are steady, awful, and all pure and holy. As he judges with perfect wisdom, so he acts with perfect strength and steadiness.
II. The contents or subject-matter of this epistle, which, as the rest, includes,
1. The honourable character and commendation Christ gives of this church, ministry, and people; and this given by one who was no stranger to them, but well acquainted with them and with the principles from which they acted. Now in this church Christ makes honourable mention, (1.) Of their charity, either more general, a disposition to do good to all men, or more special, to the household of faith: there is no religion where there is no charity. (2.) Their service, their ministration; this respects chiefly the officers of the church, who had laboured in the word and doctrine. (3.) Their faith, which was the grace that actuated all the rest, both their charity and their service. (4.) Their patience; for those that are most charitable to others, most diligent in their places, and most faithful, must yet expect to meet with that which will exercise their patience. (5.) Their growing fruitfulness: their last works were better than the first. This is an excellent character; when others had left their first love, and lost their first zeal, these were growing wiser and better. It should be the ambition and earnest desire of all Christians that their last works may be their best works, that they may be better and better every day, and best at last.
2. A faithful reproof for what was amiss. This is not so directly charged upon the church itself as upon some wicked seducers who were among them; the church’s fault was that she connived too much at them.
(1.) These wicked seducers were compared to Jezebel, and called by her name. Jezebel was a persecutor of the prophets of the Lord, and a great patroness of idolaters and false prophets. The sin of these seducers was that they attempted to draw the servants of God into fornication, and to offer sacrifices to idols; they called themselves prophets, and so would claim a superior authority and regard to the ministers of the church. Two things aggravated the sin of these seducers, who, being one in their spirit and design, are spoken of as one person:– [1.] They made use of the name of God to oppose the truth of his doctrine and worship; this very much aggravated their sin. [2.] They abused the patience of God to harden themselves in their wickedness. God gave them space for repentance, but they repented not. Observe, First, Repentance is necessary to prevent a sinner’s ruin. Secondly, Repentance requires time, a course of time, and time convenient; it is a great work, and a work of time. Thirdly, Where God gives space for repentance, he expects fruits meet for repentance. Fourthly, Where the space for repentance is lost, the sinner perishes with a double destruction.
(2.) Now why should the wickedness of this Jezebel be charged upon the church of Thyatira? Because that church suffered her to seduce the people of that city. But how could the church help it? They had not, as a church, civil power to banish or imprison her; but they had ministerial power to censure and to excommunicate her: and it is probable that neglecting to use the power they had made them sharers in her sin.
3. The punishment of this seducer, this Jezebel, Rev 2:22; Rev 2:23, in which is couched a prediction of the fall of Babylon. (1.) I will cast her into a bed, into a bed of pain, not of pleasure, into a bed of flames; and those who have sinned with her shall suffer with her; but this may yet be prevented by their repentance. (2.) I will kill her children with death; that is, the second death, which does the work effectually, and leaves no hope of future life, no resurrection for those that are killed by the second death, but only to shame and everlasting contempt.
4. The design of Christ in the destruction of these wicked seducers, and this was the instruction of others, especially of his churches: All the churches shall know that I am he that searcheth the reins and the hearts; and I will give to every one of you according to your works. God is known by the judgments that he executes; and, by this revenge taken upon seducers, he would make known, (1.) His infallible knowledge of the hearts of men, of their principles, designs, frame, and temper, their formality, their indifference, their secret inclinations to symbolize with idolaters. (2.) His impartial justice, in giving every one according to his work, that the name of Christians should be no protection, their churches should be no sanctuaries for sin and sinners.
5. The encouragement given to those who keep themselves pure and undefiled: But to you I say, and unto the rest, c., <i>v. 24. Observe, (1.) What these seducers called their doctrines–depths, profound mysteries, amusing the people, and endeavouring to persuade them that they had a deeper insight into religion than their own ministers had attained to. (2.) What Christ called them–depths of Satan, Satanical delusions and devices, diabolical mysteries; for there is a mystery of iniquity, as well and the great mystery of godliness. It is a dangerous thing to despise the mystery of God, and it is as dangerous to receive the mysteries of Satan. (3.) How tender Christ is of his faithful servants: “I will lay upon you no other burden; but that which you have already hold fast till I come,Rev 2:24; Rev 2:25. I will not overburden your faith with any new mysteries, nor your consciences with any new laws. I only require your attention to what you have received. Hold that fast till I come, and I desire no more.” Christ is coming to put an end to all the temptations of his people; and, if they hold fast faith and a good conscience till he come, all the difficulty and danger will be over.
III. We now come to the conclusion of this message, v. 26-29. Here we have, 1. The promise of an ample reward to the persevering victorious believer, in two parts:– (1.) Very great power and dominion over the rest of the world: Power over the nations, which may refer either to the time when the empire should turn Christian, and the world be under the government of the Christian emperor, as in Constantine’s time; or to the other world, when believers shall sit down with Christ on his throne of judgment, and join with him in trying, and condemning, and consigning over to punishment the enemies of Christ and the church. The upright shall have dominion in the morning. (2.) Knowledge and wisdom, suitable to such power and dominion: I will give him the morning-star. Christ is the morning-star. He brings day with him into the soul, the light of grace and of glory; and he will give his people that perfection of light and wisdom which is requisite to the state of dignity and dominion that they shall have in the morning of the resurrection. 2. This epistle ends with the usual demand of attention: He that hath an ear let him hear what the Spirit saith unto the churches. In the foregoing epistles, this demand of attention comes before the concluding promise; but in this, and all that follow, it comes after, and tells us that we should all attend to the promises as well as to the precepts that Christ delivers to the churches.
Fuente: Matthew Henry’s Whole Bible Commentary
In Thyatira ( ). Some forty miles south-east of Pergamum, a Lydian city on the edge of Mysia, under Rome since B.C. 190, a centre of trade, especially for the royal purple, home of Lydia of Philippi (Ac 16:14f.), shown by inscriptions to be full of trade guilds, Apollo the chief deity with no emperor-worship, centre of activity by the Nicolaitans with their idolatry and licentiousness under a “prophetess” who defied the church there. Ramsay calls it “Weakness Made Strong” (op. cit., p. 316).
The Son of God ( ). Here Jesus is represented as calling himself by this title as in Joh 11:4 and as he affirms on oath in Mt 26:63f. “The Word of God” occurs in 19:13.
His eyes like a flame of fire ( ). As in 1:14.
His feet like burnished brass ( ). As in 1:15.
Fuente: Robertson’s Word Pictures in the New Testament
THE MESSAGE TO THYATIRA
1) “And unto the angel of the church in Thyatira write,” (kai to angelo tes en thuatiros ekkiesias grapson) “And to the messenger of the church (congregation) in Thyatira write,”
2) “These things saith the Son of God,” (tade legei ho huios tou theo) “These things the Son of God says; This denotes inspiration and authenticity. Thyatira was a Macedonian colony, a city of Lydia, that had as its chief trade the dyeing of purple – the city of which Lydia, the saleswoman of purple, was saved in Philippi, Act 16:14-15; Act 16:40.
3) “Who hath his eyes like unto a flame of fire,” (ho echon tous ophthalmos (autou) hos phloga puros) “The one having his eyes as a flame of fire,” as described in his majesty as king and judge, Rev 1:14; Rev 19:12; Dan 10:6, and indicating determined pending judgment for sin, Psa 7:11-12. His eyes search the reigns and heart, Heb 4:12-13.
4) “And his feet are like fine brass,” (kai hoi podes autou homoi chalkslibano) “And his feet (appeared to be) like burnished (polished) brass,” Rev 1:15; ready to trample in judgment, Dan 7:9; Dan 10:6; Rev 2:23.
Fuente: Garner-Howes Baptist Commentary
THE CHURCH AT THYATIRA
Rev 2:18-29
THE student of these seven Epistles to the Churches of Asia, must be impressed with the fact that Christ reveals Himself to His Churches in such character as accords with the spiritual state of each.
To the Church in Ephesus He reveals Himself as One that holdeth the seven stars in His right hand, and walketh in the midst of the seven golden candlesticks. That signified that He would come and move the Ephesian candlestickor church out of its place, except the people repented and turned with full hearts toward the Lord.
To the Church in Smyrna He appeared as the One who was dead, but lived again. From such a character they might expect the sympathetic expressions that follow; having suffered Himself, He knew how to succor them in their times of trial.
To the Church at Pergamos He is the One who hath the sharp two-edged sword. When He so introduces Himself to a church you may be sure that there is some wickedness against which He is ready to war with the word of His mouth.
Of His message to the Church in Thyatira it is written, These things saith the Son of God, who hath His eyes like unto a flame of fire, and His feet are like fine brass. There is then some sin for which He, who searcheth the reins and hearts, is looking; and upon which, when it is found, He will trample with the feet of judgment.
If you went on through the seven Epistles you would find in each instance the character which He assumes in introducing Himself to the Church is always determined by its moral state.
This Church in Thyatira was located in the mean city of Macedonia. It likely originated as a result of Lydias conversion, for we remember that it was written of her in Acts that she was a seller of purple of Thyatira, and was doubtless in Philippi for purposes of trade. On return to her home, she would naturally adopt the custom of the early Christians and testify to the divinity of Jesus Christ, and His saving power; and many of the Macedonians, listening to this truth, would come to love her Lord; and for purposes of holy communion, personal protection, hearty cooperation, and Gospel propagation, organize themselves as a body of believers.
In the process of time there crept into the Thyatiran Church the sins named in this Epistle. Most strikingly do those sins symbolize that period of the Church when the priesthood should array itself in purple and fine linen; when preaching would connive at the most wicked coalitions with the world; such as the prophetess Jezebel effected between the world and Israel; and when false teaching should lead to filthy living of the sort that corrupted Romanism up to the very day of Luthers Reformation.
But, now having seen the attitude of the Saviour toward this Church, and the age symbolized by its condition, let us study the suggestions of the Epistle.
CHRISTS FIRST SEARCH IS FOR VIRTUES
I know thy works, and charity, and service, and faith, and thy patience.
He prefers to find the good in His Church. If you read these seven Epistles, you will see that in every church you will find some good. Even the Church at Sardis, which had a name to live but was dead, and concerning which He said, I have not found thy works perfect before God, He searches through and through for good. Ere He finished that Epistle, He says,
Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with Me in white: for they are worthy.
If there be an exception to this rule of finding good in every church, it obtains touching the Church in Laodicea, and to them He says,
Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.
The true Christian, like his Master, prefers to find good in His Church, while the false professor prefers to exploit its faults. I have yet to meet a man whose custom it was to speak good things of his church, but I have found him to be a fairly consistent member, and most often a faithful and efficient servant of God.
Dr. Johnston Myers says, It is a habit of life with some Christians to speak kindly and enthusiastically of their church; with others, it is the habit to criticize * *. No possible condition of affairs could exist that would please them.
If no souls are saved, they declare the church is dead, and the preacher worthless.
If many people are saved, they say the church is gone to be a second-rate mission.
If the money for missions is a small amount, that is proof positive of no progress; if it is large, the pastor is guilty of begging out of the pockets of people more than they can spare.
If the audiences dwindle, what need of better proof that the preacher is without power; if they increase, it is a common tasting crowd that he attracts about him. Now, as Myers continued, Let us make an effort to say to the community the good things about our church and its work. If the services are good, tell people of them. If the people are friendly and kind, tell those who inquire that your church is a social church. If the work is growing, rejoice. If there are faults and weaknesses, treat your church as you treat your family and cover them up in the eyes of the public, and put your whole life into an effort at correcting them. Charity shall cover the multitude of sins, and did it ever occur to you that they are sins of other people, not your own? for he that covereth his sins shall not prosper.
It was Christ custom to search for the good in His Church. It is the custom of the true Christian always.
Having found the good, He heartily commends it.
I know thy works, and charity, and service, and faith, and thy patience.
He was not afraid of spoiling the people by an honest compliment. Few people are so spoiled. For every one who has been made a fool of through the compliment of friends, there are a score who are discouraged and cramped by the criticism of enemies. You go to the kindergartner of the present hour and she will tell you, if you want the best boys, or best girls, you must commend virtues and call little attention to vices. Christ Jesus approves that philosophy at least so far as to give the first place, and first importance to commendation. Let us not depart so far from His example as to bring our fellows to regard us as critics and cynics.
Dont look for the flaws as you go through life;And even when you find them, It is wise and kind to be somewhat blindAnd look for the virtue behind them.For the cloudiest night has a tint of light Somewhere in its shadows hiding;It is better by far to look for a star, Than the spots on the sun abiding.
He takes pleasure in the points of progress.
I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.
The growth in the Church was the thing in which He rejoiced. It should certainly be so with every man who loves the church. If, in the offerings made there is a decline of a little at one point, and a gain of much more at another, the latter would seem to be more worthy of a word. If, of the new converts, one falls away, and a hundred stand, he is a poor member of the church, who publishes the falling away, but has nothing to say concerning the established. If, in the experience of the institution, there is a single point at which no marked progress is noticeable and ten other points at which good growth is tabulated, he is a pessimist indeed who seeks to fix the eyes and attention of all his fellows upon the first, and never sounds one note of joy on account of the second.
Our Christ regarded the fact that the last works of the Thyatiran Christians were more than the first.
And yet our text has a complementary suggestion
CHRIST IS NEVER BLIND TO MENS VICES
Notwithstanding, I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce My servants to commit fornication, and to eat things sacrificed unto idols.
And I gave her space to repent of her fornication; and she repented not.
When grievous sins get into the Church of God, they may be covered from all other eyes, but not from His.
I learned one week of a man whom I used to know, who was to all outward appearances an exemplary Christian, that for ten years or more he had been a deceiver and practiced all manner of thefts and frauds. For the greater portion of that time he covered up his deeds so entirely that his intimate associates never suspected him. But Gods eye was on him. He which searcheth the reins and hearts was watching him, and by and by He poured upon him the white light of Gospel truth, and brought him under such conviction that he was compelled to cry out, confessing his own sins.
Joseph Clark, our missionary to Africa, was reading to the natives one day, Thou seest us in the darkness as in the light, and they were repeating the words after him. But at this sentence they added, Thou seest us not in the darkness as in the light. Clark read it over, supposing they had misunderstood him, Thou seest us in the darkness as in the light. They rendered it a second time, Thou seest us not in the darkness as in the light. And when Clark explained to them that God could see in the dark, they smiled and said, At night, it is very dark in our houses. Poor Africans! They were only making the mistake in their philosophy that many an American, many a church member makes, namely, that of acting as if sin could escape Gods eyes.
L. A. Banks tells of a beautiful young woman who sat for a photograph. The artist found that the proof showed her face strongly mottled. Knowing that her complexion was clear, he repaired to her house to try his camera again, when her mother meeting him at the door informed him that she was in bed breaking out with the measles. What had escaped the human eye, the keen searching eye of the camera had caught. And we may be sure that when God looks upon His Church, with the eye that searcheth the reins and heart, He sees every disease that mars the beauty of this affianced Bride. And though it be covered away from the eyes of men, He mourns because of it.
At sight of sin, God cannot be silent. You remember how it was with the first sin, when the disobedience of Eve came abroad. They heard the voice of the Lord God; and when they came out of their hiding, His question was, Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? And when they confessed, His curses followed.
Henry Van Dyke, in his book, The Gospel for a World of Sin, says, One thing is clear in the Book of Genesis. By whatever method we translate its records, their meaning is the same. They show a vision of human sin, conflict, and suffering, against a Divine background of offended love, righteous indignation and just retribution. * * The more God loves men and women, the more He must hate the evil which mars His image in their characters and defeats His design in their lives. We should not be surprised, therefore, to hear Him speak against the iniquities of the Thyatiran Church, and we are not surprised when His wrath burns against the sins that stain the escutcheon of present-day saintship.
Our God shall come, and shall not keep silence: a fire shall devour before Him, and it shall be very tempestuous round about Him.
He shall call to the heavens from above, and to the earth, that He may judge His people (Psa 50:3-4).
CHARACTER DETERMINES CHRISTS ACTION
Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.
And I will kill her children with death; and all the Churches shall know that I am He which searcheth the reins and hearts; and I will give unto every one of you according to your works.
But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden.
But that which ye have already, hold fast till I come.
Character always determines the relation men sustain to Christ. I believe in church membership, but when judgment comes that will enter very little into Christs action, whereas character will determine it.
Mr. Moody says, When Daniel died in Babylon, no one had to hunt up any old church records to find out if he was all right. When Paul was beheaded by Nero, no one had to look over the register. On the other hand, no one thinks Pontius Pilate was a saint simply because his name is in the creed.
Against the wicked Gods Word is gone out. The condemnation of the evildoers in this Church was only in confirmation of Gods teaching in the Old Testament, where He said,
The ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.
For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish.
According to this Scripture, the righteous have a double reward.
And he that overcometh, and keepeth My works unto the end, to him will I give power over the nations:
And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers.
He shares His Kingship with the righteous. I noticed in the Minneapolis Journal some years since, a cartoon representing two Kentucky candidates, Goebel and Taylor, in a vain endeavor to make the wreath of election cover both their heads. Below was written, Not quite big enough for both of them. But the wreath of Christs authority is so ample that He purposes to share it with the saved.
When King George the Third was crowned, he called all the peers of his realm together and he put a crown upon each, and reminded each that it was his right to reign, as a subordinate to himself. And is it not written, of the work of Christ, in saving men out of every kindred, and tongue, and people, and nation thou * * hast made us unto our God kings and priests: and we shall reign on the earth?
The second reward of the saved is Christ Himself. And I will give him the Morning Star. Perhaps you have often wondered what that meant? Of what earthly use a star would be to one of Gods children? But, if you will look into this same Book (Rev 22:16), you will find that Christ is here offering Himself with all His wealth of love, and power, to His people, for He has said, I am the root and the offspring of David, and the Bright and Morning Star.
The man who receives Christ should be wanting in nothing. He may be weak, but Christ, whom he has received, is Power. His affection may be at fault, but Christ has perfect love; his knowledge of the truth is deficient, but Christ is the Truth; his belief feeble, but Christs faith is wanting in nothing. It was a sage thing that Rev. J. B. Murch, of my church, used often to say in our prayer meetings, Brethren, there is something better than the blessing, it is the Blesser; there is something better than the gift, it is the Giver.
To receive Him, is to receive all fulness, and He is offering Himself. He that overcometh, that keepeth My works unto the end, ** I will give him the Morning Star, that is, I will give him Myself. Oh, brethren, that is Heavens best Gift. The man who has that reward has everything. The man who has it not has nothing. Christ is our baptism, For as many of you as have been baptized into Christ have put on Christ. Christ is our Life. I live; yet not I, but Christ liveth in me (Gal 2:20).
Christ is our Righteousness. Christ Jesus, who of God is made unto us* * righteousness (1Co 1:30). Christ is our Sanctification. Whosoever abideth in Him sinneth not. Christ is our Glorification. For the Lord Himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first (1Th 4:16). All we need is ours in Him.
John Mason knew what was the promise of the Word when he wrote:
Ive found the Pearl of greatest price:My heart doth sing with joy;And sing I must, for Christ is mine, He shall my song employ.
Christ is my Prophet, Priest and King, My Prophet full of light;My great High Priest before the throne:My King of heavenly might.
Christ is my Peace: He died for me, For me He gave His Blood:And, as my wondrous sacrifice, Offered Himself to God.
Christ Jesus is my all in all, My comfort and my love:My life below, and He shall beMy joy and crown above.
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL AND EXEGETICAL NOTES
Rev. 2:18. Thyatira.Situated between Pergamos and Sardis. Inscriptions show that it contained many corporate guilds, one being that of the dyers. Apollo was specially worshipped, as the sun-god, under the Macedonian name of Tyrinnas. Son of God.This name solemnly affirms His Divine power, as well as right, and prepares for the promised bestowment of power, in Rev. 2:26. Eyes.A figure representing His omniscience, and especially the intensity of its searching. Feet.Figure representing the firmness of His tread who comes in judgment. Feet of Chalcolibanus. An aspect of stern sovereignty marks this epistle.
Rev. 2:19. Work.Divided into two setsactive: charity and service; passive: faith and patience. Ephesus had failed in the second set? this Church was stronger in the second than in the first. It would seem that on the passive side they were even weak; permitting things that put them in peril.
Rev. 2:20. Woman Jezebel.More exactly, thy wife Jezebel. Probably a party in the Church is referred to which was led by an unscrupulous woman. It is necessary to remember that traditions had grown up around the person of Jezebel, and these, rather than the actual history, are referred to. Seduce my servants.The teachings of St. Paul show how liberty in sensual indulgence, in its two forms, was a cause of constant anxiety in the Early Churches.
Rev. 2:22. Bed.Of sickness and suffering. The figure is in keeping with the sin, and suggests a fitting and answering punishment.
Rev. 2:23. Children.Her disciples; those who take up with her teachings, and follow her ways. Death.In forms that would clearly indicate Divine judgment.
Rev. 2:24. Deep things.Probably these heretical teachers boasted of knowing the deep things of God, so they are satirised as the deep things of Satan. Other burden.See Act. 15:28, seqq.
Rev. 2:26. My works.Not the works of any self-willed teacher. There must be simple and supreme loyalty to Christ, and that involves loyalty to everything that is self restrained and pure. Christ gives power over self and sin. Over the nations.This is a figure of speech. The individual triumph over all individual and all combined immoral forces and influences is pictured as a rule over riotous and violent nations (Compare Psalms 2). Those who, like their Master, refused to win power by doing homage to wrong (Mat. 4:3-10), would share the nobler sway which He now established. Morning star.Used of Christ Himself in Rev. 22:16. The symbol of sovereignty on its brighter and more benignant side, and therefore the fitting and necessary complement of the dread attributes that had gone before.
MAIN HOMILETICS OF THE PARAGRAPH.Rev. 2:18-29
Praise and Blame for Thyatira.Lydia, the first Christian convert in Europe, was a purple-seller of this city of Thyatira, which was famous for its dyeing works, especially for purple or crimson. Inscriptions found on the spot bear witness to the existence of a guild, or corporation, of purple-sellers, with which Lydia may have been connected. The city stands on the river Lycus, and it is situated on the borders of Mysia and Ionia, a little to the left of the Roman road from Pergamos to Sardis. It was founded by Seleucus Nicator after the Persian Empire had been destroyed by Alexander the Great. From the names that appear on their monuments, the inhabitants seem to have presented a greater mingling of races than was commonly to be found, and included Macedonians, Italians, Asiatics (in the narrower sense of that word as including the inhabitants of the pro-consular province of Asia), and Chaldans. The chief object of their cultus was Apollo, worshipped as the sun-god, under the Macedonian name of Tyrinnas. An interesting discovery, in connection with the religious rites of the city, materially helps in explaining the allusions made in the epistle. Outside the walls stood a small temple dedicated to a Sibyl, a woman who was supposed to have the gift of prophecy. This temple, or church, was in the midst of an enclosure, called the Chaldans Court, and the Sibyl, who was called Sanbethe, is sometimes said to be Jewish, sometimes Chaldan, and sometimes Persian. The inference to be drawn from this is, that some corrupted Jews of the dispersed tribes had introduced from Chalda or Persia a religion which was a mixture of Judaism and heathenism. It is not improbable that this Sanbethe, or her school, had at Thyatira a place dedicated to the promulgation of a religion which was an admixture of Orientalism and Judaism, with some importations from the Greek and Roman rites, and even with some kind of appropriation of Christian ideas, forming altogether a system similar to those which the various sects of Gnostics soon afterwards established. And, this supposition being correct, it is then easy to see how Jewish Christians of the Church of Thyatira might be affected with this heresy, and fail to offer to it the opposition which it ought to have received from a Christian community. Dr. Tristram describes the present city, and its surroundings, as seen when approaching it from Pergamos. Diverging a little to the right, the broad valley of the Hyllus opens to view, and as we look down in spring or summer, we see before us a panorama resembling in kind, though not equal in extent and grandeur to, the travellers first glimpse of Damascus. The eye tracks across the plain the silver thread which marks the course of one of the effluents of the Hyllus; and in the centre are the crowded white roofs of a widespread Turkish city, with here and there a minaret towering in the midst, and many a clump of tall cypresses raising their funeral plumes on high; while the whole is girt with a fringe of orchards, and watered gardens, over which the silver mist, drawn down by the sun, hangs in a thick, quivering cloud. This is Akhissar, the white castle, the ancient Thyatira. That city, or rather the Christian Church in that city, was in the immediate Divine inspection. All about the rites of Apollo, and all about the seductions of Sanbethe, was known to Him who walketh among the golden candlesticks. We may see
(1) the form in which the Living Christ is presented in His relation to this Church;
(2) the things in the Church life which He could commend; and
(3) the things which caused Him grave anxiety, and called for His severe reproof.
I. The form in which the Living Christ presents Himself to this Church.The general symbolical appearance of the Living Christ, as present in His Church, is given in the first chapter, and certain portions of the description are taken to indicate the special relation of the Living Christ to each particular Church. We Westerns speak so little in the language of symbols, that it is often difficult for us to understand them, or to get their precise adaptations. Two things in the figure of the Living White One are recalled to mind in presenting the message to Thyatira: Who hath His eyes like unto a flame of fire, and His feet like fine brass, or burnished brass (R.V.). In the first chapter the symbol is given in a fuller form: His eyes were as a flame of fire, and His feet like unto burnished brass, as if it had been refined in a furnace. The eyes of flame seem to indicate a severity of inspection; and the feet like burnished brass may indicate the determination to tread down the evils which the searching eyes may discover. The feet of Chalcolibanusthat is the peculiar word usedshall crush the enemies of God as though they were the vessels of a potter. Dean Blakesley thinks that the special description was determined by the character of the worship of Apollo in this city. He thinks there was a statue of Apollo, of gold and ivory, or of wood or marble, richly gilt; that this shone with a dazzling brightness, and that the eyes like a flame of fire, and the feet like fine brass were meant to present the image of the Lord of the Churches as yet more glorious and terrible. There is certainly a tone of severity, as well as of searching, in the epistle. A purpose to burn up, and tread down, the moral evils which were so seriously imperilling the life of the Church. There are some evils in Church life which must be dealt with vigorously. No gentle hand will do. They are corrupting forces, and must be trampled down. If we may take the idea of this prophetess Sanbethe morally corrupting the people with her idolatrous and immoral system, we can well understand that Christs inspections of that Church must be as with a flame of fire, and His dealings with that Church as the treading of burnished feet. We should never hesitate to associate the holiest severities with the Lord Jesus Christ. The very perfection of love makes it stern and severe against all wrong-doing, and especially against all evil that is doing an actively corrupting work. Its activity must always be met by a more than answering activity of goodness, in resisting and rooting it out.
