2:18-29 And to the angel of the Church in Thyatira write:
These things says the Son of God, who has eyes like a flame of fire and whose feet are like beaten brass.
I know your works--I mean your love and your loyalty and your service and your steadfast endurance; and I know that your last works are more than your first.
But I hold it against you that you make no effort to deal with the woman Jezebel, who calls herself a prophetess and whose misleading teaching causes my servants to commit fornication and to eat meat offered to idols. I have given her a time within which to repent and she refuses to repent from her fornication. Behold, I am going to cast her into a bed and I am going to cast her paramours into great affliction, unless they repent from her deeds; and I will slay her children with death; and all the Churches will know that I am he who searches the inmost desires and thoughts of a man's being; and I will give to each one of you what your works deserve.
To the rest of you in Thyatira, to all those who do not hold this teaching, to such as have not known the depths of Satan, as they call them, I say this--I am not going to put any other burden on you. All I say is, hold on to what you have until I come. I will give to him who overcomes, and who keeps my works to the end, authority over the Gentiles; and he will smite them with a rod of iron; like vessels of pottery they will be smashed; for this is the authority that I have received from my Father; and I will give him the morning star.
Let him who has an ear hear what the Spirit is saying to the Churches.
Thyatira, The Peril Of Compromise ( Revelation 2:18-29 Continued)
The longest of the seven letters is written to the least important of the seven cities. None the less, the problem which faced Thyatira and the danger which threatened it were those which were universally involved in the position of the Christians in Asia.
Thyatira lies in the long valley connecting the valleys of the Hermus and the Caicus rivers through which the railway runs today; and it was its geographical position which gave it its importance.
(i) Thyatira lay on the road which connected Pergamum with Sardis and went on to Philadelphia and to Laodicea, linking up with both Smyrna and Byzantium. That was the road by which the imperial post travelled; and it was crowded with the commerce of Asia and the east. Therefore, first and foremost Thyatira was a great commercial town.
(ii) Strategically the importance of Thyatira was that it was the gateway to Pergamum, the capital of the province. The first we hear of Thyatira is that it is an armed garrison, manned by a company of Macedonian troops, placed there as an outpost to protect Pergamum. The difficulty was that Thyatira was not capable of any prolonged defence. It lay in an open valley. There was no height that could be fortified; and all that Thyatira could ever hope to do was to fight a delaying action until Pergamum could prepare to meet the invaders.
(iii) Thyatira had no special religious significance. It was not a centre of either Caesar or of Greek worship. Its local hero-god was called Tyrimnus and he appears on its coins on horseback armed with battle-axe and club. The only notable thing about Thyatira from the religious point of view was that it possessed a fortune-telling shrine, presided over by a female oracle called the Sambathe. Certainly no threat of persecution hung over the Thyatiran Church.
(iv) What, then, was the problem in Thyatira? We know less about Thyatira than about any other of the seven cities and are, therefore, seriously handicapped in trying to reconstruct the situation. The one thing we do know is that it was a great commercial centre, specially of the dyeing industry and of the trade in woollen goods. It was from Thyatira that Lydia, the seller of purple, came ( Acts 16:14 ). From inscriptions discovered we learn that it had an extraordinary number of trade guilds. These were associations for mutual profit and pleasure of people employed in certain trades. There were guilds of workers in wool, leather, linen and bronze, makers of outer garments, dyers, potters, bakers and slave-dealers.
Here, we think, was the problem of the Church in Thyatira. To refuse to join one of these guilds would be much the same as to refuse to join a trade union today. It would mean to give up all prospect of commercial existence. Why should a Christian not join one of these guilds? They held common meals. These would very often be held in a temple and even if not, they would begin and end with a formal sacrifice to the gods, and the meat eaten would be meat which had already been offered to idols. Further, it often happened that these communal meals were occasions of drunken revelry and slack morality. Was it possible for a Christian to be part of such occasions?
Here was the problem at Thyatira; the threat came from inside the Church. There was a strong movement, led by the woman addressed as Jezebel, which pled for compromise with the world's standards in the interests of business and commercial prosperity, maintaining, no doubt, that the Holy Spirit could preserve them from any harm. The answer of the Risen Christ is unequivocal. With such things the Christian must have nothing to do.
Thyatira, The State Of The Church In Thyatira ( Revelation 2:18-29 Continued)
R. H. Charles points out that by far the longest of the seven letters is written to the most unimportant of the seven cities; but its problem was far from being unimportant.
Of all the seven letters this is the most enigmatic. Our trouble is that we have so little definite information about Thyatira and we are presented with a series of four questions--What was the situation of the Church in Thyatira? Who was Jezebel? What did she teach? What do the promises made to the Church at Thyatira mean?
