(Rev. 2:18-2918And 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; 19I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. 20Notwithstanding 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. 21And I gave her space to repent of her fornication; and she repented not. 22Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. 23And 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. 24But 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. 25But that which ye have already hold fast till I come. 26And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: 27And 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. 28And I will give him the morning star. 29He that hath an ear, let him hear what the Spirit saith unto the churches. (Revelation 2:18‑29)) In order to rightly interpret the address to Thyatira, and the addresses that follow, it is important to see the characteristic differences between the first three addresses and the last four.
It is clear that the first three Churches set forth the condition of the whole professing Church at three successive periods of its history. Moreover, the general condition set forth by these Churches does not continue throughout the Church's history; though, indeed, the evils that develop, during the periods set forth by these Churches, continue to mark the Christian profession for all time.
Thus the united testimony of the Church that marked the Ephesian period has passed away; though the loss of first love has ever since marked the Christian profession.
Again, the Church as a whole is no longer persecuted as in the Smyrna period; though the leaven of Judaizing teachers continues to work throughout Church history.
Moreover, the Church as a whole is no longer marked by holding fast the Name of Christ, and maintaining the faith, as in the Pergamos period; while, alas, it is still true that the profession as a whole has lost the heavenly calling and become utterly worldly.
Coming to the last four addresses, it will be noticed that, in the main, three things distinguish them from the first three addresses. In the first place we find in the last four Churches the coming of the Lord is either directly presented, or implied, for encouragement or warning. Secondly, in each of these Churches we have a remnant distinguished from the main professing body. Thirdly, in the last four Churches, the call to hear what the Spirit says to the Churches, comes after the promise to the overcomer.
These three facts are deeply significant. The first-the fact of the Lord's coming being brought before the Churches-would indicate that the conditions set forth by the last four Churches will continue to the end of the Church period. Furthermore, the fact that a remnant is distinguished leads to the conclusion that there is no longer any hope of recovery for the Church as a whole. In the first three Churches there is held out the possibility of repentance, and thus a return to a right condition. In Thyatira there is indeed the call to repentance, but it is definitely stated "she will not repent" (JND). The increasingly corrupt mass passes on to judgment, though out of the corruption God secures a remnant for Himself. Finally, the fact of the appeal to the one with the hearing ear, coming after the promise to the overcomer, is a further proof that the Christian profession is so hopelessly corrupt that the one who hears will no longer be found in the Church at large, but only amongst the overcomers.
While, however, it is important to see the distinction between the first three and the last four Churches, it is equally important to see the connection between the first three Churches and Thyatira. In the period of the Church's history set forth by Ephesus, there was still a united testimony before the world.
There was, however, the root of all failure-the decay of first love to Christ. This solemn loss of first love paved the way for the Church to descend to the level of the world.
In the following period of the Church's history-set forth by Smyrna-the downward course of the public professing body was, for a time, arrested by persecution from the world.
In the Pergamos period, persecution having ceased, the decline in the condition of Christendom was rapid. Already the Church had given up first love to Christ, now the Church gives up her heavenly calling, and, ceasing to be a separate company, settles down in the world where Satan dwells. The Church having thus accommodated herself to the world, the world ceases to persecute the Church. The unholy alliance between the Church and the world, leads the Church to adopt the practices of the world, while the world puts on an outward profession of Christianity. Thus, in this period, we see the formation of the worldly religious sphere known as Christendom.
In the period set forth by Thyatira there is a further advance in evil. Under the figure of the woman Jezebel, we see the development of a worldly ecclesiastical system which seeks to become the universal mistress of Christendom. Throughout the Middle Ages, for well-nigh a thousand years, the condition set forth by Jezebel characterized the public professing body. With the development of the Sardis condition, the Thyatira condition, while still persisting, ceased to be representative of the Church as a whole.
Keeping in mind these characteristic differences between the addresses to the Churches, we shall be better prepared to consider the details of the address to Thyatira.
(Vs. 18). Christ presents Himself to this Church as "the Son of God who hath His eyes like unto a flame of fire, and His feet like fine brass." The title Son of God in this connection is deeply significant. We know from the Lord's own words to Peter that Christ as the Son of God is the rock on which the Church is built. Commencing with the Thyatira period we find the rising up of a system that sets aside the Son of God and exalts a man to be the rock on which the Church is built.
Further, Christ is presented as One whose eyes are as a flame of fire, speaking of the searching penetrating gaze from which no evil is hidden, and whose burning condemnation evil must encounter. His feet are like fine brass, reminding us of the absolute firmness, and inflexible righteousness, of the way He takes in dealing with the evils discovered by His penetrating gaze.