II. The things in the Church life at Thyatira which the Living Christ could commend.It is interesting to notice that they were very much the things which St. Paul could commend in writing his letter to the Philippians. Loving ministrations, patient endurance, warm-hearted faith, the more feminine graces of the perfect Christian character. But when this is seen, the sternness of the closing portion of the epistle to Thyatira is explained. The Church needed to be aroused. The sterner, masculine graces were called into exercise by the Churchs peril. It is a serious mistake for a Church to develop active graces to the neglect of the passive; but it is as perilous a mistake for a Church to settle down into the enjoyment of Christian peace and Christian privileges, heedless of moral evils that may be making serious inroads upon itas perilous a mistake to develop only passive graces, feminine graces, to the neglect of those that are manly, active, and strong. There is a righteous zeal against evil which Churches should exhibit; and Christ puts into His Church the power and the right to judge and condemn. These are the things in the Church at Thyatira upon which the Living Christ can look with complacency. I know thy works, and thy love, and faith, and ministry, and patience, and that thy last works are more than the first. Three things seem to be expressed in these terms:
1. Service;
2. Character;
3. Growth.
1. Service. The Living Christ saw this Church realising the ideal of a Christian Church in its works and ministry. The works may, indeed, suggest good conduct as the expression of sincere and active faith; but it seems better to take it as meaning works of charity, and works of witness for the truth in Christ. Then ministry would mean loving readiness to serve and help one another in all the various anxieties, distresses, sufferings, which constantly come into the human lot, and which even made a special experience in those early Christian days. That is always commendable in a Christian Church. Its members ought to love one another in the sense of being ever ready to minister to one another. And its members ought all to recognise that they are put in trust with the gospel, and are bound to witness to it by attractively holy living, and by all gracious persuasions. In the Church of Christ, the voicethe inspiring voiceof the Living Lord should ever be heard saying, Ye have not chosen Me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain. This is praiseworthy. Thyatira was a working Church; it was found working in all-loving ministries, within its circle, and in all loving service beyond it.
2. Character. Three words are used to indicate their high level of Christian attainment, but all three belong to the feminine, or passive, graces: Love; Faith; Patience. If we find other names for them, we may call them Gentleness; Dependence; Submission;the very things that are essential to all Christian character that can be called beautiful. Things that give the Christian professor a certain kind of strengtha very admirable kind of strength, but not precisely that kind of strength which is required in dealing with public evils, moral evils. Christs commendation ever rests upon gracious character. Of that we may be sure. It is, indeed, one supreme purpose of the communion of saints to cultivate saintliness of character, the holiness without which no man shall see the Lord or win the loving approval of Him who is ever walking amid the candlesticks. The Churchs concern is the character of its members. The Churchs safety lies in the character of its members. The Churchs power is the witness made by the character of its members.
3. Growth. This is indicated in the singular expression, and that thy last works are more than the first. This was a great thing to say. For a Church to stand still is for a Church to go back. Its only security lies in its keeping going forward. It is full of comforting for this Church at Thyatira that Christ could recognise advance and growth; because that is precisely what both Churches and individual Christians are usually altogether unable to recognise for themselves. They cannot institute befitting comparisons. To them the past of Christian life and feeling is apt to loom large, and the present can seldom be estimated fairly. It is full of good cheer for us, too, if Christ sees that our present is an improvement on the past; if the last is better than the first. Very encouraging is the Divine estimate of the loving, devout, ministering, and almost saintly, Christians at Thyatira. One almost wishes it had not been necessary to turn and deal so severely with evils which, if not actually in the Church, were closely and perilously related to itdid, indeed, affect some, and perhaps some of the principal, members of it.
III. The things which caused the Living Christ grave anxiety and called for His severe reproof.We must satisfy ourselves with a general understanding of the mischievous influence that was at work, and not dwell too closely on the figures of speech that are employed to describe it. It is clear that there was some mischief-making Jewish Christian teacher in the town; and it seems to have been a woman professing occult powers. She is likened to Jezebel, and her influence is likened to that of the Phnician priestess and princess, who brought the degrading rites of Astarte into the land of Israel, and wholly corrupted the people who should have been holy unto the Lord. Whatever this womans teachings may have been intellectuallyand of that we can form no sufficient judgmenttheir influence was bad, very bad, morally. She evidently taught that the Christians were in bondage, and needed liberty. They were an isolated section of Society, and took no part in the so-called pleasures of Society. They had scruples about their eating, and scruples about their relationships, and they needed to have these scruples put away, and just to be men and women, with passions and pleasures like other men and women; they needed to be able to eat what they liked to eat, and to do what they liked to do. This was the practical result of Sanbethes licentious and idolatrous teachings, permissions, and example. How far this degrading influence had gone does not quite appear. The message seems to indicate that the elder or pastor of the Church, and a goodly number of the members, had kept themselves from the evil influence. The Living Lord says this: To you I say, to the rest that are in Thyatira, as many as hare not known, this teaching. Some, let us hope a great many, were faithful among the faithless found. Dean Plumptre suggests that the Agap, or love-feasts, of the Church were stained, as the hints in 2Pe. 2:13-14, and Jude Rev. 2:12, not obscurely intimate, with the perpetration of fathomless impurities, in which this so-called prophetess was herself a sharer, as well as the leader. What we need to see, is, that idolatry finds, and ever has found, its congenial atmosphere in self-indulgence and licentiousness; that even false and unworthy presentation of Christianity finds, and ever has found, its support in an intellectual and moral liberty, which has always tended to generate into licence, and that Christianitythe Christianity of Christcan only live in a pure moral atmosphere, and may always be judged by the fruits unto holiness, which it produces wherever it is established. The religion which does not tend to make pure lives, pure homes, pure Churches, and pure Society, has no right to be called Christianity. But the point of impression for the Church at Thyatira, which has its practical application for us, is this. The evil in its midst must not be left alone. It must not be left to grow into ruinous power. It must be dealt with vigorously, and at once. It must be resisted manfully. The Living Christ lays no other burden upon them, but he does lay that burden. Relative to the moral evil in its midst, whatever form it may take, every Church of Christ must be manly. It must be Christly as the Christ who drove out the money-changers and dove-sellers when they defiled the holy Temple. And they who, striving against all moral evil in their midst, overcome, have this for their reward. The Christian life in them gains the full development; the strong things are harmoniously cultured with the gentle. They win authority as well as submission; are now nourished all round into the entire image of Christ, and become strong to resist evil, and to witness for purity, as Christ was strong. To him that overcometh is given the morning star, the sign of victory over all darkness, all nighteverything evil.
SUGGESTIVE NOTES AND SERMON SKETCHES
Rev. 2:20. Jezebel.The best editors decline to adopt the reading thy wife. The name of Ahabs idolatrous wife is here plainly a symbolical name. Except in Jehus taunt (1Ki. 9:22), which need not be meant literally, there is no evidence whatever of Jezebels unchastity. A great point of this is, however, made in Peter Baynes poem on Jezebel. It would seem to be the intimate relation which the woman adverted to sustains to the Church that appears to give occasion for the appellation . The woman in question, whose proper name (probably from motives of delicacy) is withheld, was evidently one who assumed the office of a public teacher ( ), and gave herself out (for so it is said) as an authorised .
Rev. 2:24. Depths of Satan.The heretics condemned in the preceding verses were doubtless a sect of those who called themselves Gnostics, probably at this time, certainly in the next generation. They contrasted knowledge of the depths, or deep things of God (1Co. 2:10), with the faith of the orthodox in the plain, simple doctrines that were openly preached to the world. The Lord answers that the depths of knowledge that they attained were depths, not of God, but of Satan. It is to be remembered that the Gnostic systems of the second century, and probably those of the first also, included a strange mythology of half personified abstractions, and it may be that the Lord rather identifies one of these with Satan than substitutes the name of Satan for that of God. It appears from Irenus that the Gnostics of his time talked of the deep things of Depth, as well as the deep things of God. It is curious that the phrase, the depths of knowledge is quoted from the great Epbesian philosopher, Heraclitus: possibly it was owing to his influence that such notions found a congenial home in Asia Minor.W. H. Simcox, M.A.
ILLUSTRATIONS TO CHAPTER 2
Rev. 2:18. Thyatira.The appearance of Thyatira, as we approached it, says Arundell, was that of a very long line of cypresses, poplars, and other trees, amidst which appeared the minarets of several mosques and the roofs of a few houses at the right. On the left, a view of distant hills, the line of which continued over the town; and at the right, adjoining the town, was a low hill, with two ruined windmills. Thyatira is a large place, and abounds with shops of every description. The population is estimated at three hundred Greek houses, thirty Armenian, and one thousand Turkish; nine mosques, one Armenian, and one Greek church. We visited the latter; it was a wretchedly poor place, and so much under the level of the churchyard as to require five steps to descend into it. We intended to give the priest a Testament, but he seemed so insensible of its worth that we reserved it, as it was our only remaining copy, and bestowed it afterwards much better. Very few of the ancient buildings remain here; one we saw, which seems to have been a market-place, having six pillars sunk very low in the ground. We could not find any ruins of churches; and, inquiring of the Greeks about it, they told us there were several great buildings of stone under ground (which we were very apt to believe, from what we had observed in other places), where, digging somewhat deep, they met with strong foundations that, without all question, have formerly supported great buildings. I find, by several inscriptions, that the inhabitants of this city, as well as those of Ephesus, were, in the times of heathenism, great votaries and worshippers of the goddess Diana. The city has a very great supply of water, which streams in every street, flowing from a neighbouring hill. It is populous, inhabited mostly by Turks, few Christians residing among them; those Armenians we found here being strangers who came hither to sell sashes, handkerchiefs, etc., which they bring out of Persia. They are maintained chiefly by the trade of cotton wool, which they send to Smyrna, for which commodity Thyatira is very considerable. It is this trade, says Rycaut, the crystalline waters, cool and sweet to the taste and light on the stomach, the wholesome air, the rich and delightful country, which causes this city so to flourish in our days, and to be more happy than her other desolate and comfortless sisters. Hartley remarks, The buildings are in general mean, but the place in which we are at present residing is by far the best which I have yet seen. The language addressed to Thyatira is rather different from that of the other epistles. The commendations are scarcely surpassed, even in the epistle to Philadelphia, while the conduct of some was impious and profligate. The Church thus exhibited a contrast of the most exalted piety with the very depths of Satan.
CHAPTER 3
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Strauss Comments
SECTION 7
Text Rev. 2:18-29
18 And to the angel of the church in Thyatira write:
These things saith the Son of God, who hath his eyes like a flame of fire, and his feet are like unto burnished brass: 19 I know thy works, and thy love and faith and ministry and patience, and that thy last works are more than the first. 20 But I have this against thee, that thou sufferest the woman Jezebel, who calleth herself a prophetess; and she teacheth and seduceth my servants to commit fornication, and to eat things sacrificed to idols. 21 And I gave her time that she should repent; and she willeth not to repent of her fornication. 22 Behold, I cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of her works. 23 And I will kill her children with death; and all the churches shall know that I am he that searcheth the reins and hearts: and I will give unto each one of you according to your works. 24 But to you I say, to the rest that are in Thyatira, as many as have not this teaching, who know not the deep things of Satan, as they are wont to say; I cast upon you none other burden. Nevertheless that which ye have, hold fast till I come. 26 And he that overcometh, and he that keepeth my works unto the end, to him will I give authority over the nations: 27 and he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers; as I also have received of my Father: 28 and I will give him the morning star. 29 He that hath an ear, let him hear what the Spirit saith to the churches.
Initial Questions Rev. 2:18-29
1.
What were the commendable characteristics of this congregation Rev. 2:19?
2.
The Lord acknowledged that the Church in Thyatira was a progressing congregation. But they failed to keep the doctrine and life of the Church pure. Is there anything so insignificant that we can let it pass by when it effects the belief and life of the Church?
3.
How is the individual Christian to be judged Rev. 2:23?
4.
Was the whole Church at Thyatira infected with deadly disease of false doctrines of Jezebel?
5.
To what event does the phrase till I come Rev. 2:25, refer?
The Church in Thyatira
Chp. Rev. 2:18-29
The next congregation to receive the analytic glance of The Lord was the Church in Thyatira. Lydia, the first Christian convert from Europe was from Thyatira (Act. 16:11-15). Pliny called this city an insignificant city. Almost nothing is known of this city, therefore it is difficult to provide background information. But we do know that Thyatira was situated at the mouth of a valley which directly connected the Caicus and Hermus Rivers. A great road from the Byzantium (or Eastern Roman Empire) to Smyrna ran through this city making it easily accessible for evangelistic purposes. The province of The Lord utilized the great road-ways in the ancient Greek world.
Rev. 2:18
I am sure that the congregation in Thyatira would never have forgotten the day the postman of Patmos delivered this letter.
A new title of our Lord appears here The Son of God. (We shall discuss the titles of our Lord in a Special Study at the close of this volume.) This is a categorical assertion of the deity of Christ. The remaining imagery of this verse is to be found also in chapter Rev. 1:14-15. There we were told that one like unto the son of man was revealing the plan of the ages to John.
Rev. 2:19
The Lord highly praised this congregation. They exhibited self-less love and the faith and the service (ministry we in the Restoration Movement need to make a serious study of The Biblical Doctrine of the Ministry immediately in this generation.) Christ declared that they were a growing congregation and they were doing more now than before. They were to be commended for not using the past as a measuring rod for what can or ought to be done for Christ. In the seventh decade of the 20th century many among us are guilty of using the past as a criterion of where we are now with respect to growth and visible success.
Rev. 2:20
This highly rated Church had a surprise coming. Christ had something against them. What was it? They were not as concerned about the purity of their doctrine as they ought to have been. The one calling herself a prophetess Jezebel was seducing the saints. Christ said that you are continually permitting (apheis sing. ind. present tense each one of the congregation is charged with permitting this heresy to continue in the church). Johns imagery takes us back to that infamous Jezebel, wife of King Ahab of Israel. She is so deceptive that she teaches (pres. tense continuously teaches) and continuously deceives (plana could be either sing. subj. pres. or sing. ind. pres.) my slaves (lowly servants) to commit fornication (porneusai 1st aor. inf.) or an act of fornication the use of the aorist tense points to the fact that they had not repeatedly committed fornication) and to eat idol sacrifices. (Paul provides us with the revealed attitude toward eating idol sacrifices in 1Co. 8:1 ff; 1Co. 10:4 ff.)
Rev. 2:21
Christ said I gave her time in order that she might repent, (hina, clause or a purpose clause) but she did not wish to repent of her fornication.
Rev. 2:22
Look here, I am casting her into a bed, and the ones committing adultery (moicheuontas adultery, this is not the same word as is found in Rev. 2:20 porneusai fornication) with her into great affliction. This reveals the two actions of the Lord in Judgment casting her into bed and those guilty of immorality with her into great affliction. This act of judgment was conditional. Unless (ean m) they shall repent out of her works (out of ek; ants her, not their). Clearly repentance is not merely being sorry for some deed; true repentance results in changed behavior.
Note: The present author is preparing an exhaustive analysis of the vocabulary and theology of repentance for a work on Biblical Theology which he is writing at present. The basic Hebrew word, Teshubah does not mean precisely what the Greek Metanoia does. The Roman Catholic Church has finished the task, which was started by early Church Fathers, that of distorting the Biblical doctrine of repentance into the sacramental theology of penance. For a history of the doctrine of Penance see Oscar R. Watkins, A History of Penance from the Whole Church to 1215. This two volume work begins with the N.T. literature and moves up to 1215 A.D. Burt Franklin, New York 25, N.Y. reprinted 1961, originally printed in London in 1920.
Repentance was one of the great Biblical doctrines which caused Luther to revolt against the Roman system of works and mere penance. For his heated discussion see his letter to Stanpitz, May 30, 1518.
Rev. 2:23
All the Churches (plural not merely the seven churches but all congregations) will know of Christs righteous indignation. He continues with an emphatic declaration that I am the one searching (continually searching) the reins (literally nephrons kidneys) and hearts, and will give to each one of you according to your works. The organs of the body were used in Hebrew Psychology to refer to the seat or place of thoughts, feelings, etc.
Rev. 2:24
Christ raised His voice in warning those in Thyatira who had not committed the acts of immorality which are under his judgment. Those who were still pure did not know about (had not personally experienced the deep things of Satan. This is probably another reference to evil Gnostic cults which dominated the Spiritual lives of so many in that congregation. They had apparently paid no heed to Christs words to be in but not of the world.
Rev. 2:25
Christ said that their burdens were so great that I am not casting on you another burden. That great little word nevertheless (pln) what you have at this present time hold (kratsate 1st aor. act. imperative they plural were commanded to hold on to it at all costs do not surrender it) until I shall come (the particle an shows that the time of his coming is not certain). Christ promised that He was coming again so hold on. The suffering will not compare with the glory which shall be those that love His appearing. This also applies to the persecuted Christians on all far-flung mission fields today.
Rev. 2:26
Christs immutable promises are here set forth only for the faithful. The person who used to be a good church member will receive the wrath of God, not the crown of life. To whom are the promises given? The one continually overcoming and the one continually keeping my works until the purpose of God has matured or been fulfilled. (telous, the end or that which is fulfilled or matured.) Christ will give the faithful servant power or authority over the nations (ethnn literally the Gentiles and probably in contrast to true spiritual Israel see Romans chp. 911).
Rev. 2:27
The great Shepherd of the sheep will shepherd them with an iron staff, as the clay vessels (or vessels of the potter) are broken (suntribetai, sing. pass. present ind.). The 1901 translation is not exactly correct.
Rev. 2:28
The morning star is probably Christ. (See Rev. 22:16 Christ says ho aster ho lampros ho prinos the bright morning star.)
Rev. 2:29
The conclusion to this letter is the same as the others.
Review Questions
1.
What new title for Christ appears in Rev. 2:18? What does it mean or imply about the person of Jesus?
2.
Would most contemporary N.T. congregations feel satisfied with the commendations given to Thyatira by our Lord Rev. 2:19?
3.
Was the doctrine of this congregation orthodox or right teaching Rev. 2:20?
4.
What does Paul tell us about eating idol sacrifices in 1Co. 8:1 ff? What does it say about the condition of the Church in Thyatira?
5.
Name and discuss the two acts of the Lords judgment mentioned in Rev. 2:22?
6.
What will the basis of judgment be according to Rev. 2:23?
7.
What does Christ promise the faithful Christian Rev. 2:26?
8.
Who is the morning star Rev. 2:28?
Special Study
The Word of God and Death!
Heb. 9:27 (Greek Text) And as it is reserved (or appointed) to men once to die and after this judgment (there is no verb cometh in the text.)
What is the Hebrew view of man? How does Hebrew anthropology relate to the Old Testament view of death?
The Old Testament view of a wholistic man antedates the contemporary views of man by over 3000 years. Faculty Psychology has fallen; and the dynamic view of man has prevailed since Freud. There is an inrefutable interaction between body and spirit. H. Wheeler Robinsons essay on Hebrew Psychology (see The People and The Book, ed. A. S. Peake, Oxford, Clarendon Press, 1925) clearly states the Old Testament case for a dynamic view of man as interpretation of body and spirit. (See for an exhaustive study of Hebrew Psychology J. Pedersens Israel, Its Life and Culture, Oxford, 194647, 2 volumes These are indespensible volumes.)
The Old Testament doctrine of corporate personality is an essential aspect of biblical anthropology. The Old Testament view of the relation of sin (Adams and the individuals) to death is crystal clear. This view stands in irreconcilable contradiction with the naturalistic notion of death as a natural phenomenon. The scholarly works of R. H. Charles (A Critical History of The Doctrine of A Future Life, 2nd edition, 1913) (not the 1899 edition); L. B. Paton (Spiritism and the Cult of the Dead in Antiquity, MacMillan, 1921); Edmund F. Sutcliffe, (The Old Testament and Future Life London, Burns Oates and Washbourne, LTD, 1946); Robert Mortin-Achard (De la Mort, A la resurrection de apres lAncien Testament Neuchatel et Paris Delachaiux et Niestle, 1956) all agree in their critical evaluation of the available Old Testament materials. The classic work of Charles, and the work of the Catholic scholar Sutcliffe, and the protestant scholar Nortin-Achard concur in a negative critical attitude to the biblical literature. Those of us who believe that the Scriptures are the Word of God can readily learn the biblical view of death by a perusal of its pages.
The Hebrew term nephesh and its derivatives communicate the spiritual aspects of man. Another vital term which speaks of mans spiritual life is ruach. Ezekiels valley of dry bones was inanimate until the four winds (ruachoth) brought ruach and life returned. Ruach and nephesh over lap in speaking of the volitional and emotional range of human existence. Neshamah (Gen. 2:7) is the God breathed factor of human life. There is no mind/body dualism in the Hebrew view of man. Other Hebrew terms which would require examination, if our study was to be thorough, are dam (blood), basar (flesh), geviyyah which is the basic term for body, living or dead, occurs only fourteen times in the Old Testament.
Greek influence is apparent in the doctrine of man in Apocrypha and Pseudepigrapha. In this extra biblical literature the soul becomes mortal and it is pre-existent. This is strict Platonism! Rabbinic Judaism perpetrates the two views mentioned above in the Apocrypha and Pseudepigrapha. The major difference between the above two bodies of Literature is found in the Rabbinic emphasis upon the heart as the battle ground between good and evil.
The New Testament view of death stands firm upon its Old Testament foundation. The New Testament doctrine of man and the resurrection includes the biblical teaching concerning the use of psuche (soul), pneuma (spirit), sarks (flesh), soma (body), suniodesis (conscience), nous (mind), esu anthropos (the inward man). Dr. S. D. F. Salmonds The Christian Doctrine of Immortality is still the best single source for study. Dr. Wilbur M. Smiths article on resurrection, found in Bakers Dictionary of Theology, 1960, pp. 448456 is an excellent survey of the issues regarding the biblical doctrine of the resurrection. The New Testament teaching about man and the resurrection of the dead through the work of Jesus Christ is a unique phenomenon in the world of the apostolic church.
The Hebrew word for death maweth and the Greek Thanatos both expresses observable, physical death.
From Genesis to Jesus the wages of sin is death (Rom. 6:23). Paul declares (1Co. 3:21-22) that death is a human possession. This is one possession that men would gladly surrender! Paul asserts that unbelievers are dead because of sin (Eph. 2:1; Col. 2:13). Jesus declared that the Prodigal was dead, but is alive forevermore (Luk. 15:24; Luk. 15:32). John saw Jesus open the fourth seal (Rev. 6:8) and he saw Death on a pale horse and he had authority over one quarter of the earth. Sin is inseparably related to the biblical doctrine of death. Christian hope is grounded on the atonement of Christ and His victory over death the reigning monarch. Death has been dethroned by the work of Christ. Paul makes this apparent in Rom. 6:9, Christ being raised from the dead dieth no more; death no more hath dominion over him.
The biblical teaching is grounded in the resurrection of Christ which assures every Christian of the resurrection of the dead. The New Testament does not teach the immortality of the soul, in the Platonic sense, but rather the resurrection of the body.
Death be not Proud for Thou art overcome! All the forged fetters of darkness could not hold its prey! The power of death has been dissipated; its strength has been spent. Paul says But is now made manifest by the appearing of our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the Gospel. (2Ti. 1:10)
Contemporary Man is pre-occupied with death, and a repudiation of the Christian view of man, hope, death, resurrection. The Postman of Patmos was pre-occupied with declaring that because of Christ death shall be no more (Rev. 21:4)!
Tomlinsons Comments
The Church in Thyatira
Text (Rev. 2:18-29)
18 And to the angel of the church in Thyatira write: These things saith the Son of God, who hath his eyes like a flame of fire, and his feet are like unto burnished brass: 19 I know thy works, and thy love and faith and ministry and patience, and that thy last works are more than the first. 20 But I have this against thee, that thou sufferest the woman Jezebel, who calleth herself a prophetess; and she teacheth and seduceth my servants to commit fornication; and to eat things sacrificed to idols. 21 And I gave her time that she should repent; and she willeth not to repent of her fornication. 22 Behold, I cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of her works. 23 And I will kill her children with death; and all the churches shall know that I am he that searcheth the reins and hearts: and I will give unto each one of you according to your works. 24 But to you I say, to the rest that are in Thyatira, as many as have not this teaching, who know not the deep things of Satan, as they are wont to say; I cast upon you none other burden. 25 Nevertheless that which ye have, hold fast till I come. 26 And he that overcometh, and he that keepeth my works unto the end, to him will I give authority over the nations: 27 and he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers; as I also have received of my Father: 28 and I will give him the morning star. 29 He that hath an ear, let him hear what the Spirit saith to the churches.
INTRODUCTION
While we have no account of the establishing of the church in Thyatira, it is likely it began when Lydia and her household returned from Philippi, for certainly she was considered faithful by Paul. So she certainly would be expected to establish the church, in her home city Thyatira.
The Salutation
This is the longest of the seven letters. It reveals further the methods employed by the great Adversary, exposing the depth of Satan.
Rev. 2:18 In this salutation it is noteworthy as being the only time in the apocalypse that Christ is presented as the Son of God. He, as the Son of God, is also described as He, who hath his eyes like a flame of fire and his feet are like unto burnished brass.
The combination of these two symbols is very significant. The symbols strikingly present the Lord as the One whose eyes search out every evil deed, and whose feet trample in judgment upon the wicked deeds of men.
There is a special reason, why He introduces Himself to this church period as the Son of God. It is because of the peculiar conditions found in the Thyatira period.
We must remember always that each of these seven churches is but a type of a succeeding church period, each revealing something in the affairs and history of the church through the ages.
Here in this letter we are given to see the inception of that masterpiece of Satans deception, that monstrous heresy, which reached fruition in what we know today as Romanism.