(i) The letter opens with a description of the Risen Christ which has a threat in it. His eyes are like a flame of fire and his feet like burnished bronze. The description is taken from that of the angelic messenger in Daniel 10:6 : "His face was like the appearance of lightning, and his eyes like flaming torches, his arms and legs like the gleam of burnished bronze." The flaming eyes must stand for two things, blazing anger against sin and the awful penetration of that gaze which strips the disguises away and sees into a man's inmost heart. The brazen feet must stand for the immovable power of the Risen Christ. A message which begins like that will certainly be no soothing tranquillizer.
The letter goes on to terms of the highest praise. The love and loyalty and service and endurance of the Church at Thyatira are matters for congratulation. We must note how these great qualities go in pairs. Service is the outcome of love and patient endurance the product of loyalty.
Then comes the condemnation of the woman Jezebel and all her ways and teaching; and one can hardly avoid the conclusion that she had very considerable influence in the Church at Thyatira.
The necessary conclusion seems to be this. On the surface the Church at Thyatira was strong and flourishing. If a stranger went into it, he would be impressed with its abounding energy and its generous liberality and its apparent steadfastness. For all that, there was something essential missing.
Here is a warning. A church which is crowded with people and which is a hive of energy is not necessarily a real Church. It is possible for a Church to be crowded because its people come to be entertained instead of instructed, and to be soothed instead of confronted with the fact of sin and the offer of salvation; it maybe a highly successful Christian club rather than a real Christian congregation.
Thyatira, The Source Of The Error ( Revelation 2:18-29 Continued)
(2) The source of the trouble in Thyatira centred round a woman whom the letter calls Jezebel. A variety of answers have been given to the question of her identity.
(i) We begin with an answer which is very interesting, although it is doubtful if it is possible. The King James Version calls her: "that woman Jezebel." Moffatt translates "that Jezebel of a woman." The Greek is: ten ( Greek #3588 ) gunaika ( Greek #1135 ) Iezabel ( Greek #2403 ). A few manuscripts have after gunaika ( Greek #1135 ) the word sou ( Greek #4675 ), which means "your." The noun gune ( Greek #1135 )--the nominative of the word of which gunaika ( Greek #1135 ) is the accusative form--not only means "woman" but also "wife"; and if with these manuscripts we read ten ( Greek #3588 ) gunaika Greek #1135 ) sou ( Greek #4675 ) Iezabel ( Greek #2403 ), the phrase will mean: "your wife Jezebel."
Early on we saw that the angel of the Church may be the bishop of the Church. If, then, the letter is addressed to the bishop of the Church and there is a reference to your wife Jezebel, it means that the cause of all the trouble is the bishop's wife! That would be an interesting sidelight on the early Christian congregations and it would not be the last time that the wives of church officials were the sources of trouble in a congregation. But this interpretation must be rejected because the evidence for inserting sou ( Greek #4675 ) is not good enough.
(ii) One of the few claims to distinction which Thyatira possessed was an oracle called the Sambathe, a woman fortune-teller. The Greeks made great use of oracles. The oracle at Delphi was world famous and the expression a Delphic utterance has become proverbial. It may be that this oracle was a Jewess, for the Jews in the ancient world went in largely for this business of fortune telling. There are those who see in the Sambathe the evil influence which was threatening the Church at Thyatira; but this, too, must be rejected, for it is quite clear that Jezebel was a member of the Church and her influence was being exerted from within.
(iii) Some, on no grounds whatever, have identified Jezebel with Lydia, the seller of purple from Thyatira, whom Paul met and converted at Philippi. It is suggested that she came back to Thyatira and became an evil influence in the Church because of her wealth and her business interests. That theory is merely a slander on Lydia.
(iv) The only reasonable conclusion is that we have no idea who Jezebel was, although we can with certainty trace the kind of person that she was.
That she claimed to be a prophetess is not so very surprising. It is true that Paul would have nothing to do with women speaking in the Church ( 1 Corinthians 14:34 ). But it is also true that in both the Old and the New Testaments there are prophetesses. In the Old Testament there are Miriam ( Exodus 15:20 ), Deborah ( 4:4 ) and Huldah ( 2 Kings 22:14 ); and in the New Testament there are Anna ( Luke 2:36 ), and the four virgin daughters of Philip ( Acts 21:9 ).
This woman is called Jezebel and, therefore, her character must be discovered in the original Jezebel than whom few women have acquired such a reputation for wickedness. She was the daughter of Ethbaal, king of Sidon, and the wife of Ahab ( 1 Kings 16:31 ). When she came from Sidon, she brought her own gods and caused Ahab and his people to worship Baal. It was not that she would have wished to banish the worship of Jehovah, if the prophets of Jehovah would have accepted Baal in addition to Jehovah. She slew the prophets of the Lord and at her own table supported four hundred and fifty prophets of Baal ( 1 Kings 18:13 ; 1 Kings 18:19 ). She was Ahab's evil genius; in particular, she was responsible for the murder of Naboth in order that Ahab might enter into the possession of the ground where his vineyard stood ( 1 Kings 21:1-29 ). And she left behind her a name for "harlotries and sorceries" ( 2 Kings 9:22 ).