(Vs. 19). Following upon the Lord's presentation of Himself, we have the Lord's commendation of His own. He says, "I know thy works, and love, and faith, and service, and thine endurance, and thy last works to be more than thy first" (N. Tn.). It is exceedingly blessed that, in this dark day of the Church's history, the Lord finds so much to commend. Neither in the Smyrna or Pergamos period were there any works for the Lord's commendation. In the Smyrna period bitter persecution called forth suffering for Christ's sake; but would hardly lead to active works. In the Pergamos period, the Church, having found its dwelling in the world, would hardly bring forth "works" that the Lord could commend. In the Ephesian period there were indeed works that the Lord commends, but the "love" and "faith" that were lacking in their works, are found in the works of Thyatira. Moreover, the Lord says, "I know... the last works to be more than the first" (N. Tn.). Their activity did not wither under the prevailing corruptions, nor fade with the passing of time.
That such high commendation was found in a day when the general condition of Christendom was so low, only illustrates the truth that the greater the corruption of the professing mass, the greater the energy and devotedness of the faithful few. The greatest saints are found in the darkest day. Never was a darker day in Israel's history than when the wicked Jezebel ruled. Idolatry filled the land; false prophets and idolatrous priests swayed the mass; all was in disorder. Nevertheless, in that dark day, there were seven thousand who had not bowed the knee to Baal; and there were devoted men of God, like Elijah and Elisha, who were famed for "works" that exceeded the works of any other saint of that dispensation. In the story of the Church, history repeats itself. Again a period arises which the Lord likens to the dark days of Jezebel, and again amidst the wickedness of that time, there shine forth, against the darkness, faithful individuals whose devotedness to Christ exceeds, perhaps, that of the saints of any other period since Pentecostal days.
Of these devoted saints, one has written, in moving words, as follows: -"How have the sorrows and sufferings and labor and painful devotedness of the hunted but persevering witnesses in the dark ages, occupied the mind and feelings of thoughtful Christians! Nowhere, perhaps, is there a more deeply interesting story; nowhere longer and more unwearied patience; nowhere truer, or perhaps so true, hearts for the truth and for Christ, and for faithfulness to Him against a corrupt church, as in the saints of the middle ages. Through toil and labor, hunted and punished in spite of a system far more persevering, far better organized, than heathen persecutions, violent as for a time they surely were; with no fresh miraculous revelation, or publicly sustaining body, or profession of the church at large, clothed with universal acknowledgment as such, to give them confidence; with every name of ignominy that people or priest could invent to hunt them with, they pursued their hemmed but never abandoned way, with divinely given constancy, and maintained the testimony of God, and the promised existence of the church against the gates of hades, at the cost of rest and home and life and all things earth could give or nature feel. And Christ had foreseen and had not forgotten it. Weakness may have been there, ignorance marked many of their thoughts, Satan may have sought to mix up mischief with the good, and sometimes succeeded; and men, at their ease now, delight in finding the feeble or faulty spot, and perhaps succeed too; but their record is on high, and their Savior's approbation will shine forth, when the books ease-loving questioners have written on them will be as dust on the moth's wing when it is dead; and shame, if shame can be where we may trust many of them may meet those they have despised, cover their face. This the Lord owns in Thyatira. It made no part of the church for men then. It makes none for many wise people now. It is the first part for Christ" —John Darby.
(Vs. 20). Thus the Lord delights to approve of these devoted saints amidst the gross darkness of the middle ages. He will have a further word of encouragement for them; though first He turns aside to pass judgment on that of which He so deeply disapproves. In verses 20 to 23, there comes before us, under the symbol of Jezebel and her children, the appalling condition which was the outcome of a worldly ecclesiastical system that sought to rule Christendom.
To understand the spiritual significance of the "woman Jezebel," we must recall the history of Israel in the days of the actual Jezebel. Ahab was then king, who "did evil in the sight of the Lord above all that were before him." His great sin was that he took to wife the daughter of Ethbaal, King of the Zidonians. Having entered into this worldly alliance he lost his place and authority as king, and permitted this wicked woman to rule, even to writing letters in his name, and subscribing them with his seal. Under her rule the whole country was led into idolatry; false prophets of Baal were protected, and the prophets of the Lord were persecuted.