Rev. 2:19 Christ begins with the statement: I know thy works and charity, and service, and faith and thy patience and thy works; and the last to be more than the first. All these are peculiarly characteristic of the Roman Church. But you will note that her works are mentioned twice. While works are mentioned of other church periods, this is the only double reference to works. There is a reason.
A prominent feature of Romanism is its insistence upon works, and works that are wholly unlike those required of the New Testament church.
The works of the Roman church are derived mainly from pagan sources. This is not surprising when we remember our study under the Pergamos period how Constantine, the pagan Roman Emperor, embraced Christianity, not because of conversion, but because of a victory at Milvian Bridge. The unregenerated pagan flooded the church with pagan ceremonies and practices. In proof of this we quote from the Externals of the Catholic Church, Her government, ceremonies, festivals, sacramentais, and devotions, by Rev. John F, Sullivan of the Diocese of Providence, second edition, Revised to conform to the new code of Canon Law. This is published by P. J. Kenedy & Sons New York 1918, It bears the approving names of Arthur J. Scanlan, S.I.D. Censor Librorum, and John Cardinal Farley, D. D. Archbishop of New York. March 27, 1918.
Just a few quotations to show the works of Romanism are pagan.
The RosaryPage 186.
The use of some means of counting prayers is not restricted to Catholics. The Brahmin of India or Tibet has his long rosary which he uses to measure his eternal repetitions of the praise of Buddha. The Mohammedan votary has his chaplet of ninety-nine beads to count his fervent invocations of Allah.
The use of the rosary was established by St. Dominic, the famous founder of the order of Preachers, and he testifies in his writings that he acted under the direction of the Blessed Mother of God.
The Agnus DeiPages 204, 205, 206
In every form of religion, even in the grossest paganism, it has been customary to consider certain objects as holy and to use them as means of supposed protection from evil.
The origin of this sacramental is a matter of great obscurity. When the people of Italy and other countries had been converted from idolatry, they retained some of their belief in charms and amulets; and it is probable that the Agnus Dei was devised as a substitute for these relics of paganism. The church in many instances took the religious customs with which the people were familiar, and made these customs christian.
They were first used in Rome, and it is possible that they go back as far as the final overthrow of pagan worship in that city, about the fifth century. Indeed, there is some evidence that they were in use even a little earlier, for in the tomb of Maria Augusta, wife of the Emperor Honorius, who died in the fourth century, was found an object made of wax and much like our Agnus Deis of the present time.
Holy WaterChapter 27 entitled Holy Water
It is interesting to note how often our church has availed herself of practices which were in common use among pagans. The church and her clergy are all things to all men, that they may gain all for Christ, and she has often found that it is well to take what was praiseworthy in other forms of worship and adopt it to her own purposes, for the sanctification of her children. Thus it is true, in a certain sense, that some catholic rites and ceremonies are a reproduction of those of pagan creeds, but they are the taking of the best in paganism, etc.
Then follows a detailed description of the use of holy water.
PilgrimagesChapter LV
The pious practice of making journeys to distant shrines, . . . is by no means exclusively catholic. The Romans had their shrines of Jupiter Capitolinus at Rome, of Apollo at Delphi, of Diana at Ephesus. To visit Mecca at least once in his lifetime is the ambition of the pius Mussulman. The great temples of India have their countless throngs of worshippers who have come to offer their homage to the Hindoo gods and to pray at the shrines of Buddha. In encouraging the making of pilgrimages our church has made use of a practice which has produced good results in other creeds, pp. 300, 302
These are only a few quotations of many that could be made.
Rev. 2:20 The introduction of the name of Jezebel, as a symbol of evil seen by those flaming eyes, is very enlightening. Jezebel, a name meaning unchaste was the daughter of Ethbaal (with Baal). She became the wife of Ahab, King of Israel. Through her influence the pagan worship of Baal became the state religion of the ten tribes.
Baalism was a licentious religion; and hence it fitly symbolized that monstrous apostasy of the church, whose essential characteristic is spiritual unfaithfulness to Christ.
In this church period the one great aim of this enemy of Christ, which is called the depths of Satan is to degrade the Lord Jesus Christ from his place as the Son of God.
As the Son of God He is presented in the Scriptures as the only way of access to the Father. He himself said: I am the way, the truth, and the Life; no man cometh unto the Father, but by me! (Joh. 14:6)
In complete opposition of this, though such opposition is cleverly disguised with almost diabolical cleverness, the Roman church systematically present Jesus Christ, not as the Son of God, but as the son of Mary.
In its doctrine, ceremonies, liturgy, pictures and images, this Jezebel church, with consumate and satanic craft, exalts Mary, making her the compassionate one, the efficacious intercessor in behalf of sinners, the mediatrix between God and man. Her devotees are led to put their trust in Mary instead of the Son of God. You can see why He presents Himself, as to no other church period as the Son of God.
Steadfastly, Mary is presented by the Roman Catholic church as the Mediatrix between God and man. The title given her is Mary Mediatrix.
In the Marian Congress held in Ottawa in June, 1947, a one hundred foot statue of her was displayed in fireworks. She was pictured standing on a new moon, wearing a crown of stars, with a caption beneath the figure which read, Ad Jesumper Marian which translated reads: To Jesus through Mary.
This is pure paganism to present Mary as Mediatrix. In Babylon they had a goddess which bore the name Myletta, that is The Mediatrix.
In accordance with this role of Mediatrix, she was called Aphroditethat is the wraths of Douerwho by her charms could soothe the breast of angry Jove. In Athens she was called Amarusia, that is the mother of gracious acceptance! In Rome she was called Bona Dea,the good goddess!
All this is sufficient to prove the pagan character which is ascribed to the Virgin Mary. It is an extraordinary thing that throughout history across the lives of the people of the pagan world is the figure of a woman which closely resembles the Virgin Mary of today. In ancient Babylon she was Semiramis; in Assyria she was Astarte; in Egypt, Isis, in Greece, Aphrodite; in Rome, Venus. Many of the titles which have been given to the Virgin Mary by the Roman Catholic church have been taken directly from paganism. Hesiod, one of the earliest Greek writers describes her as the mother of the gods. Catholics call Mary the mother of God!
And this introduction of rank paganism traced back to the Thyatira period of church history which began in the fourth century.
Nestorius, Patriarch of Constantinople set himself against this. Quoting him, Has God, said he, a mother? Then is paganism to be pardoned for introducing a mother of the gods, and St. Paul is a liar, who said in speaking of Christs god-head that it is without father or mother or descent. Let us cease to call Mary, her who bore God, that we be not tempted to become pagans. At this point the sermon was interrupted by the shout That is atheisam!
From third chapter, 2nd volume of his Handbook to the Controversy with Rome by Karl Von Hase, professor of Theology in the University of Jena for 53 years, 1830 to 1883.
And this in the light of Marys declaration (Luk. 1:47) that she needed a savior! If she needed a Savior, how could she become a savior? Also this in the light of Pauls statement, For there is one God, and one Mediator between God and men, the Man Jesus Christ. (1Ti. 2:5). How then can Mary be called Mediatrix?
Not until 1854 was she declared Immaculate, on December 8th of that year. After the question had been considered by a special commission of cardinals and theologians, and after consulting with the entire college of cardinals, Pope Pius IX solemnly declared the dogma in Peters church in Rome in the presence of more than two hundred cardinals, bishops and others, who had been invited to the assembly. After mass and singing he read as follows:
That the most blessed Virgin Mary, in the first moment of her conception, by a special grace and privilege of Almighty God, in virtue of the merits of Christ, was preserved immaculate from all stain of original sin.
He decreed this to be a divinely revealed fact and dogma which must be believed constantly and firmly by the faithful. Those who refuse to accept it must be cut off from the church.
It was not until the end of the so called holy year of 1950 did the present pope declare the doctrine of her assumption. This then reached the fullness of paganism to deify her as ascending directly to heaven in bodily form. No wonder Christ spoke of the Thyatira church as the depths of Satan.
In Biblical symbology, and particularly in the apocalypse, a woman is the symbol of an elaborate religious system. In this instance Jezebel stands for a system of doctrine, in that she is referred to as a prophetess one who taught Christs servants to commit fornicationspiritual unchastity.
Rev. 2:21 She was given time to repent for this spiritual fornication but she refused to repent. History has shown how she has only grown worse.
Rev. 2:22 Sickness and a bed are scriptural symbols of affliction and punishment. Even today we have a saying; He made his own bed, let him lie in it.
Her adultery was like the adultery of Israel. (Jer. 3:6-11) (Eze. 16:23-42)
Rev. 2:23 The words, I will kill her children with death is significant as she teaches that she is the mother of all churches. Rome delights in the name mother.
Her children are her adherents and Christ said he would kill them with death. This visitation of judgment would cause all the churches to know that Christ searcheth the reins and hearts of men and will reward every man according to his works. This word works calls up the idolatrous works of the Thyatira church, into which Christ looks with eyes like unto flames of fire. (Rev. 2:18)
Rev. 2:24 Evidently not all in Thyatira were involved in this paganism, because Christ has a special word of encouragement for them, the rest in Thyatira ( as many as have not this doctrine, and which have not known the depths of satan, as they speak), I will put upon you none other burden.
Rev. 2:25 The only burden he would lay upon them was to hold fast until I come.
Rev. 2:26 A prominent feature of Romanism is its settled purpose, from which it has never deviated in all the centuries of existence, to exercise power over the nations. She has always advocated union of church and state and the power to crown and uncrown kings.
How appropriate, then, is this promise to those of Thyatira who overcome this pagan doctrinethe depths of satan. I will give him power over the nations! In the coming period when Christ shall rule all kingdoms the saints which have endured shall reign with him.
Rev. 2:27 A sceptre of iron means a firm and enduring power. The word rule in the original means to rule as a shepherd. It will not be the cruel rule of a dictator, but the gentle guardianship of a shepherd, even Christ, the good shepherd, who laid down his life for the sheep.
Christ will break the nations in pieces and all shall become one under the rule of Him.
Rev. 2:28. The promise of the Morning Star points to the possession of Christ in some special way. It is one of the titles of Christ. In Rev. 22:16 He says of Himself, I AM the root and the offspring of David, the bright and morning star. Christ will give to those who overcome the depths of satan, a fellowship with Himself in that they shall share his dominion.
Summary Thus we have traced Pauls mystery of iniquity (which) doth already work (2Th. 2:7), called in the Ephesian period, the deeds of the Nicolaitanes; in the Smyrna period, the synagogue of satan; in the Pergamos period, the doctrine of the Nicolaitanes, where Satans seat is, and in the Thyatira period, the doctrine of Jezebel, the depths of satan.
Here in the Thyatira period the doctrine of the Nicolaitanesthe doctrine of overlordshipreached the depths of satan.
We traced briefly in the Pergamos period how the simplicity of the policy of the New Testament church was surplanted by a rising ecclesiastical hierarchy in the elevation of men in authority over the churches. The depths of Satan was reached in the Thyatira period when the bishop of Romecalled papa or pope gradually assumed supreme authority over the churches.
There began the growth of an empire within an empire. Quoting from Myers Ancient History, pages 582, 583 we read:
Long before the fall of Rome there had begun to grow up within the Roman Empire an ecclesiastical state, which was shaping itself into the imperial model. This spiritual empire, like the secular one, possessed a hierarchy of officers, of which deacons, priests or presbyters, and bishops were the most important. These bishops collectively formed what is known as the Episcopate. There were four grades of bishops, metropolitans or archbishops, and patriarchs. At the end of the fourth century there were five patriarchs, that is, regions ruled by patriarchs. These centered in the great cities of Rome, Constantinople, Alexandria, Antioch and Jerusalem.
Among the patriarchs, the patriarchs of Rome were accorded almost universally a precedence in honor and dignity. They claimed further a precedence in authority and jurisdiction. Before the close of the eighth century there was firmly established over a great part of christendom what we may call an ecclesiastical monarchy.
This ecclesiastical monarchy reached the depths of satan when, after centuries of argument, the doctrine of the infallibility of the pope was made a canon law in the year 1870 A. D. by the council called for that purpose by Pius IX.
With the growth of the papal state spiritually there was also a parallel development of the temporal power of the popes.
In the dispute about the use of images in worship, known in history as the war of the Iconoclasts, which broke out in the eighth century between the Greek churches of the East and the Latin churches of the West, drew after it far-reaching consequences as respects the growing power of the Roman Pontiffs. In this quarrel with the Eastern Emperors the Roman bishops formed an alliance with the Frankish princes of the Carolingian house. The popes consecrated the Frankish chieftains as kings and emperors; the grateful Frankish kings defended the popes against all their enemies . . . Such in broad outline was the way in which grew up the papacy.
Myers Ancient History pages 585, 586.
Thus for centuries we behold union of church and state until July 2, 1871 when Victor Emmanuel entered Rome and took up his residence there.
The occupation of Rome by the Italian government marked the end of the temporal power of the pope, and the end of an ecclesiastical state, the last in Europe, which from long before Charlemagne had held a place among the temporal powers of Europe . . . the papal troops, with the exception of a few guardsmen, were disbanded. . . . By a statute known as the Law of the papal guarantees (1871), the pope was assured in the exercise of his spiritual functions.
Thus, finally, as a result of the reformation the doctrine of the Nicoliatanes, which thing I hate said Christ, was refuted, both in its spiritual and temporal functions. However, it must be said in the interest of truth that the doctrine still holds sway, spiritually, in the overlordship of the papacy over the Roman church, and, temporally, in the eternal struggle of the pope to regain his power over the nations.
In these letters we have revealed or uncovered to us those tactics the great adversary, the devil, employs against the church of Christ.
Rev. 2:29 Again we meet with the statement which indicates that Thyatira, like the three churches before it, represents not just one church, but the churches of a period. He that hath an ear, let him hear what the Spirit saith to the Churches.
Fuente: College Press Bible Study Textbook Series
(18) Thyatira was situated between Pergamos and Sardis, a little off the main road which connected these two cities. It was a Macedonian colony, founded by Alexander the Great after the overthrow of the Persian empire. The Macedonian colonists appear to have introduced the worship of Apollo, honoured as the Sun-god, under the name of Tyrimnas. It has been thought by some that the description here given of Christthe eyes of flamewas selected in allusion to this worship of the Sun-god, under the form of some dazzlingly ornamented image. Certainly close commercial intercourse connected the daughter colony with its mother city. There seem to have been various mercantile guilds in the colonybakers, potters, tanners, weavers, and dyers. The dye-trade was, perhaps, the most important. Lydia, the seller of purple, was in all likelihood connected with the guild of dyers; and her appearance in Philippi is an illustration of the trade relations of Macedonia and Thyatira. To her the Christian community at Thyatira may have owed its beginning. She who had gone forth for a while, to buy and sell, and get gain, when she returned home may have brought home with her richer merchandise than any she had looked to obtain (Trench). The population was of a mixed character, and included, besides Asiatics, Macedonians, Italians, and Chaldeans. The message which is sent to the Christians dwelling among them is from the Son of God. This is noteworthy, when we remember how persistently the other term, Son of Man, is used throughout the Book of Revelation, and that here only is the phrase Son of God used; but it suits, as does the whole description, the message which breathes the language of sovereignty and righteous sternness. The eyes of flame will search the reins and the hearts (Rev. 2:23); the feet of fine brass will tread down the enemies, and smooth the path before them, who will have power over the nations.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
IV. THYATIRA. The working Church, yet too careless of Christian truth and purity, Rev 2:18-28.
18. Thyatira From the renowned capital, Pergamos, to the still more renowned Sardis, our apostle would find a strait south-eastern Roman road: he would be obliged to turn a little aside to the east to the lesser town of Thyatira. When Alexander the Great drove the Persian power out of Ionia, he and his successors planted therein a number of cities, filling them with inhabitants from his own Macedonia. Of these cities one was Thyatira. This city was filled with a number of industrial classes or guilds, namely: bakers, potters, weavers, tanners, dyers, etc. Hence “Lydia of Thyatira” was found at Philippi, Macedonia, by Paul, and she became the first European Christian convert. She was “a seller of purple,” probably the cloth, the “imperial purple,” not the dye alone. She was, doubtless, a Macedonian by descent, a Lydian by birth, a Philippian by residence. She bore the name of her native province, for Lydia was no doubt her proper name. Altogether Luke’s narrative places her as a graceful figure in early Christian history. How vivid the contrast between Lydia of Thyatira and Jezebel of Thyatira! It is curious to note that the American missionary, Brewer, in 1831, found the guild of dyers still working at the occupation in Thyatira. It was never a great city, but a thrifty manufacturing town. The modern town is said by Svoboda ( The Seven Churches of Asia, 1869) to contain 15,000 inhabitants, of whom two thirds are Turks, one third Greek Christians, with a few Armenians. He adds, “The whole trade is in the hands of the Christian population, as it generally is throughout the East, the Christians comprising the most industrious and intelligent part of the population.”
Son of God St. John had identified him as son of man in remembrance of the human humiliation in which he once had known him, he here identifies himself as that same son in his glorification. The promises at close of this epistle are taken from the second psalm, in which that sonship is described in its power.
Eyes feet Quoted from St. John’s picture of him, Rev 1:14-15. The eyes are alluded to in searcheth, Rev 2:23.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Letter To The Church In Thyatira ( Rev 2:18-29 ).
‘And to the angel of the church in Thyatira, write, These things says the Son of God, who has his eyes like a flame of fire, and his feet are like burnished brass.’
The fact that these descriptions of the Son of Man are used in relation to Thyatira confirms that they contain the ideas of discerning judgment, powerful eyes that burn into the heart, and powerful feet that tread down evil. (See for eyes Psa 11:4-6; Pro 15:3; Pro 20:8; Isa 1:16; Jer 5:3; Jer 16:17; Jer 32:19; Zec 12:4 and for feet Isa 14:25; Isa 41:25; Isa 63:1-6). Here the true identity of the Son of Man is openly declared, He is ‘the Son of God’. This is mentioned to put extra stress on the warnings.
Fuente: Commentary Series on the Bible by Peter Pett
The Epistle to the Church of Thyatira Rev 2:18-29 records for us John’s letter to the church of Thyatira.
Rev 2:18 “These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass” Comment – The different titles that Jesus gives to each of the seven churches of Asia Minor were chosen because they relate to each of His messages.
Rev 2:20 “Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess” – Comment – If we refer back to the story of Jezebel in the Old Testament (1 Kings 16-21, 2 Kings 9), we find that she set up an order of prophets dedicated to Baal, whose prophecies became a stumbling block to the children of Israel.
“to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols” – Comment – Like some believers in the church of Pergamos, some believers in Thyatira fell back into pagan worship practices, characterized by fornication and eating things sacrificed to idols during pagan feasts. Paul warned the church of Corinth to abstain from foods offered unto idols because of the temptation of some to backslide back into these pagan practices (1 Corinthians 8-10).
Rev 2:27 “And he shall rule them with a rod of iron” Comment – Iron is used as a symbol of strength and authority throughout Scriptures. Until King David led the nation of Israel in to obedience to the Laws of God, the children of Israel lacked the wisdom to exploit the natural resources of iron and brass. Once God gave them the use of these metals, Israel began to rule in power and authority. In the building of the Temple, David had accumulated a tremendous amount of these metals. Note:
1Ch 22:16, “Of the gold, the silver, and the brass, and the iron, there is no number. Arise therefore, and be doing, and the LORD be with thee.”
In contrast, the children of Israel were oppressed during the time of the Judges because their enemies were using iron.
Jdg 1:19, “And the LORD was with Judah; and he drave out the inhabitants of the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron .”
Jdg 4:3, “And the children of Israel cried unto the LORD: for he had nine hundred chariots of iron ; and twenty years he mightily oppressed the children of Israel.”
During the time of King Saul, the Philistines also oppressed the children of Israel because of the advantage of having iron weapons.
1Sa 13:19-22, “ Now there was no smith found throughout all the land of Israel : for the Philistines said, Lest the Hebrews make them swords or spears: But all the Israelites went down to the Philistines, to sharpen every man his share, and his coulter, and his axe, and his mattock. Yet they had a file for the mattocks, and for the coulters, and for the forks, and for the axes, and to sharpen the goads. So it came to pass in the day of battle, that there was neither sword nor spear found in the hand of any of the people that were with Saul and Jonathan: but with Saul and with Jonathan his son was there found.”
Thus, we can see how iron represents strength. Therefore, it is used as a symbol of strength and authority in Scripture in the phrase, “a rod of iron.” Note other uses of this term:
Psa 2:9, “Thou shalt break them with a rod of iron ; thou shalt dash them in pieces like a potter’s vessel.”
Rev 12:5, “And she brought forth a man child, who was to rule all nations with a rod of iron : and her child was caught up unto God, and to his throne.”
Rev 19:15, “And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron : and he treadeth the winepress of the fierceness and wrath of Almighty God.”
Rev 2:27 Comment – Rev 2:27 describes for us the manner in which the Church will rule and reign with Christ on earth during the thousand-year Millennial reign of Christ. Since there will be rebellious people on earth during this time, Jesus will give each believer the authority to rule with a “rod of iron.” For the saints, we will be like Him with our immortal, resurrected bodies and will serve Him faithfully and willingly.
Fuente: Everett’s Study Notes on the Holy Scriptures
Praise and reprimand for the congregation at Thyatira:
v. 18. And unto the angel of the church in Thyatira write: These things saith the Son of God, who hath His eyes like unto a flame of fire, and His feet are like fine brass:
v. 19. I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.
v. 20. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce My servants to commit fornication, and to eat things sacrificed unto idols.
v. 21. And I gave her space to repent of her fornication; and she repented not.
v. 22. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.
v. 23. And I will kill her children with death; and all the churches shall know that I am He which searcheth the reins and hearts; and I will give unto every one of you according to your works. This is the longest of the seven pastoral letters, and it shows peculiar conditions in the little city of Thyatira, the home of the pious Lydia, Act 16:14-15. This letter also opens with a characteristic description of the author: And to the angel of the congregation in Thyatira write: These things says the Son of God, He that has His eyes like a flame of fire, and His feet like burnished bronze. See Rev 1:15. It is as a judge full of holy wrath, as a consuming fire, that Jesus, the Son of God, is here introduced, as one from whom His enemies may expect certain and terrible punishment.
As in the case of the other congregations the Lord opens with a commendation: I know thy works and thy love and thy faith and thy service and thy patient endurance, and thy last works more than the first. That is high praise for a Christian congregation and speaks well for the Christian zeal of Lydia, who is generally supposed to have founded this church. The congregation of Thyatira as such was noted for its diligence in works and service of love, of brotherly love. These were the natural fruits of the faith which was still held by the great majority of the brethren. Another fruit of this faith was patient endurance amidst the persecutions which were instigated on the part of the enemies. They are even given the testimony that they had made steady progress in the works of Christianity, that their profiting had been apparent to all, Gal 6:9; 1Th 4:1; 1Ti 4:15.
At the same time, however, conditions were existing that caused the Lord more than apprehension: But I have against thee that thou permit that woman Jezebel, who alleges herself to be a prophetess and teaches and seduces My servants to commit fornication and to eat meats sacrificed to idols: and I have given her time that she should repent, and she will not repent from her fornication. Apparently the conditions of Pergamum were here intensified. In the Old Testament there had been a Jezebel, the wife of King Ahab, who had seduced the children of Israel to idolatry, to the service of Baal with its obscene cult, to many abominations and lewd deeds. The name Jezebel, therefore, was a fitting name for the false prophetess in Thyatira, whose chief allurement seems to have consisted in the doctrine that Christians should overcome carnal desires by yielding to the lusts of the flesh to satiety and weariness, and that they should join in all the abominations of the heathen in order to pain influence over them. The result was that many servants of the Lord, many true Christians, had been seduced to a life of idolatry, of dissipation, of immorality and sexual vices. They had been plunged into a veritable abyss of wickedness, where the most abominable works of darkness were committed with the plea that this was Christianity in an advanced state. The Lord had already sent a warning to this immoral prophetess and had given her time to repent, but she obstinately persisted in her lewd course and despised the forbearance of God. And all this the congregation permitted; knowing the pool of unspeakable filth which was in their midst, the members had done nothing to remove the stain, the blot, from the congregation.
Therefore the Lord rebukes the congregation, incidentally adding the threat: Behold, I shall cast her upon a couch (of sickness), and the adulterers with her into great misery, if they do not repent of her works; and her children I shall utterly slay, and all congregations shall know that I am He who searches reins and hearts, and I shall give to you, to everyone, according to your works. Almost the Lord’s patient forbearance is exhausted, and He will then show Himself the terrible Judge. The false prophetess herself He intended to visit with sickness, with pestilence, and all those that followed her immoral teaching and became guilty of lewdness in any form He would plunge into such an abyss of misery as to make them feel the power of His wrath. Note: In the very midst of this terrible threat the Lord holds out full amnesty to the sinners if they but repent. Physical distress and illness were not to come upon the men and women only that imitated the prophetess in her licentiousness, but her sin was to be visited also upon her children, whom the Lord threatened to exterminate. Thus by this one example of righteous wrath and punishment the Lord wanted to issue an emphatic and solemn warning to all the congregations in the entire district or province, to all congregations to the end of time, in fact, to show that He searches the inmost mind and heart, that no transgression is hidden before His eyes, and that He will punish the evil-doers according to their works. He may not always strike so openly, but it is true, nevertheless, that no man can escape His avenging justice.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rev 2:18. Church in Thyatira Thyatira was situated at a distance of about 48 miles to the south-east of Pergamos. See Act 16:14. At present the city is called by the Turks Akhisar, or “The white castle,” from the great quantities of white marble there. Only one ancient edifice is left standing; the rest, even the churches, are so destroyed, that no vestiges of them are to be found. The principal inhabitants are Turks, who have here eight mosques, while not so much as one Christian church is still remaining. So terribly have the divine judgments been poured upon this church for its abominations!
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 2:18 . . The Lord, who in Rev 1:13 appears like a son of man, is, as the entire description (Rev 1:13 sqq.) shows, the Son of God, although he does not there receive that precise name. But in the present epistle he expressly designates himself as such, because, especially in Rev 2:27 , this glory of his is asserted in accordance with Psa 2 . The two other designations, derived from Rev 1:14-15 , have their significance in the fact that the Lord with his eyes of flame penetrates [1216] all, and with his feet like brass treads down every thing impure and malevolent. [1217]
[1216] Cf. Rev 2:23 .