All this must mean that Jezebel of Thyatira was an evil influence on the life and worship of the Christian Church. It must be clearly understood that she had no wish to destroy the Church; but she wished to bring into it new ways which were, in fact, destructive of the faith.
(1) Thyatira, The Teaching Of Jezebel ( Revelation 2:18-29 Continued)
(3) This Jezebel of a woman is accused of teaching two things--eating meat offered to idols and committing fornication.
(a) One of the great problems of the Christian Church was that of meat offered to idols and it was one which met the Christian every day. When a man made a sacrifice in a Greek temple, very little of the meat was burned on the altar. Sometimes all that was actually burned was a few hairs cut from the forehead of the animal. The priests received a share of the meat of the animal as their perquisite; and the worshipper received the rest. With it he did one of two things. He might hold a feast of his friends within the temple precincts. A common form of invitation to a festal meal ran: "I invite you to dine with me at the table of our Lord Serapis." Or he might take the meat home and hold a feast in his own house. Here was the Christian problem. Could a Christian, in a temple or anywhere else, eat meat which had been consecrated to idols? Paul discusses this very problem in 1 Corinthians 8:1-13 ; 1 Corinthians 9:1-27 ; 1 Corinthians 10:1-33 .
The problem was complicated by the fact that even the meat in butchers' shops might well have been offered to idols previously. The priests in the temples could not possibly consume all the meat which fell to them and therefore, sold much of their share to the butchers' shops. Such meat was the best meat. What was a Christian going to do about that?
The Church had no doubt as to where a Christian's duty lay. Abstention from things offered to idols was one of the conditions on which the Gentiles received the right of entry into the Christian Church ( Acts 15:29 ).
The prohibition of meat offered to idols had one far-reaching consequence. It came near to cutting off a Christian from all social fellowship with non-Christians; there were few social occasions, and almost no banquets, which he could share with the heathen world.
This had another consequence which, as we have already said, we think was at the back of the situation in Thyatira. It meant that the Christian could not join any trade guild for all the guilds had a common meal as a central part of their practice which might well be held in a heathen temple and would largely consist of meat offered to idols. His abstention from guild membership was equivalent to commercial suicide.
Here is where Jezebel came in. She urged upon the Christians that there was no need to cut themselves off from society or abstain from the guilds. When she did so, she was not proceeding on grounds of principle but was simply trying to protect her business interests. Jezebel is to be counted amongst those to whom the claims of commercial success speak more loudly than the claims of Christ.
(2) Thyatira, The Teaching Of Jezebel ( Revelation 2:18-29 Continued)
(b) The other part of Jezebel's teaching is not so clear. She is said to teach the people to commit fornication ( Revelation 2:20 ); she is urged to repent from her fornication ( Revelation 2:21 ); and her paramours and her children are threatened along with her ( Revelation 2:22-23 ). Is this reference to be taken literally or in the metaphorical sense which is so common in Scripture to sexual immorality or to spiritual infidelity?
(i) There is no doubt that in Scripture infidelity to God is expressed in terms of fornication and adultery. Israel is the Bride of God ( Isaiah 54:5 ; Jeremiah 3:20 ); and in the New Testament the Church is the Bride of Christ ( 2 Corinthians 11:1-2 ; Ephesians 5:24-28 ). Again and again in the Old Testament the Israelites are, therefore, said to "play the harlot after strange gods" ( Exodus 34:15-16 ; Deuteronomy 31:16 ; Hosea 9:1 ). In the New Testament the age which is unfaithful to Jesus Christ is an "evil and adulterous generation" ( Matthew 12:39 ; Matthew 16:4 ; Mark 8:38 ). Is the fornication which Jezebel's teaching inculcated a spiritual infidelity to Jesus Christ? If that is the meaning, her paramours ( Revelation 2:22 ) will be those who are flirting with this kind of teaching and her children ( Revelation 2:23 ) those who have accepted it.
It may well be that the teaching of Jezebel was that the Christians did not need to be so exclusive in their worship of Jesus Christ and, above all, that there was no need for them to refuse to say, "Caesar is Lord," and to burn their pinch of incense. If the Christian Church as a whole had accepted that form of teaching, the inevitable consequence would have been that Christianity would have become nothing more than still another of those religions of which the Roman Empire was so full. The claim of Christianity is not that Jesus Christ is one of the Saviours nor even the chief of Saviours; but that he is the only Saviour.