[1217] Cf. Rev 2:27 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Rev 2:18-29 . The epistle to the church at Thyatira.
Thyatira, about nineteen hours from Pergamos, on the road thence to Sardis, not far from the river Lycus in Lydia, now Akhissar, was an inconsiderable city, belonging to the civil jurisdiction of Perg. [1211] A dealer in purple, Lydia of Thyatira, is mentioned in Act 16:14 ; but that she founded the Christian church there, a presumption according to which Hengstenb. immediately connects “works of love” with the “female origin of the church,” is just as little to be asserted as there is foundation for the unfavorable supposition that Lydia may have been meant by Jezebel, Rev 2:20 . [1212] The church at Thyatira was, like the others in Asia, not purely Jewish-Christian, as Grot. thinks, in order to weaken an uncritical objection of the Alogi against the worth of the Apoc. But Rev 2:20 rather refers explicitly to heathen Christian elements. [1213]
That Irenaeus could not have been the bishop [1214] to whom John writes, is mentioned already by N. de Lyra. C. a Lap. and others name Carpus as bishop. [1215]
[1211] See on Rev 2:12 sqq.
[1212] Cf. Heinr.
[1213] “What had the Jews at that time to do with sacrifices to idols?”
[1214] Angel. Cf. Rev 1:20 .
[1215] Cf. on Rev 2:12 sqq.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2490
EPISTLE TO THYATIRA
Rev 2:18-19. Unto the angel of the Church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; I know thy works.
THE similarity of method which is observed in all the epistles to the seven Churches of Asia Minor renders it difficult to diversify, in any great degree, our mode of treating the subjects contained in them. But, indeed, we need not be anxious about this matter; for the subjects themselves are greatly diversified; so that, though our mode of treating them may have an appearance of sameness, the sameness will be in appearance only, and not real. We have now to consider the character of our blessed Lord in a different point of view from any in which we have seen it before: and in our investigation of this we cannot be too particular. Let us then notice,
I.
The description here given of our blessed Lord
It is, as all the other descriptions are, suited to the subject of the epistle itself; in which is declared our Lords perfect knowledge of the state of every individual in that Church, and his fixed determination to give to every one of them according to his works. In the words which have been read, are set forth,
1.
His greatness
[In the description contained in the first chapter, from whence all the detached parts of our Lords character are taken, he is said to be like unto the Son of Man [Note: Rev 1:13.]: but here he is called expressly The Son of God. In the former description, his humanity is more particularly referred to; in the latter, his divinity. Not that these are always kept distinct in the inspired volume: for the name, Son of Man, was used as equivalent with the Son of God; and was actually so understood by the Jews themselves, who took occasion, from his calling himself the Son of Man, to accuse him of blasphemy, for representing himself as the Son of God [Note: Mat 26:63-65.], and of thereby professing himself to be equal with God [Note: Joh 5:17-18; Joh 10:33.]. St. Paul combines the two, and shews us clearly in what sense we are to understand the title here given to our blessed Lord: it declares him to be God, equal with the Father: for being from all eternity in the form of God, he thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross [Note: Php 2:6-8.]. By this name, The Son of God, his advent had been predicted [Note: Psa 2:7.]: by this name he had been repeatedly saluted by a voice from heaven [Note: Mat 3:17; Mat 17:5.]: by this name had he been acknowledged by his most favoured servants [Note: Joh 1:49.]: and, even in the very article of death, by the man who superintended his execution [Note: Mat 27:54.]. And, when his Gospel was preached by his Apostles, this acknowledgment of his divinity was demanded of all who embraced his religion, and was deemed by them a satisfactory proof of a mans conversion to God [Note: Joh 8:37-38.]. Let us then understand, by the title here given him, that, though he was a child born, and a son given, he was indeed the Mighty God [Note: Isa 9:6.], even God over all, blessed for evermore [Note: Rom 9:5.].]
2.
His penetration
[He has eyes like unto a flame of fire. The power of fire, to penetrate the hardest substances, and to identify itself, as it were, with metals, so that not an atom of brass or iron, when subjected to its action, shall escape its all-pervading power, is well-known. The power of flame also, when employed in scientific experiments, is well known, insomuch that it will reduce even diamonds to a cinder. This image, therefore, well illustrates the all-penetrating, all-discerning eye of Jesus, whom not a thought that comes into our hearts [Note: Eze 11:5.], nor an imagination of a thought, can ever escape [Note: Gen 6:5.]. Very striking is the representation which St. Paul gives us of this, in the Epistle to the Hebrews: There is not any creature which is not manifest in his sight: but all things are naked and opened before the eyes of Him with whom we have to do [Note: Heb 4:13. Sec the Greek.]. The sacrifices, previously to their being offered upon the altar, were not only examined outwardly, but were flayed, and then cut down the back-bone, so that all the inwards might be exposed to view, and every part be inspected with the greatest care, to see that they were perfectly free from blemish of any kind: and such is the view which the Lord Jesus Christ has of every soul. The darkness is no darkness with him; but the night is as clear as the day. We may conceal matters from our fellow-creatures: yea, and much may be hid also from ourselves: but from him is nothing hidden, either as to its existence, or to its real character: the sun itself, at noon-day, is not more clearly visible to us, than are the inmost recesses of our souls to him.]
3.
His power
[His feet are like fine brass. By this I understand his unchanging firmness, in every thing that he has decreed; and his irresistible power to execute his designs, whether it be for the salvation of his people, or for the destruction of his enemies. All his determinations, as revealed in his word, shall assuredly be carried into effect. The whole universe shall never move him from his purpose. Let a believer trust in him; and all the powers of darkness shall never be able to pluck him out of his hands. Let an enemy persist in his rebellion against him, he shall soon find what a fearful thing it is to fall into the hands of the living God. In the first chapter it is said, His feet are like unto fine brass, as if they burned in a furnace [Note: Rev 1:14-15.]: yes, they will not only tread down his enemies, but utterly consume all who dare to contend with him. He tells us, in this epistle, that he will give to his victorious people power over the nations, to rule them with a rod of iron, and to break them in pieces as a potters vessel [Note: ver. 26, 27.]: and he shews us, in the description here given of him, that he is fully able to confer on them the promised benefit, and to make every one of them as victorious as he himself has been.]
But the character of our Lord is not a subject for speculation only: no; in every particular we should consider,
II.
The improvement to be made of it
1.
Let us admire his condescension
[This epistle, though addressed to Thyatira, is designed for every Church under heaven, and for every individual in the Church, so far as the particular expressions of it are applicable to him. And amazing is that condescension, which has induced Almighty God so to remember us, and so to consult our welfare! If the Psalmist says, Lord, what is man, that thou art mindful of him; or the son of man, that thou visitest him [Note: Psa 8:4.]? how justly may we exclaim, Lord, what are we, that thou shouldest dictate to thy servant John a letter unto us, a letter for our instruction, a letter for our benefit? If but an earthly monarch had honoured us in this way, we should have accounted it a marvellous condescension: but, O! what is it to be so honoured and so regarded by the God of heaven and earth! How should we value these epistles! how should we study them! how should we treasure up in our hearts the inestimable truths contained in them! Remember, I pray you, brethren, that it is the Son of God himself who has sent you this epistle; and prepare to receive every suggestion contained in it, as bearing the impress of his authority, and an expression of his love: and treasure up every word of it, not in your cabinet, as a curiosity to be admired, but in your inmost souls, as a record to be obeyed.]
2.
Let us maintain integrity before him
[He tells us, that he requireth truth in our inward parts [Note: Psa 51:6.]: and we maybe well assured that the smallest measure of partiality or hypocrisy will be discovered by him [Note: Jam 3:17.]. In this epistle he tells us, that all the Churches shall know that it is He who searcheth the reins and trieth the hearts [Note: ver. 23.]. At the last day, especially, he will bring to light the hidden things of darkness, and make manifest the counsels of the hearts [Note: 1Co 4:5.]. Yes, every secret thing shall he bring forth into judgment, whether it be good or evil [Note: Rom 2:16. Ecc 12:14.]. See, then, that there be in you no undue bias, no secret lust: but let him be able to testify of you, that you are Israelites indeed, and without guile [Note: Joh 1:47.]. And if you are not conscious of any allowed evil, be not too confident that you are really blameless in his sight; but say with the holy Apostle, I know nothing by myself; yet am I not hereby justified: but He that judgeth me is the Lord [Note: 1Co 4:3.].]
3.
Let us confide in him for all needful support
[Whom did he ever deliver up into the hands of their enemies? Are we not told, that his name is a strong tower; and that the righteous runneth to it, and is safe? The same idea that is contained in our text, is conveyed also in those words, He is a wall of fire round about us, and the glory in the midst of us [Note: Zec 2:5.]. A wall of fire will not only protect those who are enclosed by it, but will destroy also their assailants. So will Christ do, with his feet like fine brass just taken out of the furnace. Fear not, then, the assaults either of men or devils; but confide in him, expecting assuredly, that his strength shall be perfected in your weakness [Note: 2Co 12:9.]. If he have begun the good work in you, you may be confident that he will carry it on, and perfect it to the end [Note: Php 1:6.]. To whomsoever he has been the Author of their faith, he will also be the Finisher [Note: Heb 12:2.]. Of those whom the Father has given him, he never did, nor ever will, lose so much as one [Note: Joh 17:12.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(18) And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; (19) I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. (20) Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. (21) And I gave her space to repent of her fornication; and she repented not. (22) Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. (23) And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto everyone of you according to your works. (24) But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. (25) But that which ye have already hold fast till I come. (26) And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: (27) And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. (28) And I will give him the morning star. (29) He that hath an ear, let him hear what the Spirit saith unto the churches.
The fourth Church noticed in this Chapter, is that of Thyatira. When this Church was formed, and by whom, is not said; but it should seem probable, that there was none there at the time Paul first preached at Philippi. For ye are told that Lydia, a woman of this city was converted to the faith, when at Philippi, through the Lord’s opening her heart, under the preaching of the word by Paul, Act 16:14 . In the opening of this Epistle, Christ describes the penetrating power of his omniscience, under the similitude of eyes like unto a flame of fire; and his duration and everlasting firmness, in supporting his Church, and going about unceasingly for her welfare, under the figure of feet of fine brass.
Jesus, in all his Epistles, graciously takes notice, of the graces of his people. Their righteousness is of me saith the Lord, Isa 54:17 . This should not be lost sight of. He that gives grace, will give glory, Psa 84:12 . And while he noticeth the infirmities of his people, it is blessed to recollect, the Lord’s engagements to do them away. We have a beautiful instance of this, Isa 57:17 . The Lord is there speaking of his Church. He declares his wrath. Be hides his face. Still the Church goeth on frowardly. Well! what is the issue? Is there no change in the Church? No. Then God will accomplish it. The Lord saith, I have seen his ways and will heal him. God’s grace shall, not be outdone, by man’s frowardness. Grace shall triumph, even over abounding transgression.
Who this Jezebel is, is not said. If this Epistle be, as some have thought, a prophecy alluding to a different period of the Church, than when John wrote, and referred not to the things which then were, but to the things which the Lord said shall be hereafter; then it is possible, that the whore of Babylon, concerning whom so much is said, in the after Chapters of this book, is meant. The features here drawn of a prophetess, and the committing fornication and the like, carry no doubt, a strong resemblance to each other. But where things are doubtful, it is prudent not to decide. It is enough, however, for our present purpose, in making improvements from this Chapter, to behold in the history of this Church of Thyatira, some of God’s dear ones, of whom He, whose eyes are as a flame of fire, bears testimony to their faith, and charity, and patience. And that though living in perilous times, when a Jezebel is suffered among them, yet they themselves in a state of grace, and their last days, more than the first. One consolation, however, there is in this prophecy, (if it be a prophecy,) concerning the latter-day dispensation; namely, Jesus will cast her into a wretched state of pining desolation; and all her children the Lord will kill. And all the Churches shall know, to their joy, and the Lord’s glory, the final overthrow of this Antichrist. And in the same hour, the destruction of Christ’s enemies, and of his Church are destroyed, the Lord, will give to his people power over them. The God of peace will bruise Satan under their feet shortly, Rom 16:20 . Yea, Christ who is the morning star, will be their everlasting light, their God, their glory, Isa 60:19 ; Rev 22:16 . Reader! again let you and I look up for grace, to hear what the Spirit saith unto the Churches.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
18 And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass;
Ver. 18. Who hath his eyes, &c. ] See Trapp on “ Rev 1:14 “ See Trapp on “ Rev 1:15 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
18 29 .] THE EPISTLE TO THE CHURCH AT THYATIRA. See Prolegg. iii. 9. And to the angel of the church in Thyatira write: These things saith the Son of God (our Lord thus names himself here, in accordance with the spirit of that which is to follow; Rev 2:27 being from Psa 2 , in which it is written, , ), who hath his eyes as a flame of fire (connected with Rev 2:23 , ) and his feet are like to chalcolibanus (for ., see on ch. Rev 1:15 . There is here probably a connexion with Rev 2:27 , , the work of the strongly shod feet): I know thy works, and (the four which follow are subordinated to the preceding, as is shown by placed after the four, not after each one. The then is the subordinating or epexegetic copula, as in , Joh 1:16 . See Winer, edn. 6, 53. 3, c) the love ( , standing first, is probably quite general, to God and man) and the faith (general again: not = faithfulness, but in its ordinary sense) and the ministration (viz., to the sick and poor, and all that need it: the natural proof of and , Gal 5:6 ) and the endurance (in tribulation: or perhaps the of Rom 2:7 ) of thee, and (that) thy last works (are) more (in number, or importance, or both) than the first (this praise is the opposite of the blame conveyed by Rev 2:5 to the Ephesian church).
Fuente: Henry Alford’s Greek Testament
Rev 2:18-29 . The longest message of the seven is to a church in the least important of the cities (judged from the historical standpoint) Thyatira, a township of Northern Lydia, the holy city of Apollo Tyrimnaios, adjacent to the high road between Perg. and Sardis. It soon became a centre of Montanism.
Fuente: The Expositors Greek Testament by Robertson
Rev 2:18 . . Some local allusion to the bronze-work for which Thyatira was famous. Son of God ( cf. Kattenbusch ii. 563 f.) is practically an equivalent for messiah (Luk 4:41 ), or for the superhuman personality of Jesus as divinely commissioned ( cf. Grill, pp. 76 77) to carry out God’s purpose for his people ( cf. Joh 10:36 ). But the expression has pagan as well as Jewish colouring; and there is undoubtedly an apologetic allusion to the similar terminology of the Imperial cultus ( cf. Introd. 6).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rev 2:18-29
18″And to the angel of the church in Thyatira write: The Son of God, who has eyes like a flame of fire, and His feet are like burnished bronze, says this: 19’I know your deeds, and your love and faith and service and perseverance, and that your deeds of late are greater than at first. 20’But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, and she teaches and leads My bond-servants astray so that they commit acts of immorality and eat things sacrificed to idols. 21’I gave her time to repent, and she does not want to repent of her immorality. 22’Behold, I will throw her on a bed of sickness, and those who commit adultery with her into great tribulation, unless they repent of her deeds. 23’And I will kill her children with pestilence, and all the churches will know that I am He who searches the minds and hearts; and I will give to each one of you according to your deeds. 24’But I say to you, the rest who are in Thyatira, who do not hold this teaching, who have not known the deep things of Satan, as they call themI place no other burden on you. 25’Nevertheless what you have, hold fast until I come. 26’He who overcomes, and he who keeps My deeds until the end, to him I will give authority over the nations; 27and he shall rule them with a rod of iron, as the vessels of the potter are broken to pieces, as I also have received authority from My Father; 28 and I will give him the morning star. 29’He who has an ear, let him hear what the Spirit says to the churches.’
Rev 2:18 “The Son of God” It was very common to refer to Jesus as “Son.” The most common title using this metaphor was “Son of man,” which was Jesus’ self-chosen title. The other term was “Son of God” which was a common designation for Jesus in John’s writings (cf. Joh 1:34; Joh 1:49; Joh 5:25; Joh 9:35; Joh 10:36; Joh 11:4; Joh 11:27; Joh 19:7; Joh 20:31; 1Jn 3:8; 1Jn 4:15; 1Jn 5:5; 1Jn 5:10; 1Jn 5:12-13; 1Jn 5:20). A third use of “son” is found in the book of Hebrews (cf. Heb 1:2; Heb 3:6; Heb 5:8; Heb 7:28) where Jesus is contrasted with a servant (i.e., Moses, the prophets). He is a full family member with the Father.
This is not one of the descriptive phrases from chapter 1. This term, like “virgin-born,” was used sparingly by NT authors probably because of the possible misunderstanding of pagan hearers, who would immediately relate these terms to their usages in the pagan pantheons. The Homeric gods and goddesses often were sexually active with humans, producing special offspring.
SPECIAL TOPIC: THE SON OF GOD
“who has eyes like a flame of fire, and His feet are like burnished bronze” This was another title for Jesus taken from Rev 1:14-15. It is an allusion to Dan 10:6 showing Jesus’ heavenly origin. It is possible that it was used in connection with Thyatira because this city was famous for its bronzeware.
Rev 2:19 This verse is Jesus’ acknowledgment of the ministry of the believers at Thyatira. They were active in kingdom work and getting even more active. This affirmation, however, did not excuse the heresy of Rev 2:20.
Rev 2:20 “But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess” This is an allusion to the Jezebel of 1Ki 16:31-33; 2Ki 9:21-22. Alexandrinus (MSS A) adds “Thy” before Jezebel, which implied that she may have been the wife of the pastor of this church or an active church leader. But this is speculation. Her teachings (cf. Rev 2:20 c) were similar to the Balaamites in Rev 2:14 b and the Nicolaitans in Rev 2:15.
Jezebel was not rejected because she was a woman prophetess. There are many biblical examples of godly women leaders.
1. Miriam, Exo 15:20
2. Deborah, Jdg 4:4
3. Huldah, 2Ki 22:14
4. Anna, Luk 2:36
5. Philip’s daughters, Act 21:9
6. Phoebe, Romana Rev 16:1
SPECIAL TOPIC: WOMEN IN THE BIBLE
Rev 2:21 God’s mercy and patience as well as His justice are evident in Rev 2:21-23 (cf. Rom 2:5).
Rev 2:22 “I will throw her on a bed of sickness” This is sarcasm related to her bed of adultery (teachings about immorality).
“great tribulation” See SPECIAL TOPIC: TRIBULATION at Rev 2:9 and the big end-time one at Rev 7:14.
“unless they repent of her deeds” This is a third class conditional, which referred to potential future action but with an element of contingency.
Rev 2:23 “and I will kill her children” This does not refer to literal children, but to her followers (cf. Rev 2:22; 2Jn 1:1).
“and all the churches will know” This shows that the seven letters were to be read and the truth applied by all the churches, then and now. For “church” see Special Topic at Rev 1:4.
“I am He who searches the minds and hearts” The Bible asserts that God knows the motives and thoughts of all humans (cf. Psa 7:9; Psa 26:2; Psa 39:1; Pro 24:12; Jer 11:20; Jer 17:10; Luk 16:15; Act 1:24; Heb 4:12-13; Heb. 8:27).
SPECIAL TOPIC: THE HEART
“and I will give to each one of you according to your deeds” This spiritual truth is presented so clearly in Gal 6:7. We reap what we sow. This principle does not imply a salvation by human effort (cf. Eph 2:8-9), but that those who have met God in Christ will live godly, loving, serving lives (cf. Rev 3:12; Mat 25:1-46; Eph 2:10).
This is a spiritual principle. God is ethical-moral and so is His creation. Humans break themselves on God’s standards. We reap what we sow. This is true for believers (but does not effect salvation) and unbelievers (cf. Job 34:11; Psa 28:4; Psa 62:12; Pro 24:12; Ecc 12:14; Jer 17:10; Jer 32:19; Mat 16:27; Mat 25:31-46; Rom 2:6; Rom 14:12; 1Co 3:8; 2Co 5:10; Gal 6:7-10; 1Ti 4:14; 1Pe 1:17; Rev 2:23; Rev 20:12; Rev 22:12).
Rev 2:24 “the deep things of Satan” There are several theories relating to this phrase. It could refer
1. to a catch-phrase of Jezebel and her followers
2. to the Gnostic false teachers’ emphasis on knowledge
3. to the initiation rites of the mystery religions of the Roman Empire
4. in an antithetical way, to “the deep things of God” (cf. Rom 11:33; 1Co 2:10; Eph 3:18)
“I place no other burden on you” This is an affirmation of the true believers in the city of Thyatira. They had an active, aggressive faith (cf. Rev 2:19).
Rev 2:25 “hold fast until I come” Christ’s followers must persevere (cf. Rev 2:20) amidst persecution, heresy and apathy. This is a command (aorist active imperative). Jesus is on His way; He is coming soon (cf. Rev 2:16; Rev 22:7; Rev 22:20). This is the hope and encouragement of every generation of Christians.
Rev 2:26-27 This is an allusion to Psa 2:8-9, possibly with Isa 30:14 and Jer 19:11 added in. Jesus is the Messianic king. His kingdom is coming in worldwide power and consummation. It will be worth it all when His followers see Him!
Rev 2:26 “nations” The use of this term from the OT implies that it refers to those outside the covenant of YHWH (the exception is Rev 7:9). It becomes a way of referring to godless, wicked peoples (cf. Rev 2:26; Rev 5:9; Rev 10:11; Rev 11:2; Rev 11:9; Rev 11:18; Rev 12:5; Rev 13:7; Rev 14:6; Rev 14:8; Rev 16:19; Rev 17:15; Rev 18:3; Rev 18:23; Rev 19:15; Rev 20:8).
Rev 2:27 “I also have received authority from my Father” Jesus has already been given all authority (cf. Psalms 2; Mat 28:18; Php 2:9-11). Jesus’ kingdom was present, but not consummated.
The OT quote in Rev 2:27 is from Psa 2:8 which initially referred to the Messiah (cf. Rev 12:5; Rev 19:15), but here it is used for believers who put their trust in Jesus Christ. They reign with Him. See Special Topic at Rev 5:10.
Rev 2:28 “and I will give him the morning star” There have been several possible interpretations of this phrase:
1. it referred to a metaphor for Christ (cf. Rev 22:16)
2. it referred to intimate knowledge and fellowship with Christ (cf. 2Pe 1:19)
3. it referred to resurrection (cf. Dan 12:3)
4. it referred to the military Messiah mentioned in Num 24:17
5. it referred to the joy of God’s people (cf. Job 38:7)
6. it referred to a phrase used of Satan in Isa 14:12, but now for Christ
Rev 2:29 See note at Rev 2:7.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Thyatira. A town lying between Pergamos and Sardis. See Act 16:14. Another centre of Apollo and Artemis worship.
Son of God. App-98.
feet . . . brass. Prepared for treading down in judgment. See Rev 1:15. Ma Rev 1:4, Rev 1:3 and fulfillment in Rev 19:13-15.
Fuente: Companion Bible Notes, Appendices and Graphics
18-29.] THE EPISTLE TO THE CHURCH AT THYATIRA. See Prolegg. iii. 9. And to the angel of the church in Thyatira write: These things saith the Son of God (our Lord thus names himself here, in accordance with the spirit of that which is to follow; Rev 2:27 being from Psalms 2, in which it is written, , ), who hath his eyes as a flame of fire (connected with Rev 2:23, ) and his feet are like to chalcolibanus (for ., see on ch. Rev 1:15. There is here probably a connexion with Rev 2:27, , the work of the strongly shod feet): I know thy works, and (the four which follow are subordinated to the preceding, as is shown by placed after the four, not after each one. The then is the subordinating or epexegetic copula, as in , Joh 1:16. See Winer, edn. 6, 53. 3, c) the love (, standing first, is probably quite general, to God and man) and the faith (general again: not = faithfulness, but in its ordinary sense) and the ministration (viz., to the sick and poor, and all that need it: the natural proof of and – , Gal 5:6) and the endurance (in tribulation: or perhaps the of Rom 2:7) of thee, and (that) thy last works (are) more (in number, or importance, or both) than the first (this praise is the opposite of the blame conveyed by Rev 2:5 to the Ephesian church).
Fuente: The Greek Testament
Rev 2:18. ) The Alex. cod., and also Tertullian, read , without the addition of the word .[36] Where the angels of the seven churches are mentioned together, ch. Rev 1:20, the name of the church at Thyatira is not excepted. Now, where the series comes separately to the angel in Thyatira, the omission of the word church (for some in ancient times said that there was no church there at that time) certainly agrees with the small number of Christians in that town. An address is made to them separately in Rev 2:24. Among the Hebrews, ten persons at least were required to constitute a holy assembly: again, when there were seventeen Christians at Neocsarea, Gregory was given to them as bishop. Therefore the flock at Thyatira might have been small and unknown, which could scarcely support the name of a church, and yet had an angel. St Carpus is reported to have been here.
[36] A omits ; but Ch Vulg. have it. A reads for ; C omits it.-E.
Fuente: Gnomon of the New Testament
Rev 2:18-29
4. LETTER TO THE CHURCH AT THYATIRA
Rev 2:18-29
18 And to the angel of the church in Thyatira write: These things saith the Son of God, who hath his eyes like a flame of fire, and his feet are like unto burnished brass:–The three cities already mentioned were near the seacoast; Thyatira was some distance inland and about midway between Pergamum and Sardis. Commercially it was noted as the place where dyes were manufactured; in the Bible it is specially known as the home of Lydia whom Paul converted at Philippi. (Act 16:13-15.) This church is told plainly that the letter came from the Son of God. The expression about eyes like fire and feet like burnished brass refers to the vision John saw as described in 1:14, 15. See the notes on those verses.
19 I know thy works, and thy love and faith and ministry and patience, and that thy last works are more than the first. –Being the Son of God, Jesus had the authority to give commands (Mat 28:18-20), and the right to demand obedience. Knowing their works, both good and bad, assured them that his commands would be strictly just. The general term “works” probably includes the four items following it–love, faith, ministry, and patience; the first two internal, the last external. Love to both God and man is always manifested by obedience and service; faith means not only that they had maintained their confidence in Jesus, but that they had been faithful in his service. In ministry would include religious as well as moral duties. Patience means that they had borne every trial of their faith with fidelity to Christ and the church. The church at Ephesus had fallen from its first love; the brethren at Thyatira had increased in good deeds–the last works being more than the first. A fine compliment indeed!
20 But I have this against thee, that thou sufferest the woman Jezebel, who calleth herself a prophetess;–To “suffer” the woman Jezebel means that they permitted her teaching without proper condemnation and allowed her to continue in the fellowship of the church. The name “Jezebel” undoubtedly refers to the highly gifted but desperately wicked idolatrous wife of Ahab, king of Israel. Under her influence Ahab was led to allow the introduction of idolatry and to endorse its shameful practices. He also worshiped Baal himself and did more to provoke Jehovah to anger than all the kings before him. (1Ki 16:29-33.) Interpreters differ regarding the “Jezebel” in our text. Some think she was a real woman whose wicked influence was so similar to the Jezebel of old that she was called by that name rather than her own. Others think the name refers to a faction or party in the church that taught and practiced as did the real Jezebel. Since the church at Pergamum was rebuked because they had a faction that held the doctrines of Balaam (2:14), it seems probable that the church at Thyatira had a faction that was described by the name Jezebel. Besides, in this book a woman represents a church; hence, could appropriately represent a party or faction. Claiming to be a prophetess would mean that the faction claimed to teach according to divine authority.
and she teacheth and seduceth my servants to commit fornication, and to eat things sacrificed to idols.–Whether Jezebel means a real person or represents a faction, the lesson would be the same. In imitation of the ancient Jezebel idolatry and licentiousness were taught. Since this was the teaching of Balaam, and probably the Nicolaitans as well, it may be that the person or persons condemned at Thyatira were some of the same false teachers differently described.
21 And I gave her time that she should repent; and she willeth not to repent of her fornication.–This may mean that warning had been given in some way that time to continue in such teaching would end unless repentance came or that God had allowed her sufficient time to repent if she would. But since she did not will to repent, then the punishment had to fall upon her.
22 Behold, I cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of her works.–This verse indicates that Jezebel was herself guilty of fornication whether it was natural or spiritual. If the name represents an element or faction in the church, it must be understood spiritually as referring to idolatry as was true of Israel anciently. (Jer 3:9.) The word “behold” means that all the churches were to know of her punishment just as they knew of her sins. Verse 23 shows that such punishment would clearly prove that God is able to know human hearts and justly reward for all deeds. Casting “into a bed” means affliction or punishment; no other meaning will do for the expression here. Those led into such sinful practices will have to suffer tribulation and punishment along with their false teachers. These disastrous results can be avoided only by timely repentance.
23 And I will kill her children with death; and all the churches shall know that I am he that searcheth the reins and hearts: and I will give unto each one of you according to your works.–“Children” here mean those influenced to practice her false doctrines–her adherents. (Compare Joh 8:44; Isa 57:3.) By accepting and practicing her teaching they became participants with her as expressed in verse 22. To kill “with death” means thoroughly destroy, as with some kind of pestilence. Such drastic measures serve to make others fear. The design in this case was to demonstrate the infinite knowledge of God as a means ofrestraining evil. Reins and heart both refer to the inmost part of man’s mind, and indicate that nothing, good or bad, can be hidden from God. Rewarding each according to his works is the common teaching of the whole Bible, and entirely just. (Mat 16:27; 2Co 5:10; Rev 20:13.) This is another reason why sinners should repent.
24 But to you I say, to the rest that are in Thyatira, as many as have not this teaching, who know not the deep things of Satan, as they are wont to say; I cast upon you none other burden.–Those here addressed as the “rest that are in Thyatira” mean those who had not accepted the doctrines and practices of the heretical party. They are described as those who “have not this teaching.” This is very strong evidence that Jezebel was not some wicked woman, but rather some corrupt faction. Those commended here did not know or understand the deep or hidden schemes in Satan’s wicked designs because they had not been led to participate in them. The expression, “as they are wont to say,” may mean that those who opposed the false teaching were in the habit of referring to it as the “deep things of Satan.” The false teachers themselves would hardly say that of their own teaching. In Smyrna there was a “synagogue of Satan” (verse 9); in Pergamum Satan’s dwelling place (verse 13); here the depths of Satan. All this means that the wickedness in all places may be in some sense attributed to Satan. Jesus promised to put upon them no other burden than such as would naturally result from their allowing such wicked teachers to remain in fellowship, or would come from their efforts in trying to rid the congregations of the pernicious influences of erroneous teachings.
25 Nevertheless that which ye have, hold fast till I come.–They had received the gospel and manifested love, faith, service, and patience. All this they should diligently hold; their refusing to participate in the wicked schemes of Satan should continue. “Till” he came did not mean that they were to live till Jesus comes personally, for centuries have passed and he has not yet come. They were to remain faithful until death (Mat 24:13), which, so far as they were concerned, would be the same as if he had come in their lifetime.
26 And he that overcometh, and he that keepeth my works unto the end, to him will I give authority over the nations :–Here, as in the preceding letters, the reward is promised on condition that they overcome. The one overcoming is explained by the expression, “he that keepeth my works unto the end”; or, the one faithful until his death. For this faithfulness they were to have “authority over the nations.” How this is to he exercised is explained in the following expressions.
27 and he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers; as I also have received of my Father:–Jesus rules in the absolute sense, being the author of the law; his apostles rule as ambassadors through whom the law has been delivered (2Co 5:18-20); and all faithful Christians rule in a secondary sense by being an example of the application of his law. (Rom 5:17.) By such faithfulness Christians condemn the world as did Noah in building the ark (Heb 11:7); or like Abel, who though dead, “yet speaketh” (Heb 11:4). Only in this sense may faithful Christians be said to rule over the nations. This verse with slight variation is a quotation from Psa 2:9. Notice that Verses 6-8 show clearly that the Psalmist refers to Christ and his rule (after his resurrection) at God’s right hand. (Act 13:33; Heb 1:5.) Since Christians rule in a secondary sense under Christ, they rule during the same period he does–throughout the Christian dispensation. The expression “as I also have received of my Father” means that they received their authority to rule from Christ just as lie received his from the Father. Luk 22:29 proves the former; Psa 2:6 proves the latter. With a “rod of iron” indicates a firm, sure, and unbending rule. The Greek word for rule means to “shepherd.” Through his words and the examples of those who overcome Jesus will lead the righteous; his law against the wicked will be as inflexible as a rod of iron. It will have its effect with the same certainty that a rod of iron will break a potter’s vessel.
28 and I will give him the morning star.–Christ is himself called the “morning star” in 22:16. He probably means that he will give himself to those who overcome; that is, to be in fellowship with him in his ruling. The expression is a further development of the thought in the two preceding verses.
29 He that hath an ear, let him hear what the Spirit saith to the churches.–See notes on verse 7.
Commentary on Rev 2:18-29 by Foy E. Wallace
The letter to the church at Thyatira.-Rev 2:18-29.
1. These things saith the Son of God, who hath his eyes like unto a flame of fire”-Rev 2:18.
The reader is requested to turn back to the notes on chapter one for the incisiveness of this description.
2. Thou sufferest that woman Jezebel, which calleth herself a prophetess-Rev 2:20.
The name Jezebel is the symbol of the powerful heathen influences and applied to the same defections designated by the doctrine of Balaam and the doctrine of the Nicolaitanes. The expression that woman Jezebel was a gradation of the same evil Jewish parties in the Pergamos and the Thyatira churches. She was representative of a pseudo-prophetess in the person of a female Judaizer, a sort of the Lady Macbeth, of the Shakespearean play; a representation of an added source of opposition and seduction to the already existing Balaams and Nicolaitanes.
3. I will cast her into a bed . . . and I will kill her children -Rev 2:21-23.
The Lord had given this leader of degenerates in the Thyatira church a place to repent, that is, a respite, or period of probation, as he had done for the antediluvians in the days of Noah–but instead of accepting this suspension of sentence and repenting, they proceeded in their degeneracy from bad to worse, and the Lord said: I will cast her into a bed, that is, of pain, instead of the sensuality which represented spiritual fornication in the corruptions of doctrine and practice. This symbolic Jezebel would be cast into a bed of retribution for her sins, referring to the judgment that would be brought upon the followers of these apostate teachers in the churches. And the Lord added: I will kill her children–that is, by exterminating the seeds of wickedness and false doctrine, thus preventing its offspring.
4. The rest in Thyatira, as many as have not this doctrine-Rev 2:24.
This word of approval was directed to those in Pergamos who had not accepted the philosophy and practices of the libertine degenerates, who had not corrupted their minds with the depths of their degenerates and depraved philosophy–he would not lay upon them further duties than they were faithfully performing, nor burden them with the condemnations of the evil things in which they had not participated.
It seems evident that the depths of the degenerate philosophies of paganism which endangered these churches, and apparently taking root in them, were symbolized in the condemnations of the Balaams, the Nicolaitanes and the Jezebels within their midst.
5. But that which ye have already hold fast till I come -Rev 2:25.
The mention of the rest in Pergamos referred to those of their number who were holding to the truth against the Jezebel pagan philosophies and Nicolaitane doctrines, and they were exhorted to hold fast to these truths until the rendering of the judgment against the evil elements in the church, and the execution of the judgments pronounced, in the events that were to follow. The statement till I come has no reference to the second advent of Christ. Jesus did not deceive the church at Thyatira into believing that his Second Advent and the Judgment Day would occur during their life time. The admonition referred to his coming in the events of judgment against the Jezebel paramours there. Again, it is solid proof that the things mentioned had fulfillment in the period of their own lives, the time to which the apocalypse belonged.
6. To him that overcometh . . . will I give power over the nations, and he shall rule them with a rod of iron-Rev 2:26-27.
This is not a future millennium text. It is plainly the imagery of the irresistible force of the gospel. It compares with Jer 1:10; Isa 11:9; Psa 2:9; Psa 110:2, and 1Co 6:2. The figure of the rod is used to denote the chastening of the truth, and for the power and authority of Jesus Christ transferred in a figure to his followers who proclaim it. It is used to denote the power of the gospel published in the new dispensation, as previewed in the prophetic psalms– Psa 2:9; Psa 110:2. It is used for censure and discipline in 1Co 4:21. In Rev 2:26 it refers to the impact of the gospel on the pagan world through the victory of the church emerging from persecution.
7. And I will give him the morning star.-Rev 2:28.
Rev 22:16 identifies Christ as the Morning Star. The redeemed also get Christ. The morning star is the object in the sky that is seen just before the dawn. Christ leads the lighting of the spiritual world with his truth. (2Pe 1:19)
8. He that hath an ear, let him hear-Rev 2:29.
John closes the statement to the church in Thyatira the same way he closes all the other letters. It means pay attention to what has been written because it comes from God through Christ and the Holy Spirit.
Commentary on Rev 2:18-29 by Walter Scott
Rev 2:18
THE SPIRIT’S ADDRESS TO THYATIRA
(Rev 2:18-29).
DISTINCTIVE FEATURES.
Rev 2:18. “To the angel of the Church in Thyatira write: These things says the Son of God, He that hath His eyes as a flame of fire, and His feet are like fine brass.” This is the only Church of the seven in which a woman’s name is mentioned. Jezebel, the wicked consort of the apostate king of Israel, who was but a tool in her hands, the upholder and patroness of the worst forms of idolatry, a murderess, yet withal a clever and determined woman, is the prominent person named in the address to the angel. We cannot regard it as a mere coincidence that the earlier mention of Thyatira is in connection with a woman (Act 16:1-40), but a very different character to the one named here. There are striking points both of contrast and resemblance between Lydia, the active, generous, decided Christian, and her relation to Paul (Act 16:1-40), and Jezebel, the zealous and equally large-hearted pagan, and her relation to Elijah (1Ki 18:1-46; 1Ki 19:1-21).
This fourth epistle is the longest of the seven, and marks the commencement of the second group in which the history of each Church runs on till the second Coming of the Lord. The first direct reference in these epistles to the second Advent is found here (vv. 25-28).
The hopeless, helpless, corrupt condition of the Church, a condition out of which it cannot emerge, and one incapable of improvement, is another noted feature, distinguishing it thus from the three previous churches. Here, then, is an active propagation of evil and corrupting teaching from within. Pergamos tolerated certain grave evils; but Thyatira suffers them to be taught, and herself becomes the mother of similar evil systems, “her children.” What a truly remarkable feature of this Church!
Another noticeable characteristic is that a remnant is now formally recognized and separately addressed (Rev 2:24), thus clearly distinguishing the Church or mass from the remnant or faithful company.
Further, the call to hear which in Ephesus, Smyrna, and Pergamos precedes the promises to the overcomer, in Thyatira and succeeding churches is found after the promises, closing up in each case the respective address. In the first three epistles the Church stands related to the call to hear, whereas in the last four the overcomers are in relation to the words, “He that hath an ear, let him hear.”
Another striking feature in the address to this Church is that for the first and only time, in the course of these epistles, the name of the divine Speaker is introduced the Son of God; this title of personal and divine relationship is not used in any other part of the Apocalypse.
THE DIVINE SPEAKER.
18. “These things says the Son of God.” The humanity of the Lord and His relation to the race are conveyed in the title “Son of Man.” The Deity of the Lord and His relation to God are intimated in the title “Son of God.” His glory and relation to the churches as beheld by John was as “Son of Man” (Rev 1:13). Why, then, is this divine title “Son of God” introduced, and only here? The answer is at hand. Thyatira historically covers the Dark or Middle Ages, and pictures in brief terms and symbols the popish system, the worst bearing the Christian name that has ever disgraced the earth. In popery every true thought of the Church is lost. True, she boasts loudly of unity, but it is a unity enforced when and where she can by the potent arguments of the faggot, the fire, and the dungeon, as unlike divine unity effected by the Holy Ghost (1Co 12:13) as light is to darkness. Popery shuts out Christ completely as Head of His Body, the Church, and as Administrator of the House of God. Hence the introduction of this title in the opening words of the address. Not Peter, but Christ, the Son of the living God, is the Church’s foundation (Mat 16:16-18). Peter, too, is made the administrator of the Church instead of Christ. But the Lord never gives up His rights, and just when and where it were most needful to insist on His divine prerogative as Son of God it is done. If the Church has been drifting from bad to worse, so much the more need to insist on the divine glory and relationship of our Lord. If that goes, then truly all is lost. The title “Son of God” is in no wise a dispensational one; a title, moreover, which was given to Him on His entrance into this world as Man (Psa 2:1-12; Act 13:33, omit the word “again”).
HIS EYES AND FEET.
18. “He that hath His eyes as a flame of fire and His feet like fine brass.” This is part of the detailed description of the glorified Son of Man previously beheld (Rev 1:14-15). Here, however, these two attributes of stern sovereignty are exercised by the Son of God. It is well to remember that He to Whom all judgment is committed, and Who will infallibly execute His own judgment, is not only Man (Joh 5:22; Joh 5:27), but He is God as well. He who wields the sceptre is divine as well as human. His eyes as “a flame of fire” refer to His moral intolerance of evil. He will search out sin and discover it however hidden. Who or what can escape those eyes as a flame of fire? “His feet as fine brass.” What His eyes discover, that His feet shall tread upon. Unbending judicial action, inflexible justice, is symbolized by the “feet like fine brass.” Every systematized form of evil bearing the Christian name (Rev 2:23) must be destroyed. The mountains of Edom in the last days afford an awful example of divine vengeance and of the application of the striking symbol here employed (Isa 63:1-6). When the Lord comes in Person to make good His sovereign right over the whole scene under Heaven His feet are likened to “pillars of fire” (Rev 10:1-2), a slight change in the wording of the imagery, implying the immovable, steadfast purpose and act of the Lord in the stern assertion of His universal rights. “Fire” is the expressive symbol of judgment, whether upon Christ, the sacrifice (Lev. l), or upon the wicked (Mar 9:43; Luk 16:24; 2Th 1:8).
Rev 2:19
A WARM COMMENDATION.
Rev 2:19. “I know thy works, and love, and faith, and service, and thine endurance, and thy last works (to be) more than the first.” Words of strong and stern rebuke are preceded by the warmest commendation accorded to any of the assemblies. “I know thy works” occurs in each address in our English Bibles. But in the Revised and critical editions of the Holy Scriptures the words are omitted in the epistles to Smyrna and Pergamos. The state of these assemblies precluded the idea of “works,” the former being characterized by suffering, the latter by fidelity. The generic term “works” occurs twice in course of this commendation. The angel at Ephesus had declined in love, whereas the angel at Thyatira had increased in works. The darker the night the more devoted and zealous were the godly company; their “last works more than the first,” more numerous, more pure, and more elevated in character as the fruit of faith. But this Church is also commended for its love,(*Our translators here, and notably in 1Co 13:1-13, have followed Wycliffe, A.D. 1380, in rendering the Greek word agapa by “charity,” instead of love, its only equivalent. In this he followed the Vulgate or Latin version of the Scriptures. The illustrious English Reformer, “The Morning Star of the Reformation,” was not acquainted with the original tongues in which the Scriptures were written, but was an accomplished Latin scholar. Tyndale, who had carefully studied the Greek Testament of the learned Erasmus, published in A.D. 1516, gave to the English-speaking people the first printed New Testament in their own tongue. This was in A.D. 1526, nearly 150 years after Wycliffe’s edition of the Scriptures. Tyndale rejected “charity” and rightly translated love. Cranmer followed suit. In Wycliffe’s time and for long afterwards, the words charity and alms exactly represented our modern English words love and charity. The word alms is falling into disuse, charity being regarded as its equivalent.) faith, service, and endurance, four practical features of Christian life. Love, the first (Gal 5:22) and greatest of the Christian graces (1Co 13:13), heads the list. Thyatira, too, alone amongst the seven is commended for its “love” and “service.” This latter would, we judge, embrace ministry in its widest sense both of a spiritual and temporal character.
Rev 2:20
A GRAVE INDICTMENT.
Rev 2:20. “But I have against thee that thou permittest the woman Jezebel, she who calls herself prophetess, and she teaches and leads astray My servants to commit fornication and eat of idol sacrifices.” The Authorised Version reads, “I have a few things against thee,” but in the Revised Version and others we read, “I have against thee.” The Lord had a grave indictment against the angel. The Church in its representatives was permitting an evil in its midst of a more serious character than any that had yet appeared. In other words the papacy is in the forefront of this address. The supremacy of the Roman See is simply the development in full of the dispute amongst the disciples “who was the greatest” (Mar 9:33-34, R.V.).(*The historical development of the papacy from the fourth century, when the claim of supremacy was first advanced, to the eighth, when universal sovereignty, spiritual and temporal, was demanded, is ably traced in “The Rise of the Papal Power.” by Hussey.) That the general state of the Church in the Middle Ages is represented by Thyatira seems self-evident.
HISTORICAL ORDER OF THE CHURCHES.
In the successional order of the churches attention is drawn to certain broadly marked features and distinctive epochs which lie open to every student of ecclesiastical history. The historian may furnish details, sometimes interesting, more often dreary, but the principles and broad characteristics of Church history, of which details are but the outcome and development, are plainly written down in chapters two and three of the Apocalypse. Decay of first love closed up the first century, of which Ephesus was the representative. Then persecution raged with greater or less intensity at intermittent periods for more than two centuries, of which Smyrna was the sorrowful witness. Next, and in historical order, we are brought to the era of Constantine, when the emperor ruined the Church with his gold and honours. This sad event is of fourth century notoriety, and was exhibited in Pergamos. Succeeding history shows the development of the papal system from the first claim of authority and supremacy in the council of Sardica, A.D. 347, till the seventh century, when its arrogant, pretentious claims clashed with the titles, honours, and worship due exclusively to our Lord and Saviour Jesus Christ. Then from the eighth century till the dawn of the Reformation the universal claim of the papacy over the kingdoms of the earth, and the souls and bodies of men, yea, as possessing even the keys of Paradise itself, was carried out as far as possible by force and fraud. The claim of universal sovereignty has never been withdrawn, and awaits another day for its enforcement. This, then, is the awful picture presented in Thyatira. The Reformation of the sixteenth century broke the yoke of the papacy and secured a measure of freedom for Europe. Luther with an open Bible was more than a match for the Pope, aided and abetted by the most potent monarch of his time. The blow then dealt at the papacy was not a deadly one, it is slowly but surely recovering from it. The Reformation and Protestantism are before us as prominent features in the epistle to Sardis. But another Reformation was needed, one of vital and practical Christianity. This was effected in the energy of the Spirit of God at the commencement of last century. Finally, the state neither hot nor cold; Christless, yet boasting of its wealth and supremacy; self-satisfied, too, is the main characteristic of the Church to-day. The cross outside and inside her buildings, with Christ outside at the door knocking for individuals to open is Laodicea. The Church refuses to hear His voice or own His authority.
JEZEBEL, OR THE PAPACY.
Jezebel was a woman, a queen, an idolater, a persecutor, and the virtual ruler and director of the government of Israel. Ahab was but a puppet in her hands (1Ki 18:1-46; 1Ki 19:1-21; 1Ki 20:1-43; 1Ki 21:1-29). All this and more is the Jezebel of the Apocalypse. Combining in herself these and other features of the popish system (Rev 17:1-18; Rev 18:1-24), she arrogantly assumes the title “prophetess.” She professes to teach with authority. Combined with teaching she can employ all the arts and seductions of minds specially trained to effect her fell purpose.(*The Jesuit is the real power behind the Pope. The ruling principle of the Jesuit lies in this, that the end justifies the means. Morality, honour, principle are sacrificed in order to effect this end. “The Jesuits spend the night in hatching plots, and the day in running about to execute them.” Wyllie.) “Hear Mother Church” is the cry of every Romanist. “The Church cannot err in faith and morals,” and it must be understood that by “the Church” is meant the papacy pure and simple. Her teachings and seductions, however contrary to Scripture and repellent to human understanding, must be accepted as authoritative and infallible. This is a dogma with Rome. She cannot err, therefore she cannot progress. It is thus that Rome and ignorance, Rome and superstition, Rome and no mind must necessarily, as history abundantly testifies, go together. Rome dreads the light and fears the Bible. “The Church teaches,” says the Romanist. “The Church’s mission is to evangelise,” says the Protestant. Both are wrong. Teaching and preaching are not gifts conferred upon the Church, nor is it responsible to do either. The Church is taught, but does not teach. Both teaching and preaching are the exercise of gift by individual servants of the Lord (Eph 4:8-12).
She leads “astray My servants.” This the Jezebel of modern days has done. She has turned the great mass of professing Christians (here designated “My servants,” as bearing that name and character) from Christ to Mary; from Christ the one Mediator and Intercessor (1Ti 2:5; Rom 8:34) to the dead; from Christ to the Pope; from the one offering of eternal value to the sacrifice of the mass; from the Word of God and its certainty to the traditions of men which all are uncertain; and, in general, from Christianity to christianised paganism. Is not the indictment a grave and true one?
Where does this wide departure from truth lead to? What is the natural result to those led astray? The end of popish error, of intrigue, of blasphemous teachings, of wicked practices, and undying hatred to all outside her communion is to get her adherents and dupes “to commit fornication and eat of idol sacrifices”–FORNICATION and IDOLATRY. These were the two great Pergamos errors, only here seen in a more settled and intensified form. It will also be noticed that in Pergamos the evils are stated in inverse order, idolatry and fornication (Rev 2:14). These two satanic evils were taught and practised in the Church itself. There may have been in the Thyatiran assembly an actual counterpart to the impious Jezebel of old, who led in these very evils unchecked by the angel. But these heinous sins must be understood in a broad and comprehensive sense, and in keeping with the thought repeatedly pressed in this Exposition, viz., descriptive of the general condition of the Church as a whole at a given time. Those terrible evils were the characteristics of the medieval Church.
Fornication, employed as a symbol here and elsewhere, signifies for those professing the Name of the Lord, illicit intercourse with the world. What was commenced by Constantine was consummated in the papacy.(*The term “Popery” and “Papacy” are not equivalent terms. The former is the embodiment of doctrine and religious rite and ceremony; the latter signifies the whole system, sacred and secular, from its root to its utmost branch.) The assumption of combined temporal and spiritual power, both universal in their range, was the masterpiece of the papacy. Kingdoms were bestowed, crowns given, and principalities conferred according to the will of one styling himself “The vicar of Jesus Christ, the successor of Peter, the anointed of the Lord, the God of Pharaoh, short of God, beyond man, less than God, greater than man, who judges all men, and is judged by no man.”(*Innocent III., who ascended the pontifical chair in the early part of the twelfth century. A cruel and relentless persecutor). The unholy union of the Church with the world was as a system perfected in the papacy. It is spiritual fornication.
Participation in idol worship next follows, and is necessarily coupled with the former evil. Idolatry in the Church seems paradoxical, nevertheless it is true. We deliberately assert that the Romish Church and the Greek Church are systems of baptised paganism, and to some extent the Anglican Church is involved in the charge. Most of their doctrines, holy days, rites, ceremonies, vestments, titles, are heathen in their origin. The pagans refused to adopt Christian worship and doctrine, and so the Church, more evil, adopted pagan customs, giving them Christian names.(*All this is fully inquired into and proved beyond doubt in that remarkable book, “The Two Babylons,” by Hyslop. See also “The Mystic Cities of Scripture,” “Zion and Babylon,” and “Mosheim’s Ecclesiastical History,” Vols. 1 and 2, English edition of 1845.) If the simple Church polity of the New Testament is compared with the unspiritual, mechanical worship and order in the Roman, Eastern, and Anglican churches, the reader may be surprised to learn that there is scarcely one point of agreement. But are the orthodox churches free from the taint of idolatry? Have they not more or less borrowed from Rome? Protestantism is not necessarily Christianity. The severance from the papacy by the churches of the Reformation was not as complete as it ought to have been. Numerous Romish practices and doctrines of pagan origin are yet retained in the Reformed churches. All mere forms of worship and doctrinal creeds not of direct Scripture authority draw the heart and eye from Christ; other objects are substituted, and that is idolatry.