(ii) One thing in the letter militates against that view. We read that the followers of Jezebel claimed to know the depths of Satan ( Revelation 2:24 ). Some scholars think that this is the Risen Christ's contemptuous description of the false teaching. The real Christian knows what Paul called the deep things of God ( 1 Corinthians 2:10 ); what Jezebel and her company know is the deep things of Satan. But that will not do, for the letter unmistakably speaks of "the deep things of Satan, as they call them." This is quite certainly a reference to a kind of belief that was not uncommon among the heretics. Some of them held that it was a plain duty to experience every kind of sin. The real achievement was to allow the body to wallow in sin and to keep the soul unaffected. Those who knew the deep things of Satan were those who had deliberately plumbed evil to its depths. Jezebel may well have been teaching that it was a duty to sin.
It seems to us that in this case all the threads tie up and there is no necessity to make a choice between views. All the probability is that Jezebel was teaching that a Christian ought to accommodate himself to the world; in other words she was urging on the Church a spiritual infidelity which was bound to issue in physical fornication. It is in the mercy of God that the teaching of Jezebel and her like did not become the view of the Church. If that had happened, the Church would have become a kind of pleasant paganism. On this Paul said: "Do not be conformed to this world, but be transformed by the renewal of your mind" ( Romans 12:2 ). And Jesus said the last word on the matter: "No one can serve two masters.... You cannot serve God and mammon" ( Matthew 6:24 ). The old choice is still the new choice: "Choose you this day whom you will serve" ( Deuteronomy 30:19 ; Joshua 24:15 ).
Thyatira, Promises And Threats ( Revelation 2:18-29 Continued)
(4) The letter to Thyatira finishes with a series of great threats and great promises. Jezebel has been given all the latitude the divine mercy can give her. If she does not repent, she will be cast into a bed of sickness and her paramours and followers will share her fate. This will prove to all men that indeed the Risen Christ, as the King James Version has it, "searches the reins and hearts." The phrase is a translation of Jeremiah 11:20 . In Jeremiah the prerogative of searching the inmost thoughts of men belongs to God; but in the Revelation, as so often, the prerogatives of God have become the prerogatives of the Risen Christ.
The reins are the kidneys; strange as it may seem to us, Hebrew psychology believed that the seat of emotion was in the lower viscera, the kidneys and the bowels; and the seat of thought was in the heart. When the Risen Christ says that he will search the reins and the heart, it means that every emotion and every thought will be open to his gaze.
There is real point here. When we began to study the letter to Thyatira we saw that anyone coming into that Church for the first time would have believed it to be surging with life and fruitful in every good work. No doubt those who prospered in business because of their compromise with the world were lavish in their liberality. No doubt those who attended the trade guilds gave generously to charitable funds. They looked like real Christians. No doubt Jezebel seemed to many a fine character. She must have had a command of language and a fine presence to be regarded as a prophetess. The point here is that the Risen Christ can see beyond the outward disguise; he will know whether or not her repentance is real.
To those who are faithful the promise is made and it is twofold.
(i) The first part comes from Psalms 2:8-9 ; "Ask of me and I will make the nations your heritage, and the ends of the earth your possession. You shall break them with a rod of iron, and dash them in pieces like a potter's vessel." In Jewish belief that was a Messianic Psalm, thinking of a conquering Messiah who would smash the heathen and extend the rule of Israel to the ends of the earth. But it has also been one of the great missionary inspirations of the Christian Church. Many a missionary claimed that promise: "Ask of me, and I will make the nations your heritage."
(ii) The second part is the promise of the morning star. Four main interpretations have been given.
(a) It is taken as a promise of the first resurrection. As the morning star rises after the night, so the Christian will rise after the night of death.
(b) It is taken as the conquest of Lucifer. Lucifer is the devil, the angel who was so proud that he rebelled against God and was cast over the battlements of heaven ( Isaiah 14:12 ). Lucifer means light-bringer and it is the name of the morning star. If that be so, this is a promise of complete power over Satan and over sin.
(iii) This has been referred to Daniel 12:3 . There the promise is: "and those who are wise shall shine like the brightness of the firmament; and those who turn many to righteousness like the stars for ever and ever." If that be so, the morning star is the glory which will come to those who are righteous and have helped others to walk in the paths of righteousness.
(iv) All these are very lovely and may all be involved in this promise; but we are quite certain that the correct interpretation is this. The Revelation itself calls Jesus "the bright morning star" ( Revelation 22:16 ). The promise of the morning star is the promise of Christ himself. If the Christian is true, when life comes to an end he will possess Christ, never to lose him any more.
-Barclay's Daily Study Bible (NT)