Rev 2:21
TIME FOR REPENTANCE.
Rev 2:21. “And I gave her time that she should repent, and she will not repent of her fornication.” Rome yet exists. In principle she is unchanged. She is slowly but surely recovering her strength and somewhat of her ancient prestige. Jezebel, i.e., the papacy, reigned as queen for more than a thousand years, but repented not. Yet another period of grace from the Reformation till now ( 300 years) and the papacy is unchanged and wicked as ever, persecuting as ever, filthy as ever, idolatrous as ever. The Lord “gave her time to repent,” but there has been no repentance. The Jezebel of the last 1300 years and more is the Apocalyptic Babylon of prophecy. Read her character and doings in Rev 17:1-18; Rev 18:1-24, and you will see that instead of repentance her character is blacker and her deeds are darker than in the past. How good the Lord is to grant such abundant mercy, such lengthened delay to induce repentance, though they be unavailing! The divine verdict is recorded, “She will not repent of her fornication.” It is not she cannot repent, but she will not. Popery is utterly corrupt. Her character is fixed, so too is her doom.
Rev 2:22
JEZEBEL, HER ADHERENTS AND CHILDREN.
Rev 2:22. “Behold, I cast her into a bed, and those that commit adultery with her into great tribulation, unless they repent of her works, and her children will I kill with death.” Here are three parties threatened with judgment: (1) Jezebel; (2) those having intercourse with her; (3) her children. We have been already told that Jezebel will not repent, so her judgment is certain; those, too, who traffic with her are threatened unless they repent of “her works.” Her children, persons and systems, who are born of Rome, who have imbibed her principles and teachings, are unconditionally threatened with death.
“Behold, I cast her into a bed.” The word “bed” is evidently used in sharp contrast to the bed of the harlot with its illicit pleasure. It will be a bed of affliction. “Those that commit adultery with her.” This is the first and only instance of the word “adultery” in the Apocalypse. Those who have tampered with the evil, who have defiled themselves by association with Jezebel, are the class here referred to an increasing company in our times, a company born of the false spirit of toleration and of indifference to evil. Her children killed “with death” is a singular expression, and seems to denote the intensity of the Lord’s judgment. This finds its answer in Rev 17:1-18; Rev 18:1-24 of the Apocalypse. Such is the character and doom of the papacy, and of all directly and remotely connected with it. There are varying degrees of guilt, but the main point to seize upon is that God judges evil according to the measure of each one’s responsible connection with it.
Rev 2:23
A LESSON AND A PROMISE.
Rev 2:23. “And all the churches shall know that I am He that searches (the) reins and (the) hearts: and I will give to you each according to your works.” The practical effect of the Lord’s exposure of evil in Christendom and of its judgment is that the churches shall know that Christ searches the reins and hearts. Hidden evil is brought to light, and Christ is owned as the divine Searcher of the secret thoughts and hidden deeds of men. This was the sole prerogative of Jehovah in Old Testament times (Jer 17:10), and the churches are to learn the lesson, or rather know that Christ, with whom they have to do, exercises this solemn function. Omniscience belongs to Him.
But while systems, professedly good or bad, shall be judged, there is also an individual judgment of each one’s works. Neither the believer’s person nor his sins shall come into judgment (Joh 5:24; Heb 10:17), but the works of each one shall be examined in light of that day, and blame or praise awarded by the Lord accordingly. The Lord shall pass righteous judgment on the works of each one bearing His Name. How needful to know this in view of the general toleration of evil and laxity of morals now so prevalent.
Rev 2:24-25
THE REST OR UNDEFILED.
Rev 2:24-25. “But to you I say, the rest (who) are in Thyatira, as many as have not this doctrine, who have not known the depths of Satan, as they say, I do not cast upon you any other burden: but what ye have hold fast till I come.” The medieval Church was not wholly corrupt. The Albigenses and Waldenses in the thirteenth century stood aloof from the “mother of harlots.” They with others constituted a noble band of witnesses against the corruptions of Rome. They were sound in the faith. Theirs, too, was no mere negative testimony. They boldly denounced the errors and heresies of the papal system. They were, as a rule, simple, unlettered peasants and hardy mountaineers, ignorant of the depths of evil, here termed in common parlance “the depths of Satan.” The Lord would not add to their burdens; no fresh development of truth is taught them. What they had they were not to surrender, but “hold fast.” There was no expectation held out of a reform, nor even an amelioration of the existing state of things. There could be no restoration of the Church; hence the eyes and hearts of the “rest,” or remnant, are directed not backward but onward, “till I come.” The Coming of the Lord is the goal of hope. A return to the pristine condition of the Church is deemed impossible. What then is the resource of the faithful? How long is their suffering, witnessing character to be maintained? “Till I come.” That is the promised moment of deliverance.
Rev 2:26-27
FAITHFULNESS REWARDED.
Rev 2:26-27. “And he that overcomes, and he that keeps unto the end My works, to him will I give authority over the nations, and he shall shepherd them with an iron rod; as vessels of pottery are they broken in pieces, as I also have received from My Father.” It is not enough to deny Jezebel, her doctrines and works, but “he that keeps unto the end My works” is crowned. The chaplet of victory is placed on the brow of the one who perseveres in the path of faithfulness to the end. Death or the Coming of the Lord is that end. “My works” are evidently in contrast to the works of Jezebel (Rev 2:23). “Her works” were unholy. “His works” are holy.
The large, grand, and public character of the promise exceeds anything we have yet had, namely, “authority over the nations.” This very thing has ever been the goal of papal ambition. Metaphorically and literally the Pope has placed his foot on the neck of kings, and in the coming brief day of satanic rule (Rev 12:1-17; Rev 13:1-18; Rev 14:1-20; Rev 15:1-8; Rev 16:1-21; Rev 17:1-18; Rev 18:1-24; Rev 19:1-21) the woman will ride the beast and command for a season the forces and authority of the revived western power with a completeness and breadth of authority never before witnessed. But the authority is usurped, the reign brief, and the instruments of her tyranny become the agents of her destruction (Rev 17:16-17).
The authority of the saints over the nations is coextensive with that exercised by Christ, and for the lengthened period of 1000 years. The overcomer shall rule, or shepherd, the angry and rebellious nations with an iron rod. Their will shall be broken, their pride humbled, their glory laid in the dust like the crumbling to pieces of brittle vessels.
Rev 2:27. “As I also have received from My Father,” It is deeply interesting to notice that the grant of authority over the nations is made over to Christ alone (Psa 2:1-12), but the same unlimited authority and dominion is assured to the conqueror who presses on till the end. The public place and portion of the Son are to be shared with the overcomers. The very words in which the Father gives the nations, the heathen, and the earth to its utmost limits to His Son are used by the Lord to endow His overcoming people with their public portion (compare v. 27 with Psa 2:9).
Rev 2:28
Rev 2:28. “And I will give to him the morning star.” We have had association with Christ in His kingdom and glory, but now another and even richer promise is addressed to the overcomer: “I will give to him the morning star,” a personal interest in Christ Himself. In His character as “Sun of Righteousness” to Israel He heals His people and brings in blessing, but in His character as the “Bright and Morning Star” He appears before the sun rises to His own alone. The former in connection with the Church (Rev 22:16); the latter in connection with Israel (Mal 4:2). The Lord then is coming to bring in a day of gladness for Israel and the world. The Sun will scatter the clouds and earth will rejoice, but the first faint streak of light which shall pierce through the gloom and darkness which have wrapped themselves round this dreary scene will be seen and rejoiced in by each overcomer, and then in company with Him we make our triumphal entry into the wide domain of His and our inheritance (compare Rev 2:28; Rev 22:16, with Mal 4:2).
Rev 2:29
THE CALL TO HEAR.
Rev 2:29. “He that has an ear, let him hear what the Spirit says to the churches.” In this epistle the Spirit has been speaking in solemn tones. The character and doom of the papacy have been sketched by a divine pen. The Spirit has been speaking to the churches. The call to hear in the preceding epistle is placed before the address to the overcomer. Here, and subsequently, the call to hear is placed after the address to the conqueror. Why so? In the first three churches the public body was ostensibly owned of God as His, and might “hear.” In the last four churches the professing body is treated as incapable of repentance, and hence those alone who hear and respond to the Spirit’s call constitute the overcoming company.
Commentary on Rev 2:18-29 by E.M. Zerr
Rev 2:18. See comments at Rev 1:20 for the explanation of the angel. In this letter the author states his personal name before giving a description of himself and it is the Son of God. Comparing His eyes and feet to fire and brass is explained at Rev 1:14-15.
Rev 2:19. I know thy works is commented upon at Rev 2:2. After naming the works He immediately uses the word notwithstanding, which shows that the works to which He refers are the things named in our present verse. Since they are all good we understand the word know is used in the sense of approval. Charity means an interest in the welfare of others, and service means the doing of something to assist in that welfare. Faith is produced by the word of God (Rom 10:17) and with the assurance that the divine word is leading them aright, it would cultivate patience or endurance in their activities. In the beginning of the verse the word works is used as a general reference to their manner of life. It now is used to bring out the fact that they performed good deeds for the welfare of others. Last to be more than the first. This is as it should be, for Christians are expected not only to produce the fruits of righteousness but to increase therein (2Co 9:10).
Rev 2:20. Having given the church credit for the good things it was doing the Lord next makes his complaints. Thou sufferest. When a church retains a bad character in its fellowship, it becomes a partaker of the evil deeds of that person and will be condemned by the Lord. (See verses 14, 15.) The church at Thyatira was doing so concerning a false prophetess named Jezebel. Thayer defines this word, “A second Jezebel,” then gives us the following historical statement. “The symbolic name of a woman who pretended to be a phophetess, and who, addicted to antinomianism [the doctrine of faith alone], claimed for Christians the liberty of eating things sacrificed to idols.” This statement of Thayer’s agrees with the language of the verse.
Rev 2:21. Gave her space (of time) to repent indicates the longsuffering of God toward evildoers. Repent of her fornication. Doubtless those whose religion was so materialistic as to worship dumb idols also indulged themselves in fleshly fornication. However, it is evident from many passages that idolatry was classed as spiritual fornication in Bible times; one such passage is Jer 3:9.
Rev 2:22. This verse indicates that spiritual adultery (idolatry) is what is meant through most of these verses. The Lord here threatens to punish this wicked woman by casting her and her customers into a bed together. That would not be any punishment for a woman who was a literal adulteress. But the form of language is used that indicates something unpleasant was to be inflicted, for it refers to the bed as a place of tribulation. Of course in a case of literal adultery the Lord would regard an impure woman and her patrons as being guilty together. Likewise if a woman entices the professed servants of God to commit idolatry, the whole group would be held as partners in the guilt. (See Mat 15:14.)
Rev 2:23. Kill her children with death. This may sound strange to us if we try to be technical, for if a person is killed at all it would mean death. It is what is known as a Hebraism which means an expression peculiar to the speech of the Hebrews and used by others for the purpose of emphasis. The idea is to make the hearer realize the certainty that death is to be inflicted. It is similar to “thou shalt surely die” (Gen 2:17), or not to “die the common death of all men” (Num 16:29). All the churches shall know. Whatever was going to be done was to be of such a public character as to make it an example. Searcheth the reins and hearts. The Lord is able to penetrate the innermost thoughts and expose the evil to the shame of the guilty. Will give unto every one of you according to your works. Those who are personally responsible for the conditions will be called to account.
Rev 2:24. Unto you I say . . . as many as have not this doctrine. In every condition of evil there are some who have not endorsed the evils of others, and they are not held responsible for that which they could not prevent. Not known the depths of Satan. Not been mixed up in these evil things of Satan who is prompting Jezebel and her partners. As they speak refers to the false teaching of this wicked woman and those being influenced by her. Put upon you none other burden. The Lord will not condemn them for what they cannot prevent, but He will “burden” them with the duty of abstaining from the evil practices that he has been condemning.
Rev 2:25. Hold fast, or maintain their disconnection with these evil things. Till I come is equivalent to saying “until death.”
Rev 2:26. Figurative language must be based on some literal fact or possible fact. Christians are not to exercise any temporal rule over the world on the basis of their religious profession, but they are to be joint rulers with Christ as to spiritual conduct that will please the Lord. (See the comments at Rev 1:6.) This partnership with Christ is on condition that the disciple is faithful unto the end, which means until death if such should be imposed upon him.
Rev 2:27. An iron rule does not always mean one of harshness, but that metal should also be thought of as being unyielding and strong and enduring under a strain. All the phrases of this verse should be understood in this figurative sense.
Rev 2:28. Morning star. Jesus calls himself the “morning star” in Rev 22:16. The significance of this phrase is due to its brightness as it precedes the sun in rising, thus announcing that a new day is dawning. (See 2Pe 1:19.) The present verse means that the faithful disciple will be given the spiritual brightness of Christ.
Rev 2:29. He that hath an ear. (See Rev 2:7.)
Commentary on Rev 2:18-29 by Burton Coffman
Rev 2:18
And to the angel of the church in Thyatira write: These things saith the Son of God, who hath his eyes like a flame of fire, and his feet are like unto burnished brass:
THYATIRA
Some twenty miles east of Pergamum on the road to Sardis was Thyatira, a name which means “castle of Thya,”[77] and which is probably retained in the modern Ak-Hissar (white castle), a Turkish town on a fertile plain, being the center of the cotton industry, and a relatively important town of 30,156 (1955).[78] In New Testament times, the dye industry was important, Lydia having been from Thyatira (Act 16:14). It was also the home of many influential trade guilds, having their own deities, temples, and guild halls, where feasts, tending to obscenity, and all kinds of immoralities were practices. Politically, Thyatira was a kind of buffer state between Pergamum on the west and Seleucus (Syria) on the east, evidently changing hands a number of times between the two states in pre-Christian history.[79] “Apollo the sun god, was the principal deity,”[80] probably leading to the reference to the Son of God and the morning star in this message, as a contrast.
[77] E. J. Banks, op. cit., p. 2977.
[78] Encyclopedia Britannica, Vol. 1, p. 482.
[79] E. M. Blaiklock, op. cit., p. 108.
[80] A. Plummer, op. cit., p. 64.
Rev 2:19
I know thy works, and thy love and faith and ministry and patience, and that thy last works are more than the first.
Such a glowing tribute as this leads one to wonder what could be wrong with a church like that. But despite their faith, love and works, increased and expanded, a cancer was gnawing away at the vitals of the congregation, and that problem would lead to the burden of the message.
Rev 2:20
But I have this against thee, that thou sufferest the woman Jezebel, who calleth herself a prophetess; and she teacheth and seduceth my servants to commit fornication, and to eat things sacrificed to idols.
The woman Jezebel … This verse is one of the most interesting in the New Testament, because here there well could have been an example of female leadership having been accepted in a church of Christ. The very fact of this character’s having been allowed to teach, with the sufferance of the whole church, and of her also claiming the gift of prophecy strongly suggest it. Moreover, the prominence which Lydia doubtless had in bringing the gospel to the place could have created a favorable atmosphere for the development of just such an aberration. However that may be, there is a clear case here of a dissolute woman having usurped the principal authority of a church. The word Jezebel “is not a figurative term for a party or a movement; it designates an actual person (Rev 2:2 f), her followers being distinguished from her.”[81] Whatever her actual name might have been, the Lord called her “Jezebel,” after the “wicked queen of that name who tried to establish an idolatrous cult in the place of the worship of Yahweh and was herself accused of whoredom and witchcraft (2Ki 9:22).”[82] Some have sought to identify her with the Chaldean Sibyl, a pagan religious establishment that stood outside the walls of Thyatira; but, as Lenski said, “The woman of this letter cannot be such a sibyl; she is a pretending prophetess who operates right in the Christian Church as one of its members.”[83]
To commit fornication … eat things sacrificed to idols … This identification of the sins of Jezebel identifies her and her followers with the followers of Balaam and with the Nicolaitans, there being no difference whatever in the sins cited. It is quite evident, therefore, that in the three churches of Ephesus, Pergamum, and Thyatira, the problem was the same, that being the type of wickedness described here; and that the principal thrust of the messages regards the progression of this evil from: (1) the conduct of a few at Ephesus; to (2) the justification of it by a body of teaching at Pergamum; to (3) the leadership of the church, in the person of Jezebel, having been thoroughly corrupted by it.
[81] Isbon T. Beckwith, op. cit., p. 466.
[82] G. R. Beasley-Murray, op. cit., p. 1285.
[83] R. C. H. Lenski, op. cit., p. 115.
Rev 2:21
And I gave her time that she should repent; and she willeth not to repent of her fornication.
I gave her time … The longsuffering of the Lord is in this. The Saviour is not seeking some grounds for casting out his children, but overlooks their transgressions for a season, waiting for their repentance. For the willfully impenitent, however, there remains a judicial hardening and the execution of judgment. As Beasley-Murray said, “There is also the implication that Jezebel had been previously warned.”[84] Another necessary deduction from this was cited by Carpenter, thus: “True repentance is a repentance whereby we forsake sin.”[85] The immorality at Thyatira was flagrant, and more flagrant still was their persistence in it.
Fornication … There is no need to spiritualize this as “spiritual adultery.” The obscenities and debaucheries openly observed in the pagan culture were fleshly, sensual, carnal and reprobate.
[84] G. R. Beasley-Murray, op. cit., p. 1285.
[85] W. Boyd Carpenter, op. cit., p. 545.
Rev 2:22
Behold, I cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of her works.
I cast her into a bed … into great tribulation … This appears to be an immediate and summary judgment against the type of wicked error rampaging in Thyatira. It is hard not to see in this exactly the same kind of judgment referred to in Rev 2:16; that is, a divine visitation similar to that which befell Ananias and Sapphira (Act 5:1-10). There even seems to be a distinction between “them that commit adultery with her,” as in this verse, contrasted with “her children” in Rev 2:23, suffering being the punishment here, and death there.
Except she repent … Even yet, the gates of mercy had not closed, but this was the final warning.
Rev 2:23
And I will kill her children with death; and all the churches shall know that I am he that searcheth the reins and hearts: and I will give unto each one of you according to your works.
And all the churches shall know … The appropriate nature of the threatened visitation should be noted. The bed of suffering was an appropriate reward for the bed of fornication; and their judgment was to be as notorious as their scandal had been.
I will kill her children with death … Regarding the diverse punishment of the fornicators in Rev 2:22 (suffering), as compared with death for “her children” here, Beasley-Murray thought that, “The former were sufficiently influenced by Jezebel to compromise their Christian loyalty, but the latter wholly embraced her doctrine.”[86] If such a terrible judgment was indeed executed upon them, the example of it would have had tremendous force in nerving the church to stand against paganism.
ENDNOTE:
[86] G. R. Beasley-Murray, op. cit., p. 1285.
Rev 2:24
But to you I say, to the rest that are in Thyatira, as many as have not this teaching, who know not the deep things of Satan, as they are wont to say; I cast upon you none other burden.
The rest … “For the first time in these epistles, we meet with those who are spoken of as the rest, who are carefully distinguished from the great body of professing believers. The world had penetrated the church.”[87]
Who know not the deep things of Satan … There seems to be some doubt about what, exactly, is meant here. The problem was stated thus by Plummer:
Did they call their doctrine “deep things,” which the Lord here enlarges to “deep things of Satan,” in order to declare its true nature? Or did they themselves call their knowledge “the deep things of Satan,” which they fathomed in order to prove their mastery over them?[88]
Plummer thought it was the former, but Lenski believed it was the latter. It could have been either. If the former, the Lord here exposed their “deep things” as really being of the devil; and, if the latter, the deviates were reasoning as some do even today, who say that in order to triumph over evil one must practice evil. “To probe the depths of Satan, one must go down into these depths … the folly and fallacy of such reasoning are obvious.”[89]
I cast upon you no other burden … “The very language of Act 15:28 is echoed in this”;[90] and it seems possible, at least, that there is here “an allusion to the Jerusalem concordat of the early church which is recommended tacitly as a safe, wise rule of conduct.”[91] Lenski, however, rejected this view, thinking that the reference is to the fact that “heretical opposition is always felt as a weight or burden that necessitates more strength to hold fast what we have.”[92] It does not seem to this writer that the two viewpoints are necessarily opposed to each other.
[87] Charles H. Roberson, op. cit., p. 24.
[88] A. Plummer, op. cit., p. 66.
[89] R. C. H. Lenski, op. cit., p. 120.
[90] F. F. Bruce, op. cit., p. 639.
[91] James Moffatt, op. cit., p. 362.
[92] R. C. H. Lenski, op. cit., p. 121.
Rev 2:25
Nevertheless that which ye have, hold fast until I come.
The coming here is not the Second Advent. “It was necessary to hold fast to the Christian profession until Christ came in visitation through the trials soon to confront the churches.”[93]
ENDNOTE:
[93] J. W. Roberts, op. cit., p. 46.
Rev 2:26
And he that overcometh, and he that keepeth my works unto the end, to him will I give authority over the nations:
He that overcometh … See other comments, above, on this expression. Note that here we have a definition of “overcoming,” which means “keeping the works of Christ unto the end.” What end is this? Every end, whether the end of difficulties, the end of life, or the end of the ages.
Authority over the nations … There is an echo here of our Lord’s great parable in Luk 20:13-17, wherein the faithful servants were promised rulership over “five cities” and over “ten cities.” The manner of the Christian’s authority over nations does not appear in this promise, but it is evident subsequently in the prophecy (Rev 20:4).
Rev 2:27
and he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers; as I also have received of my Father:
As the last clause of this verse indicates, the authority Christians are to exercise is “as” the authority that the Father has given Christ. They will “reign with him,” not in the literal sense of enjoying temporal authority in human governments, but in the spiritual sense of sharing the holy blessings of his kingdom and of winning others through the gospel of Christ. The twelve apostles, at this very time, are reigning with Christ (Mat 19:28); and it is inconceivable that anything other than this is implied here. The bizarre notion that some eschatological revolution connected with a literal return of Christ to the earth will suddenly give the reins of human government into the hands of Christians is foreign to the New Testament. “This is not a future millennium text. It is plainly the imagery of the irresistible force of the gospel.”[94] “The rod of iron” and the shattering of the “potter’s vessels” are merely expressions of that great power.
ENDNOTE:
[94] Foy E. Wallace, Jr., op. cit., p. 96.
Rev 2:28
and I will give him the morning star.
This, like all similar promises in connection with these seven letters, is the promise of eternal life. “This does not mean, to invest the overcomer with its glory, nor to give him possession of Christ himself, but to make the dawn of salvation or of life eternal shine on him after his dark affliction.”[95]
Commenting on the thought in these verses, Caird said, “We are compelled to look for the fulfillment of this promise (having authority over the nations) in the present order.”[96] The ruling with a rod of iron and shattering the potter’s vessels refer to the smashing of paganism. “Pagan resistance will indeed be smashed, but God will use no other iron bar than the death of his Son and the martyrdom of his saints.”[97] And we do not hesitate to add: the preaching of the gospel!
[95] James Moffatt, op. cit., p. 363.
[96] G. B. Caird, op. cit., p. 46.
[97] Ibid.
Rev 2:29
He that hath an ear, let him hear what the Spirit saith to the churches.
Again, reference is made to Rev 2:7 where this is commented upon. Lenski pointed out that here and in the following three letters this admonition is placed at the end instead of at the beginning, thus dividing the seven into two groups of three and four; but, “We are unable to say just why they are so divided.”[98]
“Moral compromise is the central danger in Christ’s message to the church at Thyatira,”[99] some think; but there is more to it than that, although admittedly that is bad enough. There was an abdication of the eldership in that church; a vile woman had taken it over, and they had done nothing about it. Furthermore, there was the general toleration of the philosophy and teaching which formed the rationalistic support and encouragement of the immorality. Aside from Sardis, the church next written, Thyatira was the worst of the seven addressed in this series.
Regarding what we have interpreted as the promise of a miraculous judgment against the situation in Thyatira, if such an interpretation is correct, there must have been special and unique qualities of the infection there which required it. The divine economy regarding miracles requires this understanding. Therefore, we shall attempt to show that the situation there did indeed justify such a heavenly interference with it.
The proud and domineering Jezebel, daughter of Ethbaal, king of Tyre, was the wife of Ahab, king of Israel; and she made Baalism the official religion of the northern kingdom, hastening its decline and fall by the idolatry which she introduced. “She was responsible in large measure for the collapse of the nation because of the evils which she introduced (1Ki 16:29-33).”[100] If she who is called Jezebel in this letter to Thyatira had been permitted to continue without divine interference, the total collapse of Christianity under the encroachments of paganism might have followed; but there was divine intervention. Furthermore, it would appear that the church got the message; and that at no subsequent time is there any record of the eldership of a church of our Lord abandoning their authority to a woman.
The legitimate deduction from what is revealed in this message to Thyatira is that the eldership of a church should use the full authority of their position to countermand and eliminate every emergence of false teaching in their congregations. There could have been no excuse whatever for their dereliction in the instance of Jezebel’s wanton disregard of the teaching of Christ and her openly advocating the cause of paganism in the congregation.
[98] R. C. H. Lenski, op. cit., p. 25.
[99] Billy Graham, op. cit., p. 21.
[100] Merrill C. Tenney, op. cit., p. 63.
Commentary on Rev 2:18-29 by Manly Luscombe
Thyatira (Rev 2:18-29)
The City–Of the seven letters, the letter to Thyatira is the longest. The city was known for manufacturing and marketing. Here every trade (silversmiths, candle makers, carpenters, etc.) was organized into trade guilds. If you wanted to sell candles, you had to belong to the trade guild of candle makers. Each trade guild had a special god who was supposed to bless their work. Lydia, a seller of purple, was from this city. She was converted by Paul in Act 16:14-15.
The Church–It is assumed that Lydia was the first influence to begin the church here. We know that Paul was aware of this church and wrote a letter to them. We do not have that letter. However, the letter to the Colossians was to be exchanged with the letter to Thyatira. (Col 4:16)
Things Commended–Jesus knows their works. He is aware of their service to God. He recognizes their love. Jesus appreciates their patience, their ability to hold their own under extreme pressure. They are increasing. Their works are more now than in the beginning. This is the opposite of Ephesus. They are a strong, faithful, growing, working, and loving church.
Things Condemned–The church is harboring heresy. They allow a woman, Jezebel, to teach error. It seems this was some woman in the church who may have claimed some mystic power. She was seducing them to commit fornication. Some think the name, Jezebel, is not her real name, but symbolic of the Old Testament queen, wife of Ahab. She was a Jezebel in character, morals and conduct. Like the Old Testament namesake, she will not be allowed to continue. She and her followers will meet destruction. God is still in charge.
Sermon on Rev 2:18-29
Acceptable Sins
Brent Kercheville
There are certain sins that we have the tendency to overlook.
Jesus Knows (Rev 2:18-19)
Jesus describes himself with words of fearful judgment. He has eyes like a flame of fire and feet like burnished bronze. Jesus is shown with penetrating discernment as he judges his people. Jesus knows the works of the church in Thyatira. The works of these Christians are extensive. Their works are full of love, faith, service, and patient endurance. Another terrific statement made about them is that their works now are better than at the first. Remember the condemnation against Ephesus was that those Christians had abandoned the love they had at the first. The Christians in Thyatira are the opposite. Their works of love, faith, service, and patient endurance have exceeded their works at the first.
IGNITE: This leads to our first point where we can ignite our lives. Sometimes we get off to a slow start in our relationship with God. We are not as zealous as we know we should be. We are not living like we should. But it is not too late to grow in our love, faith, service, and patient endurance. These Christians improved in those areas and you can also. To improve in our relationship with God requires effort. We will not be able to keep doing what we are doing now and somehow magically have works pleasing to God. It is not too late to do what God asks, but we must focus on growing our faith, love, and service.
Tolerating Sin (Rev 2:20-21)
What could possibly be wrong with this church? It seems the church is doing well and is improving. However, the problem is that they are tolerating sin. There are some who claim to be prophets but what they are teaching is causing Christians in practice sexual immorality and eat meat sacrificed to idols. To call this person Jezebel is a statement of great wickedness. Ahab was the most wicked king that ever reigned over Israel or Judah. However, Ahabs wife was Jezebel and she incited him to do evil. The picture is that Jezebel was even worse than Ahab. No one names their girl Jezebel because the name stands for extreme wickedness. What we see is that the church in Thyatira has the same problem as the church in Pergamum. Both churches were tolerating false teaching. However, the false teaching in Thyatira was causing Christians to engage in sin. Not only are the Christians tolerating the false teachings, they are also accepting these sinful activities.
There are so many sins that for some reason we deem as acceptable sins. For some sins, we think they are acceptable simple because they seem like small sins. Other sins are acceptable because the world has accepted these sins. Sexual immorality has also become an acceptable sin. Living together, sex before marriage, sex outside of marriage, affairs, separations, divorce, and remarriage have all become sexual sins that are often tolerated. Pornography and lust are acceptable sins. Immodesty is a growing problem among Christians as the world continues to push the envelope on defining what is modest and proper. Let me just give a quick thought about modesty. If you would not go outside in your underwear, then just because the name is changed to a swimsuit does not suddenly make the clothing modest. If men would not go outside in their underwear, then you should not wear swimsuits that cover just as little. If women would not go outside in their bra and underwear, then you should not wear swimsuits that cover just as little. But these become acceptable sins because the world wears this kind of apparel.
There are many social sins that we accept from one another. Malicious talk, backbiting, gossiping, speaking evil, and the like are sins that we not only participate in but enjoy. We have to be so careful about many of these sins because the underlying sin is pride. We must be so careful that often we are gossiping under the guise of prayer requests. We will say that a person needs prayers and it opens the door to talk about them in a way that is not beneficial or godly.We must take care that we do our good works not letting our left hand know what our right hand is doing. We do not need to tell each other the good works we are doing. We should not tell each other about the acts of service we are doing because it is an open door to pride. We want others to know what we are doing. We are all aware of the danger because we want people to know that we are not being lazy with our Christianity. I know I dont want you to think that I am not calling on people or helping people or studying with people. It becomes a point of pride to tell others that I am doing these things. Quietly do your works knowing that God knows and sees what you are doing. Others do not need to know. Do your acts of service and love when you see opportunity. Do not tell others to do it or tell others that you did it.
One of the reasons it is so important to not to accept sins is not only because God condemns these activities, but also because we will become callous toward these sins. One of the dangers of repeated sin is that we commit those sinful acts without any guilt or remorse. We no longer care. Throughout the Old Testament Israel was condemned for this problem of not caring about the sins they were committing. Engage in pornography and you will be callous toward it and will not stop. Wear immodest clothing and you will be callous toward the act and will not stop. Commit sexual sins and you will become callous toward those sins. This is the point of this IGNITE series. We lose our fire for God and his commands because we have allowed our hearts to become callous toward sin and we refuse to repent. Notice that this is the problem Jesus points out in verse 21. Jesus gave them time for repentance, but these Christians refused. They would not stop their sins. These acts had become ingrained in their lives and they would not stop.
IGNITE: Practicing sin extinguishes the flame. Our entanglement in sin causes us not to care about God and lose our zeal for his will and his word. Stop sinning if we are going to ignite our lives for Jesus.
Jesus Warning (Rev 2:22-25)
Unless they repent of their sinful works, Jesus says he will come against them in judgment. This false prophet called Jezebel will be thrown into a bed of suffering and those who follow her teachings will be thrown into the great tribulation. The summary of this judgment is stated at the end of Rev 2:23. I will give to each of you according to your works. We will receiving judgment to participating in these sins, whether we think they are acceptable or not. Our judgment does not determine whether something is a sin or not. God determines and defines what is sin. We will be repaid for the sins we commit. A regular reminder from the scriptures is that we must not think that we will get away with our sins. These acceptable sins are not acceptable to our Lord.
There is some good news in this condemnation. There are Christians in Thyatira who have not been deceived into participating in sins. They have not gone the way of Satan by accepting these false teachings from this false prophetess. Look at what Jesus commands them to do. Jesus tells them that they have no other burden. They just need to hold fast to have they have. Keep fighting sin. Keep fighting false teaching. Do not be deceived into accepting the sins of the world. Do not accept the lies and do not fall into the trap of sinning.
To The Conquerors (Rev 2:26-29)
Two things are given to those who conquer. First, the conquerors will receive authority to rule. This image does not make much sense at this point in the book of Revelation. But the book is going to conclude with the picture of Christians reigning with Christ for 1000 years. When we get to chapter 20 we will fully explain that image. Paul describes the same promise in his letter to Timothy.
Therefore I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory. The saying is trustworthy, for: If we have died with him, we will also live with him; if we endure, we will also reign with him; if we deny him, he also will deny us; (2Ti 2:10-12 ESV). It is a beautiful picture that we will reign with our Lord.
The second promise is that Christians will be given the morning star. The morning star is defined for us at the end of the book of Revelation. Jesus says of himself, I am the root and the descendant of David, the bright morning star (Rev 22:16). The picture is similar to the first image. You are in a relationship with the morning star and you will reign with the morning star. Those who hold fast will experience victory as Christ experiences victory.
Conclusion
Improve on your works. Dedicate yourself to be on fire for God.
Practicing sin extinguishes the flame for God.
Tolerating sin will bring certain judgment against us.
LESSON 3.
MESSAGE TO THE CHURCH IN EPHESUS
Read Rev 2:1-7
1. The first letter is addressed to which of the seven churches? Ans. Rev 2:1.
2. Who told John what to write? Ans. Rev 2:1.
3. What did he say he knew about the Ephesians? Ans. Rev 2:2.
4. What does he know about all men? Ans. Joh 2:24-25.
5. What attitude did the Ephesians take toward evil men? Ans. Rev 2:2.
6. What did they do about the false apostles among the brethren? Ans. Rev 2:2.
7. What other good qualities did this church possess? Ans. Rev_23.
8. What did the Lord hold against them? Ans. Rev 2:4.
9. What is the evidence of love to Jesus? Ans. Jno. 14: 15.
10. What were they told to remember? Ans. Rev 2:5.
11. Name two things they were commanded to do. Ans. Rev 2:5.
12. What did the Lord threaten to do, if they did not repent? Ans. Rev 2:5.
13. What did they hate, which the Lord also hated? Ans. Rev 2:6.
14. They were told to hear what? Ans. Rev 2:7.
15. How does the Spirit speak to the churches now? Ans. 1Co 2:12-13; 1Ti 4:1.
16. What promise was made “to him that overcometh”? Ans. Rev 2:7.
HISTORY OF THE CHURCH AT EPHESUS
17. From whom had this church received another letter many years before? Ans. Eph 1:1 :
18. What eloquent preacher had visited them early in the church’s history there? Ans. Act 18:24.
19. On what point was his teaching inaccurate? Ans. Act 18:25-26.
20. Why did Paul rebaptize about twelve men at Ephesus? Ans. Act 19:1-7.
21. About how long did Paul teach and preach in Ephesus? Ans. Act 19:8-10.
22. How did the disciples there dispose of their books on magical arts? Ans. Act 19:17-20.
23. Who stirred up a mob against Paul and why? Ans. Act 19:23-34.
24. Who dispersed the mob, and how? Ans. Act 19:35-41.
25. Give the substance of Paul’s address to the elders of the church at Ephesus. Ans. Act 20:16-35.
26. Why had Paul on one occasion exhorted Timothy to tarry in Ephesus? Ans. 1Ti 1:3-4.
27. Who else did a great work in Ephesus? Ans. 2Ti 1:16-18.
FOR CLASS DISCUSSION
1. Discuss “The Tree of Life.” (See Rev 2:7; Rev 22:2; Rev 22:14; Gen 2:9; Gen 3:22.)
LESSON 4.
MESSAGE TO THE CHURCH IN SMYRNA
Read Rev 2:8-11
1. To which of the seven churches was the second letter addressed? Ans. Rev 2:8.
2. Through what experience had the speaker of the words of this letter passed which were peculiar to him only? Ans. Rev 2:8; Rev 1:18.
3. What afflictions were the disciples suffering at Smyrna? Ans. Rev 2:9.
4. Who had a complete knowledge of all their trials and needs? Ans. Rev 2:9.
5. What should be the Christian’s attitude toward trials and tribulations? Ans. Jas 1:2-4; 1Pe 4:12-16; Mat 5:11-12.
6. What was the result of Paul’s afflictions? Ans. Php 1:12.
7. Contrast the poverty and riches of the church at Smyrna with the poverty and riches of the Laodiceans. Ans. Rev 2:9; Rev 3:17-18.
8. Of what kind of people is the church of Christ chiefly composed? Ans. Jas 2:5; 1Co 1:26.
9. Through whose poverty were the children of God made rich? Ans. 2Co 8:9.
10. Where should Christians lay up their treasures? Ans. Mat 6:19-21.
11. Name some heavenly qualities in which all should be rich.
Ans. a. Faith (Jas 2:5). b. Good works (1Ti 6:18). c. Humility and fear of God ( Pro 22:4). d. The word of Christ (Col 3:16).
12. What false claims for themselves were some making? Ans. Rev 2:9.
13. To whose synagogue did they belong? Ans. Rev 2:9.
14. What sin were they committing? Ans. Rev 2:9.
15. Who are Abraham’s seed, or Jews in a spiritual sense? Ans. Gal 3:27-29; Rom 2:28-29; Rom 9:6-8; Joh 8:39.
16. What were they told not to fear? Ans. Rev 2:10.
17. Whom should we fear? Ans. Mat 10:28.
18. What afflictions from Satan were they about to suffer? Ans. Rev 2:10.
19. How long would their tribulations continue? Ans. Rev 2:10.
20. How long, and unto what event must they be faithful in order to receive the reward? Ans. Rev 2:10.
21. What reward would the faithful receive? Ans. Rev 2:10.
22. What is this “crown of life” called elsewhere? Ans. 2Ti 4:8; 1Pe 5:4; 1Co 9:25.
23. What was Smyrna commanded to hear, which Ephesus also was commanded to hear? Ans. Rev 2:7; Rev 2:11.
24. Who will not be hurt by the second death? Ans. Rev 2:11.
25. What is the second death? Ans. Rev 20:14; Rev 21:8.
LESSON 5.
MESSAGE TO THE CHURCH IN PERGAMUM
Read Rev 2:12-17
1. To which of the seven churches is the third letter addressed? Ans. Rev 2:12.
2. What weapon is in the possession of the author of this letter? Ans. Rev 2:12.
3. Out of what did this sword proceed? Ans. Rev 1:16.
4. By what other name is this weapon called? Ans. Rev 2:16.
5. With what will the Lord Jesus slay the lawless one? Ans. 2Th 2:8.
6. With what will the Lord smite the earth and slay the wicked? Ans. Isa 11:4.
7. What kind of weapons are forbidden in Christian warfare? Ans. Mat 26:51-53; 2Co 10:4; Joh 18:36.
8. Do the Scriptures forbid a kingdom of this world from taking up arms in its defense? Ans. Joh 18:36.
9. Who had his throne, or controlling influence, at Pergamum? Ans. Rev 2:13.
10. What were the Lord’s people holding fast? Ans. Rev 2:13.
11. What name had been given to them? Ans. Act 11:26.
12. In what name should the Lord’s people bear their afflictions and glorify God? Ans. 1Pe 4:14-16.
13. What had they not denied? Ans. Rev 2:13.
14. Name three things all should do regarding the faith of Jesus? Ans. Act 6:7; 2Ti 4:7; Jud 1:3; Rev 14:12.
15. What can you say of Antipas? Ans. Rev 2:13.
16. What did the Lord have against the church at Pergamum? Ans. Rev 2:14-15.
17. Why did Balak send for Balaam? Ans. Num 22:2-6.
18. Tell of Balaam’s journey to the city of Moab. Ans. Num 22:21-40.
19. What did Balak think of Balaam’s prophecies? Ans. Num 24:10-13.
20. How did Balaam teach Balak to bring a curse on Israel? Ans. Rev 2:14; Num 31:16.
21. Why did Balaam do this? Ans. 2Pe 2:15; Jud 1:11.
22. How were Balaam and the Midianites punished for this? Ans. Num 31:1-11.
23. What were the guilty commanded to do? Ans. Rev 2:16.
24. What did the Lord threaten to do, if they did not repent? Ans. Rev 2:16.
25. Give the three-fold blessing promised to “him that overcometh.” Ans. Rev 2:17.
26. What does the “white stone” represent? Ans. God has not revealed it, therefore no one knows.
27. Who alone may know what this “new name” is? Ans. Rev 2:17.
LESSON 6.
MESSAGE TO THE CHURCH AT THYATIRA
Read Rev 2:18-29
1. To whom is this letter addressed? Ans. Rev 2:18.
2. Give the name of a Godly woman who once lived in Thyatira. Ans. Act 16:14.
3. Tell of her conversion. Ans. Act 16:13-15.
4. The eyes and feet of the Son of God were likened unto what? Ans. Rev 2:18.
5. Name five good qualities which the Son of God knew about this church. Ans. Rev 2:19.
6. In what way were their “last works” unlike the church at Ephesus? Ans. Rev 2:19; Rev 2:4-5
7. What did the Lord have against Thyatira? Ans. Rev 2:20.
8. What did Jezebel call herself? Ans. Rev 2:20.
9. What did she teach and seduce God’s servants to do? Ans. Rev 2:20.
10. What was she given time to do? Ans. Rev 2:21.
11. What does God want all sinners to do? Ans. 2Pe 3:9; Act 17:30.
12. How will she and those who sin with her be punished, except they repent? Ans. Rev 2:22.
13. How would her children be killed? Ans. Rev 2:23.
14. What then would all the churches know about the Lord? Ans. Rev 2:23.
15. How will each be rewarded? Ans. Rev 2:23; 2Co 5:10.
16. Upon whom would the Lord cast no additional burden? Ans. Rev 2:24.
17. What were they to hold fast, and how long? Ans. Rev 2:25. ( For the things they were to hold fast see verse 19.)
18. To whom is promised “authority over the nations”? Ans. Rev 2:26.
19. How will he “rule the nations”? Ans. Rev 2:27.
20. Who is the “morning star”? Ans. Rev 22:16; Rev 2:28.
FOR CLASS DISCUSSION
1. Discuss the rule of the saints over the nations. Note: In discussing this subject it is well to remember:
(1) That the Greek word for “rule” means to “shepherd.”
(2) That Jesus is the supreme ruler ( Mat 28:18), the chief Shepherd of souls (1Pe 2:25).
(3) That elders in the church rule by their teaching and righteous example (1Pe 5:2-3; Heb 13:7).
(4) That all the faithful rule in this life by the influence of their lives (Rom 5:17).
(5) That through the influence of the righteous some are saved (1Ti 4:16), and others are condemned (Heb 11:7).
(6) That the word, the sword of the Spirit (Eph 6:17), is as strong and inflexible as iron (Jer 23:29; 2Co 10:3-6).
E.M. Zerr
Questions on Revelation
Revelation Chapter Two
1. To which church did he write first letter?
2. How was the authorship here described?
3. What did he say he knew?
4. Tell what they could not bear.
5. What tests had they made?
6. How had they terminated?
7. What had they done for his name’s sake?
8. Why was there something against this church?
9. What should they remember?
10. Tell what they were told first to do.
11. What works were they to do?
12. If not what would be done to them?
13. What did they have that was commended?
14. How should ears be used?
15. Where is the tree of life?
16. Who may eat of it?
17. Describe author of letter to Smyrna.
18. What did he know about this church?
19. Were they rich or poor?
20. Who had blasphemed?
21. Of what institution were they?
22. What was this church bidden not do?
23. Tell what the devil was going to do.
24. For what end would this be?
25. What were they to have?
26. How long must they be faithful?
27. Tell the reward to be gained.
28. What should be heard?
29. If one overcomes what will he escape?
30. Describe author of letter to Pergamos.
31. What did He know of this church?
32. At what place did this church dwell?
33. What had this church held fast?
34. Tell what it had not denied.
35. What special trial was mentioned?
36. Whose doctrine did this church encourage?
37. In what way did it encourage this?
38. What was the doctrine of Balaam?
39. State the other false doctrine they encouraged.
40. What was God’s feeling toward this doctrine?
41. What were they exhorted to do?
42. Who is “them” in verse 16?
43. Tell what may be given to eat.
44. To whom will it be given?
45. What gift will be made him besides?
46. Who will know the secret?
47. Who authorized the letter to Thyatira?
48. Describe his appearance here.
49. What works were accredited to this church?
50. Tell which item was increased.
51. What character wa.s suffered among them?
52. Tell what she professed to be.
53. What influences did she have?
54. What opportunity had the Lord given her?
55. With what result?
56. What association will God force upon her?
57. How could they escape this lot?
58. What would be killed?
59. All the churches would be made know what?
60. How will he deal to every one?
61. What depths had some not known?
62. How were they to be treated by the Lord?
63. What should they hold fast?
64. To whom will power be given?
65. How long must they keep His works?
66. By what shall he rule?
67. From whom was this power received?
68. What bright thing will be given?
69. Who is saying things to the churches?
Revelation Chapter Two
Ralph Starling
All 7 churches except two had serious fault in Gods view.
There was Ephesus, a church of great power,
Had allowed their 1st love to go sour.
Then there was Smyrna being spiritually rich.
The devil would torment for a 10 day stretch.
There was Pergamum commended for her faith.
Right in the middle of the Devils own place.
Butholding to the doctrine of Balaam and Nicolaitans must be erased.
The church at Thyatira was known for good works,
But the evils of Jezebel was known by Gods search.
In each of these churches John says: listen, repent and receive Gods blessing.
Remove these faults and make amends,
and God and the host of heaven, will be happy again.
Fuente: Old and New Testaments Restoration Commentary
Hold Fast Till I Come
Rev 2:18-29
Note that Jesus does not hesitate to appropriate the sublime title-the Son of God. His eyes penetrate profoundest secrets, and His advent leaves a trail of purity like fire behind Him. He recognizes the many good qualities of His church at Thyatira, but accuses her of having raised no protest against the woman Jezebel. She had actually permitted the promulgation of soul-destroying error, with most disastrous results.
This Jezebel apparently taught that there were deep philosophies in the heathen system around them, and the result was that the professing servants of Christ were led into complicity with the outward corruption of heathendom. An evident attempt was being made to graft on to Christianity the mysteries of darkness, which were in direct antagonism to the purity of the teachings of Christ.
Notice the contrast between her works and my works, Rev 2:22; Rev 2:26. The saints who are true to Christ shall be associated with Him in His Kingdom, but best of all they are made to possess the Morning Star, that is, they now stand with their Lord in the dawn of a new era. Already the day has dawned and the Day Star has arisen in their hearts, 2Pe 1:19.
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter 12
Christs letter to the church at Thyatira
‘And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. But that which ye have already hold fast till I come. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star. He that hath an ear, let him hear what the Spirit saith unto the churches.’
Rev 2:18-29
Thyatira was the home of Lydia, whose heart the Lord opened. It was a place of great commerce, a city with many, many people passing through its streets every day. Thyatira was a place of wealth and power. In that place of great commerce, the trade unions (guilds) of the day were well organized and powerful. Wool workers, linen workers, tailors, leather craftsmen, tanners, potters, etc, were all associated in business, in one way or another, with pagan idolatry. Each guild had its own guardian god.
The situation there such that you wanted to get ahead in business, you had to belong to one of the unions, one of the trade guilds. If you belonged to the guild, your membership implied that you worshipped its god. You would be expected to eat the food offered to those gods at their pagan festivals. That implied that you acknowledged that you had received the food from the gods. After the feasts, base orgies would begin. You could not dare insult your peers by walking out of their festivities!
What could a believer do in such circumstances? If he quit his union, he would lose business. If he remained in the union, attended the immoral festivities, and joined in the idolatrous fornications of pagan worship, he would be denying his Lord and sinning against his conscience. Gods saints at Thyatira had to face these kinds of problems everyday, much like many of Gods people do, to varying degrees in this degenerate age.
There was a prophetess in the church at Thyatira, called Jezebel, who claimed to have a solution to the problem. She reasoned that if you would conquer Satan, you must get to know him. You will never be able to influence the idolaters if you condemn them and refuse to go along with their religion. You do not have to deny Christ, but you cannot expect to get along in the world if you do not accept the worlds religion, or at least accept it as an acceptable form of religion. After all, who are we to condemn another mans religion? You just cannot say that someones religion is false!
Sound familiar? By her cunning craftiness, this prophetess seduced many in the church and persuaded them to commit fornication, not only spiritual fornication, but literally to commit fornication in the name of religious unity! That was the condition of the church at Thyatira.
Almost all the old commentators suggest that this letter has reference to the rise of papacy and the heretical, immoral doctrines and practices of the Roman Catholic Church. I have no tolerance for papacy. I am always ready to denounce it as antichrist. Romanism is idolatry. It promotes immorality. Its doctrines are nothing but heretical superstitions. However, it is a grave mistake to limit this letter to the church at Thyatira to the rise of Romanism. Like the other six letters, this letter is addressed to Gods saints today. It warns us of certain dangers the church of Christ is sure to endure in any age. ‘He that hath an ear, let him hear what the Spirit saith unto the churches.’ In this letter our Lord warns every local church, every pastor, and every one who professes faith in his name of the subtle and damning influence of false religion.
An assuring revelation
As this letter opens, our Lord Jesus makes an assuring revelation of himself (v.18). He who walks in the midst of his churches and holds her pastors in his right hand is himself ‘the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass.’ In times of trouble and danger, nothing is more assuring to Gods saints than the comforting knowledge of Christs presence. ‘The Lord is at hand’ both to observe and to protect his own.
The Son of God addresses himself to the angel of the church at Thyatira. As we have seen repeatedly, the angel of the local church is her pastor. He is Gods messenger to the church. You will notice that in each church there is but one angel, one pastor, one messenger from God to his people. It is his responsibility under God to instruct the people of God and protect them from the many forms of false religion that arise. The means by which he does this is the faithful preaching of the gospel, expounding Holy Scripture (Eph 4:11-14; Act 20:28-30).
Identifying himself as the Son of God, our Savior calls us both to trust him and to obey him. He who is the Head of the church is not some silly old man dressed up in a sissified costume, but the Son of God himself, our Savior and our Lord. He calls himself the ‘Son of Man’ (Rev 1:13) to assure us of his love and sympathy toward us. He calls himself the ‘Son of God’ to assure us of his sovereign, almighty power. Our Savior is God almighty; and he is a man touched with the feeling of our infirmities.
His eyes are like a flame of fire. He has a piercing, penetrating, perfect knowledge and insight into all things and all people. He searches the hearts and knows the motives of all actions. He tries the reins and knows the principles of all people.
His feet are like fine brass. As he knows and judges all things with perfect wisdom, he rules all things and acts with absolute strength and perfect steadiness. His works of providence are deliberate and irrepressible. These two things ought to encourage every faithful pastor to remain loyal to Christ and the gospel of his grace: Christ knows all things; and he has all power. Who or what shall we fear?
An acknowledged regard
Our Lord displays an acknowledged regard for the faithfulness of his people (Rev 2:19). The Lord God promises to honor those who honor him (1Sa 2:30). Here he fulfills that promise. The Son of God here publicly commends the good works of faithful men and women. ‘I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.’
This commendation was not given by a stranger, or even by a casual observer. It was given by one who was well acquainted with them and with the principles upon which they acted[1]. In this nineteenth verse our Savior names five specific works for which he commended his saints at Thyatira.
[1] While we must do nothing to honor the flesh and promote pride, it is always proper to recognize and commend faithfulness. To do so is but to follow the example of Christ himself. We should never neglect to commend or show our appreciation for the good things people do for Christ, his gospel, his church, or for us. Ingratitude is always inexcusable, especially when it hides behind the mask of spirituality!
1. They were men and women of obvious charity
This is a clear evidence of real grace. Those who are born of God love Christ and love one another. Faith ‘worketh by love’ (Gal 5:6; Joh 13:34-35; 1Co 13:1-3; 1Jn 4:20 to 1Jn 5:1). Love is much more than a phony, candy coated smile. Love is a thoughtful regard for and active pursuit of another persons happiness and well-being.
2. The saints at Thyatira were men and women of service to the gospel
No doubt, they served one another in many ways. But the words, ‘thy service,’ here seem to have a particular reference to the churchs commitment to the ministry of the gospel. They were a missionary church, committed to the spread of the gospel. With great diligence, they sacrificed money, time, and labor, so that others might hear the gospel of the grace of God (1Th 1:8).
3. The people in this church demonstrated great faithfulness to Christ
The Master commended their ‘faith,’ their faithfulness. They were not lukewarm, half-hearted religious professors, but faithful followers of Christ. Faithfulness is the one thing God requires of his people, and the one thing all his people give (1Co 4:2).
4. They were patient
Those who are most charitable, most diligent in the cause of Christ, and most faithful in the things of God are likely to be the most tried. But in their many trials they display patience. ‘Tribulation worketh patience’ (Rom 5:3). It cannot be learned any other way. Patience is simply the peaceful, believing resignation of ones heart to the will of God (Php 4:12).
5. ‘And thy works; and the last to be more than the first!’
Added to all these things our Lord commended the Thyatira saints for the fact that they steadily grew in devotion to him. Their last works were better and more numerous than their first. Others had left their first love and lost their first zeal. Not these people! As they grew old, they grew wise. As they matured in years, they matured in grace. As they declined in physical strength, they grew in spiritual strength.
These five things ought to be matters of constant concern and prayer to every believer. Let us ever seek grace from our God to love our brethren, serve the cause of Christ, be faithful to our God, walk with patience before God and men, and grow in the grace and knowledge of our Lord Jesus Christ.
An alarming reproof
In Rev 2:20-23, our Lord sounds an alarming reproof to those who embrace, or even show a tolerance for false religion. ‘Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.’
This reproof is not so much directed to the church itself as it is to the wicked seducers within the it. Yet, the church itself was at fault. She is reproved for her tolerance of false religion.
There was within the church a woman who claimed to be a prophetess, a female preacher. No one dared assert the teachings of Scripture and reprove the abominable practice. But our Lord called this woman, Jezebel. He compared her to Ahabs wicked wife, Jezebel, because she encouraged the patronage of false religion, kindness to false prophets, and the acceptance of idolatry. She seduced Gods servants to engage in the pagan festivities connected with idol worship, including fornication! She did all this in the name of God, pretending all the while that she was promoting the worship of Christ. And people believed her!
The church in Thyatira was to be blamed in part for the spread of this wicked womans heresy because they tolerated her and afforded her opportunity to preach her damning doctrines. They allowed a woman not only to teach, but also to preach, in direct opposition to the Word of God (1Co 14:34-35; 1Ti 2:11-12). By allowing her to spread her doctrine, and by embracing her as a believer, this church became partaker with her in her evil deeds (2Jn 1:10-11).
If we would be faithful to the souls of men and to the glory of God, false religion and false prophets must be pointedly and plainly exposed by us. We preach a positive gospel. We endeavor to avoid being negative. Yet, we must never allow any room for the acceptance of any doctrine that is contrary to the gospel of Gods free and sovereign grace in Christ. The popular, accepted, mainstream religion of our day is a religion of works. The vast majority of religious denominations, respected religious leaders, and churches, local, national, and international, are unified in the essence of their message. Virtually all preach salvation by man, either by his works or by his will. They are modern Jezebels, deceiving and seducing the souls of men. We have no point of agreement with them. If free grace is true, free will is false. If the gospel of grace is true, any and every mixture of works with grace is false. Two opposite messages cannot both be true. That means that there is no room in the house of God for free will, works religion.
All who deny the totality of mans depravity deny the Word of God, which declares it plainly (Rom 3:9-19). All who deny the sovereignty of God in salvation deny the Word of God, which declares it (Rom 9:11-16). All who deny the efficacy of Christs blood atonement deny the Scriptures, which proclaim it universally (Gal 3:13). All who deny the effectual, irresistible power and grace of God the Holy Spirit in regeneration deny the gospel, which asserts it boldly. Such people (men, women, churches, denominations) must never be received, heard, embraced, or supported by the people of God as our brethren, as co-laborers with us in the cause of Christ (Gal 1:6-8; Gal 5:12).
God will destroy all false prophets and all who follow them, if they do not repent and receive the love of the truth (vv.22-23). There is nothing more damning to the souls of men than Arminian, free will, works religion. Those who are deceived by it shall be damned by it (2Th 2:7-12; Mat 7:15).
The purpose and design of Christ in destroying these wicked seducers is that his elect may be both made manifest and instructed (v.23). When heresies come, Gods elect are made manifest by their adherence to the truth (1Co 11:19). When false prophets are destroyed by the hand of God in judgment, God gives instruction and reproof to all men.
Gods judgment upon the seducers of men reveals his infallible knowledge of their hearts. God knows the deceitful principles by which they operate, the hypocrisy of their religion, and the motives of their actions. And he will judge them accordingly. His justice is impartial. He will give every false prophet the exact reward of his works. In the day of judgment they will not be able to hide behind the name of Christ. Their popularity will provide them no sanctuary (Mat 7:21-23).
An Assigned Responsibility
In these dark days of apostate religion our Lord lays before each of us an assigned responsibility (Rev 2:24-25). ‘But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. But that which ye have already hold fast till I come.’
These false prophets call their doctrines the depths of theology. They love to dazzle men with deep mysteries, and persuade them that they have profound insight into the things of God. They love to talk about prophetic mysteries, the nature of angels, the work of demons, and most anything that intrigues the imagination.
Our Lord calls their deep things ‘the depths of Satan!’ (Read 2Co 11:3.) False prophets will always draw your attention away from Christ and the gospel of his grace. Their mysteries are the mystery of iniquity, satanic delusions, and diabolical doctrines. The gospel sets forth the mystery of godliness, which is Christ crucified. Let us never be turned from it. Christ crucified is the solitary message of the Bible, the solitary object of all true faith, the solitary center of all true worship, the solitary theme of all true preaching, and the solitary motive of every believers life.
It is our responsibility to hold fast the doctrine of Christ until he comes again. That is, first and foremost, above everything else, the business of every local church (2Ti 1:9-13; Tit 1:9). That form of sound words, which we must hold fast, can be summed up and set forth in six brief statements.
1. God almighty is absolutely sovereign over all things (Rom 9:11-26).
2. All men and women, since the sin and fall of our father Adam, are spiritually dead and totally depraved (Rom 5:12; Rom 3:9-19).
3. God has an elect people in the world, chosen from eternity, who must and shall be saved by his sovereign operations of grace (2Th 2:13-14).
4. The Lord Jesus Christ died for and redeemed all Gods elect, infallibly securing their everlasting salvation by the satisfaction of divine justice on their behalf (Isa 53:8-11; Heb 9:12).
5. God the Holy Spirit regenerates, calls to life and faith in Christ, and preserves in grace all who were chosen by God the Father and redeemed by God the Son, by his almighty, effectual, irresistible grace (Psa 65:4).
6. All who believe on the Lord Jesus Christ shall persevere in faith, being preserved and kept unto eternal glory by the grace and power of God (Joh 10:27-30).
When the Lord Jesus Christ comes again, he will put an end to all heresy, and truth shall rein triumphantly forever.
An assured reward
If we persevere in faith and hold fast the doctrine of Christ, our Savior, the Son of God, promises us an assured reward (v.26-29). ‘And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star. He that hath an ear, let him hear what the Spirit saith unto the churches.’
Those who overcome are those who hold on to Christs works, not their own. They shall rule and rein with the Son of God forever. We shall rule with Christ over all our enemies. All who persevere in the faith of the gospel shall sit as kings with Christ upon his throne and rule over all things with him forever (Mat 19:28; Luk 22:29; Rev 3:21; Rev 20:4). All believers will sit with Christ in judgment over all his enemies. Fallen angels, false prophets, every rebel to Christs throne, and Satan himself shall be judged and condemned by our Lord; and we shall be his witnesses in the judgment (1Co 6:3; Heb 13:17; Psa 2:8-9). The Lord Jesus Christ will give us himself (all of himself!) forever (v.28). He is our souls eternal ‘Morning Star’ (2Pe 1:19; Rev 22:16). The Day Star which shall introduce us into the glorious day of eternal bliss is Christ himself! He is our glory. He is our crown. He is our heaven (Psa 73:25-26).
Fuente: Discovering Christ In Selected Books of the Bible
angel
(See Scofield “Heb 1:4”).
Fuente: Scofield Reference Bible Notes
unto: Rev 2:1, Rev 1:11
the Son: Psa 2:7, Mat 3:17, Mat 4:3-6, Mat 17:5, Mat 27:54, Luk 1:35, Joh 1:14, Joh 1:49, Joh 3:16, Joh 3:18, Joh 3:35, Joh 3:36, Joh 5:25, Joh 10:36, Act 8:37, Rom 1:4, Rom 8:32
who: Rev 1:14, Rev 1:15
Reciprocal: Psa 139:1 – thou hast Pro 5:21 – General Pro 16:2 – but Pro 24:12 – doth not he that Jer 7:11 – even Eze 44:15 – the sons Joh 1:34 – this Joh 1:48 – when Joh 20:31 – these Act 9:20 – that Act 16:14 – Thyatira Rom 1:3 – his Son Rom 1:7 – To all 2Co 1:19 – the Son 2Co 3:3 – the epistle 1Th 5:12 – and are Heb 3:6 – as Rev 1:4 – to the Rev 1:20 – The seven stars Rev 19:9 – Write Rev 19:12 – eyes Rev 22:19 – take
Fuente: The Treasury of Scripture Knowledge
THE CHURCH IN THYATIRA
And unto the angel of the Church in Thyatira write.
Rev 2:18
Of the many points in this epistle which we might make the subject-matter of thought, let us take two on which to dwell.
I. There is the deep guilt of the Thyatiran prophetess.Her wickedness was very terrible, and our horror of it is increased by the appalling fact that it was practised under the plea of religious liberty. Can we, however, claim that modern society is wholly free from a similar tendency? The question brings us to the gates of what is indeed a city of dreadful night, into which we need not make our way. But this much some of us may well ask ourselves as we think of the attitude of a certain section of the community towards sin of a particular class. Is there no danger of what is really grossly evil and vicious being let off with easy or even honourable names? It is so easy to plead sthetic considerations for what is in truth little or no better than immorality. It is so plausible to give the sacred title of love to relations which are wholly dishonourable. High-sounding excuses for breaches of the marriage-vow rise so quickly to the lips. Whatever the claims of virtue and innocence which have been deserted and sinned against, can we really consider that guilt of that kind has any right to subsequent consecration by the customary service in church? Do let us be on our guard against thinking lust anything but lust, or adultery anything but adultery. Do let us avoid the euphemisms which are sometimes applied to them. Do let us remember the uncompromising verdict of Scripture on these sins.
II. There is the reference to the continuous spiritual development of those members of the Church who had not this anti-Christian teaching.Such development there is in the case of somemanyof us. We know well enoughwe are thankful to knowas we watch not a few of the young lives about us, that they are growing in the grace and knowledge of our Lord and Saviour, Jesus Christ. We know that faults and frailties are being conquered, it may be slowly, it may be rapidlybut at any rate surely. We see their minds and consciences opening to a fuller realisation of the meaning of the gospel. We are sure that their hearts are being lifted up to the Lord on high. We are confident that their thoughts are being set with ever-increasing earnestness and sincerity on the things that are above. There are lives which are characterised throughout by religious and moral advance. It is true of them also that their last works are more than the first. There are those who become less and less unworthy servants. They do the work entrusted to them; and in response God sends them further, more important, more arduous taskstasks which make greater demands upon their powers, their self-devotion, their faith, their resolve; so that their ministry, their usefulness, their works increase year by year.
III. He that overcometh, and he that keepeth My works unto the end.It is the old summons to effort and fidelity. It is accompanied by the old promise of endless reward to those who are victorious in the supreme contest. The Kingdom of Christ will at length be established in universal and unquestionable supremacy. Yes, it is coming. Day by day it is approaching nearer. It will in the end be manifested to quick and dead. We may be worthy or unworthy of it. Woe indeed to those who are not written in the Lambs Book of Life. For us also is the warning, All the Churches shall know that I am He Which searcheth the reins and hearts: and I will give unto each one of you according to your works. For us also is the splendid promise, And he that overcometh, and he that keepeth My works unto the end, to him will I give authority over the nations and I will give him the morning star.
Rev. the Hon. W. E. Bowen.
Fuente: Church Pulpit Commentary
Rev 2:18. See comments at Rev 1:20 for the explanation of the angel. In this letter the author states his personal name before giving a description of himself and it is the Son of God. Comparing His eyes and feet to fire and brass is explained at chapter 1:14, 15.
Rev 2:19. I know thy works is commented upon at Rev 2:2. After naming the works He immediately uses the word notwithstanding, which shows that the works to which He refers are the things named in our present verse. Since they are all good we understand the word know is used in the sense of approval. Charity means an interest in the welfare of others, and service means the doing of something to assist in that welfare. Faith is produced by the word of God (Rom 10:17) and with the assurance that the divine word is leading them aright, it would cultivate patience or endurance in their activities. In the beginning of the verse the word works is used as a general reference to their manner of life. It now is used to bring out the fact that they performed good deeds for the welfare of others. Last to be more than the first. This is as it should be, for Christians are expected not only to produce the fruits of righteousness but to increase therein (2Co 9:10).
Comments by Foy E. Wallace
Verse 18-19
The letter to the church at Thyatira.–Rev 2:18-29.
1. “These things saith the Son of God, who hath his eyes like unto a flame of fire”–Rev 2:18.
The reader is requested to turn back to the notes on chapter one for the incisiveness of this description.
Fuente: Combined Bible Commentary
Rev 2:18. The fourth church addressed is that of Thyatira, a city finely situated in a rich and well-watered district of Asia Minor, at no great distance from Pergamos, but possessing none of the political importance of the latter. It is interesting to notice in connection with Act 16:14, though it does not concern us at present, that Thyatira was famous for its purple or scarlet dyes. The sun-god was the leading object of worship to the heathen inhabitants of the city; and it has been thought that there is thus a peculiar propriety in the light in which Jesus presents Himself to its church, as One whose eyes are as a flame of fire. For the description now given of Himself by the great Head of the Church, cp. chap. Rev 1:14-15. The most remarkable part of it is that in which He designates Himself the Son of God. It was as One like unto a Son of man that He had been beheld by the Seer in chap. Rev 1:13, although that description was in no degree intended to exclude the thought of His essential Divinity. He was really the Son of God like unto a son of man. Now, however, the Divine aspect of His person is brought prominently forward, yet not simply because in this Epistle He is to speak of executing judgment, for He both executes judgment in other Epistles, and He does so as Son of man (Joh 5:27; see note there), but because Divine Sonship is part of that constitution of His person upon which it becomes the Church constantly to dwell. Perhaps also the distinct phase of the Church upon which we enter in the second group of these Epistles may explain the prominence given to the thought of the Son of God. She has been hitherto regarded in what she is. She is now to be looked at in her struggle with the world (see remarks at close of the seven Epistles); let her learn that God is on her side.
Fuente: A Popular Commentary on the New Testament
The next epistle is directed by Christ, and written by St. John, to the church of Thyatira; in which epistle
observe, 1. The name given to Christ, he is styled the Son of God; that is, by eternal generation, being the only-begotten of the Father, as well as begotten of the Father only; and partaker of the Father’s essence, as well as of his likeness: he is here called the Son of God, as being a distinct person from the Father; yet is he the first and the last, which denotes his eternity; and who is, and who was, and is to come, the Almighty, which are essential attributes of the Godhead.
Observe, 2. The description here given of Christ, His eyes like flaming fire, and his feet like burning brass: denoting thereby his piercing and discerning sight to see and observe his enemies, his fiery indignation, and fierce wrath, ready to take hold of them, and his irresistible power and strength to vanquish and tread them under his feet.
Observe, 3. The great and special commendation which Christ gives to this church: greatly she is commended for her charity to Christians in distress; for her service in ministering to them, and in comforting of them; for her faith and constant adherence to the profession of Christianity; and for her patience under persecutions for the gospel’s sake; but her special and peculiar commendation was this, that her last works were more than her first; that is, her last works were better, did exceed and excel the first. Ephesus was best at first, and worst at last; but Thyatira’s last works were best. It is a blessed thing when Christians grow in goodness, increase in faith and holiness, when their last days are their best days; their last works, and their last fruit, their best, their fairest fruit.
Observe, 4. The reprehension follows the commendation; as good as Thyatira was, she needed to be better. She was remiss and negligent in her duty of reproving, censuring, excommunicating vile seducers, the Gnostics, and Nicolaitans, the disciples of Simon Magus, and his lewd Helena, as some think; compared to Jezebel, because she enticed Ahab to worship Baal, as this woman, (whosoever she was,) calling herself a prophetess, and teaching the lawfulness of fornication, and eating things offered to idols.
Some observe, That there was scarce any heresy broached, but it had some woman or other for the propagator and promoter of it, who took upon them the name of prophetesses. Simon Magus had his Helena; Montanus had his Priscilla and Maximilla; Carpocrates his Marcellina. Concerning this person it is affirmed, that God gave her space to repent, but she repented not.
Learn thence, That great is the sin, folly, and danger, of deferring and putting off the duty of repentance, when God gives time and space sufficient to perform it.
1. Great is the sin, because it is a mocking of God’s patience, and undervaluing of his service, a contempt of his authority, a presuming on his goodness, a defiance of his displeasure.
2. Great is the folly, as well as the sin of it, because we put it off to the most improper and unfitting season, and because we hereby make the work more hard and difficult, in what season soever we set about it; and the longer we delay our repentance, the more work shall we make for repentance.
3. As great is the danger as either the sin or folly, because it puts a person upon a mighty hazard; he runs a desperate venture, not knowing whether he shall live an hour longer; and because we forfeit by our delays that special grace, without the assistance whereof we can never repent.
Observe, 5. How severely God threatens Jezebel here, and in her all sinners, to whom he gives space for repentance, but it is not improved for that end: I will cast her into a bed of tribulation and torment, instead of her bed of lust and uncleanness, unless she repent. Behold here how great and immeasurable the patience of God is towards the greatest, the vilest, and the worst sinner; they have space for repentance, they have invitations to repent, they have judgments threatened to prevent their final impenitence: but if they prove incorrigible and unreclaimable, nothing is to be expected but approaching ruin: I will kill her children with death; that is, such as are seduced by her suffer with her, if judgments threatened be not by repentance prevented.
Observe lastly, The end and design of Christ in bringing upon vile sinners these exemplary punishments, namely, to declare his omniciency, power, and justice: All the churches shall know that I am he that searcheth the reins and hearts: that is, all the churches in and about Thyatira, says Christ, shall know that I not only observe outward acts, but take notice of the secret counsels, motions, and designs, of men’s hearts, and will judge every man according to his works: a full and clear text to prove the divinity of Christ: he that searcheth men’s hearts, and renders to all men according to their works, is God; but Christ doth both, and therefore is essentially and truly God.
Fuente: Expository Notes with Practical Observations on the New Testament
To the Corrupted Church
Jesus was aware of their works, which were greater at the time of this writing than they had been at the beginning of the church. They had grown in works. One of their works was love, which would be needed for brethren, enemies and the lost ( Joh 13:34-35 ; Mat 5:43-48 ; Joh 3:16 ). Next, they were involved in the work of service or ministering as their Lord had been ( Joh 13:1-17 ). Faith is a belief in God and a diligent seeking to please him ( Heb 11:6 ). Patience describes endurance and may refer to persecution, though this would be the only reference to it in this letter ( Rev 2:19 ).
Jezebel is likely not the woman’s actual name but symbolically tells us what kind of woman she was. 1Ki 16:30-33 ; 1Ki 18:4 ; 1Ki 18:19 tells us Jezebel cut off true prophets through persecution and put in their place 400 false prophets. She divorced morality from religion ( 2Ki 9:22 ). The church allowed, or did not restrain, their Jezebel. She claimed to be a spokesman for God and led the church away from truth and into error through deception. It is possible she said the pagan feasts and immoral practices of the trade guilds could be participated in by Christians without violating God’s will. Of course, Christians cannot tolerate sin ( Rev 2:20 ; Eph 5:8-11 ; 1Th 5:21-22 ; 1Co 5:1-6 ).
Somehow Jezebel had been warned and given time to turn from her sin, but she had not changed. She had been leading God’s people to a bed of adultery, so God was going to put her on a bed of pain and suffering and affliction. Her children would be those who took on her doctrines and attitudes. The expression “the minds and hearts” is used to describe the deepest seat of the emotion, actually the bowels. Jesus wanted all the churches to know he was watching and observing even their deepest feelings and they would be rewarded according to how they had sown ( Rev 2:20-23 ).
The Lord was proud of those who had remained faithful in this matter and would place no other burden on them than being faithful. Some had been talking 697about knowing the “depths of Satan.” It may be that Jezebel and her followers said one had to experience all the evils of Satan in order to combat him. Those who overcame, are faithful to keep the Lord’s works until the end, were promised power over the nations ( Rev 2:24-26 ).
When the potter gets through making pottery at the end of the day, he goes back and examines his works. Those that are flawed are taken out and smashed with a rod of iron. Christians have this power, it seems, because they are part of Christ’s body and He will judge and punish the wicked of all nations. The morning star comes out not long before daylight and is a very bright star. It is a symbol of hope. Though the night had been dark and long and treacherous, this star heralds the coming of a new day. Rev 22:16 tells us Jesus is the bright and morning star. Thus, we can say those who overcome will be in heaven with Jesus. The Lord urged His readers to listen to what He said so they could be rewarded ( Rev 2:27-29 ; 1Th 4:13-18 ).
Fuente: Gary Hampton Commentary on Selected Books
Rev 2:18. And unto the angel of the church in Thyatira write Next to Pergamos is Thyatira situated, at the distance of about forty-eight miles to the south-east. At present the city is called by the Turks Akhisar, or The White Castle, from the great quantities of white marble there abounding. Only one ancient edifice is left standing: the rest, even the churches, are so destroyed, that no vestiges of them are to be found. The principal inhabitants are Turks, who have here eight mosques. So terribly have the divine judgments, denounced in this letter, been poured upon this church! Akhizar, the ancient Thyatira, observes the Rev. H. Lindsay, is said to contain about thirty thousand inhabitants; of whom three thousand are Christians, all Greeks, except about two hundred Armenians. There is, however, but one Greek church and one Armenian. The superior of the Greek church, to whom I presented the Romaic Testament, esteemed it so great a treasure that he earnestly pressed me, if possible, to spare another, that one might be secured to the church, and be free from accidents, while the other went round among the people for their private reading. I have, therefore, since my return hither, sent him four copies. Write; These things saith the Son of God See how great he is who appeared like a Son of man, Rev 1:13; who hath eyes bright and penetrating, like unto a flame of fire Searching the reins and the heart, Rev 2:23; and his feet like fine brass Denoting his immense strength. Job comprises both these particulars, namely, his wisdom to discern whatever is amiss, and his power to avenge it, in one sentence, (Job 42:2,) saying, No thought is hidden from him, and he can do all things. Or the latter emblem, his feet being like fine brass, may signify that all his ways are gloriously just and holy.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Rev 2:18-29. The Letter to the Church at Thyatira.Thyatira, which was about 4 miles SE. of Pergamum, was relatively much less important than the cities already mentioned. It was a commercial centre, and seems to have been chiefly famous for the dyeing trade (cf. Act 16:14 f.).
Rev 2:18. the Son of God: while the rest of the verse is borrowed from the description of Christ in Rev 1:13, this phrase is an addition.
Rev 2:19. last works, etc.: contrast Rev 2:4 f., where the reverse is said of Ephesus.
Rev 2:20. Jezebel: probably some Jewish-Christian woman of great influence and power, who had been leading the church at Thyatira astray, by advocating the principles of the Nicolaitans. Another, but less likely, suggestion is that the name Jezebel stands for a heathen priestess or Sibyl who exercised great influence at Thyatira, and led an attack upon Christianity.idols: Rev 2:14*.
Rev 2:22. a bed: i.e. a bed of pain or tribulation.those that commit adultery: probably used metaphorically, hence her followers and adherents.
Rev 2:23. her children: i.e. her converts.
Rev 2:24. the deep things: the Jezebel party had probably undertaken to lead the church into the deep things of God (1Co 2:10*) and had interpreted this phrase to mean, All things are lawful. The writer takes up their phrase and changes it into the deep things of Satan.no other burden: a reference to the Apostolic Decree in Act 15:28.
Rev 2:26. authority: the imagery is suggested by Psa 2:8. Christians are to share in the glory of the Messianic reign.
Rev 2:27. Cf. again Psa 2:8 f.
Rev 2:28. the morning star: in Rev 22:16 Christ is described as the morning star, and many commentators take this verse as a promise of the Parousia. But though the metaphor is the same, its application may be different, and the words need only indicate in this passage the freshness and beauty of the glory with which the redeemed are to be clothed.
Fuente: Peake’s Commentary on the Bible
2:18 And unto {18} the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet [are] like fine brass;
(18) The fourth passage is to the pastors of Thyatira. The introduction is taken from Rev 1:14-15 .
Fuente: Geneva Bible Notes
D. The letter to the church in Thyatira 2:18-29
Jesus Christ sent this letter to commend some in this church for their service, orthodoxy, and fidelity, and to warn others in it to turn from false teaching and sinful practices.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. Destination and description of Christ 2:18
Thyatira was the smallest of the seven cities, but it was the one that received the longest letter. It lay about 45 miles to the southeast of Pergamum. It was famous for its textiles, especially the production of purple dye (cf. Act 16:14), and its trade guilds.
Flame-like eyes suggest discerning and severe judgment (cf. Rev 1:14). Burnished (highly reflective) bronze feet in this context picture a warrior with protected feet (cf. Rev 1:15; Dan 10:6). "Son of God" emphasizes Jesus Christ’s deity and right to judge. This is the only use of this title in Revelation, though it is practically equivalent to "Messiah" (cf. Psa 2:12; Luk 4:41; Joh 1:34; Joh 1:49; Joh 3:18; Joh 5:25; Joh 10:36; Joh 11:4; Joh 11:27; Joh 20:31). The main local god in Thyatira was Tyrimnas who, his worshippers said, was a son of the gods. They pictured him on the city coins as a warrior riding a horse and wielding a double-edged battle ax in judgment.