This evil condition of the nation of Israel, under the sway of Jezebel, is reproduced in the period of the Church's history represented by Thyatira. As the outcome of the false alliance of the Church with the world, in the Pergamos period, there arises a false ecclesiastical system that seeks to dominate Christendom; that, like a prophetess, professes to speak with divine authority, and communicate the mind of God; that takes the place of "teacher" and "leader" of God's people, for, says the Lord, "Thou sufferest... that woman... to teach and to lead away my servants" (N. Tn.). Thus the Word of God, as giving the mind of God, the Spirit of God as being the Teacher, and Christ as the Head and the Leader of His people, are set aside by the substituted teaching of this evil system.
Furthermore, under the figure of fornication, this evil system leads into unholy alliances with the world, and into communion with idolatrous things which have a direct link with Satan.
Thus in one short message to the Angel of the Church in Thyatira, the Lord sums up the outstanding features of that fearful ecclesiastical tyranny which, having its extreme expression in Rome, dominated Christendom in the dark ages, and continues in that system, and in the allied movements symbolized as children of Jezebel, to the end of the Church period.
(Vs. 21). Space was given for repentance; but, says the Lord, "She will not repent" (N. Tn.). To Ephesus it was said that unless there was repentance the candlestick would be removed. Here there is no mention of the candlestick, showing that the system represented by Jezebel was not acknowledged as a light for Himself.
(Vss. 22-23). The Lord proceeds to pass judgment upon this false system; those associated with her; and her children. This vile system will come into "great tribulation." This surely looks on to the time, foretold in greater detail, in Rev. 17 and 18, when the revived Roman Empire will, as the instrument of God, destroy this system. Two classes will share her judgment: first, those who are found in unholy association with her-the kings of the earth, and the merchantmen who, to further their interests in this world, recognized, and entered into alliance with, her (ch. 18:9). Second, there are those who are spoken of as "her children." It is not inferred that any of God's children are found in this company. They are the direct offspring of this vile system-a class that, like Jezebel, make a profession of religion, but are pure idolaters. Such come under absolute judgment. They are killed with death- complete separation from God. They are not permitted to subsist longer on earth.
It is in vain that men throw a halo of religious fervor around this system, or seek to hide its fearful evil under an atmosphere of human kindness, and the glamor of false sentiment, for all the Churches will know that the Lord is One who searcheth the reins and hearts. His eyes, as a flame of fire, will discover the guiding principles, and the hidden motives, that determine the policy of this fearful system. And the One whose feet, like fine brass, tread a path of absolute righteousness, will give unto every one according to his works.
(Vss. 24-25). Having condemned this terrible evil, the Lord turns again to those, whose love, and faith, and patience, He has already approved. Here for the first time we have a remnant distinguished from the corrupt mass. They have refused the idolatry, and worldly alliances of this false system, by which they are surrounded; they have not known the depths of Satan that are concealed in a system under which Jesuitism, the Inquisition, indulgences, and the confessional can flourish.
In the midst of the gross darkness of this satanic system it was much in God's sight that any should be found, marked by faith, love, endurance, and works, that have the Lord's approval. Upon such the Lord will lay no other burden-words that would imply they had heavy burdens to bear. Refusing the doctrine of Jezebel, brought them into constant suffering and persecution. In such circumstances all that the Lord looks for is that they "hold fast" that which they have until He comes.
They were hardly in a position to make any advance into the deep truths of Christianity; but the Lord does lay upon them the responsibility of holding fast the light they have. This was a measure of light that enabled them to refuse the teaching of Jezebel, escape the depths of Satan, and walk in practical piety.
Here, too, for the first time, in the course of these addresses, the Lord holds out the hope of His coming. The Lord's coming was ever the proper hope of the Church; the mention, however, of this blessed hope at this juncture indicates that the decline of the Church has reached a stage at which there is no longer any possible recovery for the mass of the Christian profession. Whatever revivals the Lord may grant, for the Lord's people, as a whole, there will henceforth be no recovery, until the Lord comes. There is nothing but judgment for Jezebel, and nothing but the Lord's coming for the godly remnant. To such there is no promise held out of any amendment in the Church; their hope is directed to Christ outside this scene, and His coming to take His people to Himself.
(Vss. 26-28). The promise to the overcomer reveals a blessed prospect to the one who "holds fast" amidst the abominations of Jezebel. The Church in Thyatira is the only one to whom the Lord adds an additional charge to overcoming. Thus He says, "He that overcometh and keepeth My works." It is as if the Lord would leave no question as to what is implied in overcoming this fearful system. It would seem that amidst the gross darkness of a system that takes the Word of God from believers, the Lord does not expect the overcomer to be distinguished by a deep knowledge of His Word; but this at least He does look for, that they should be marked by practical piety, and thus keep His works until the end. Moreover, in speaking of "My works," the Lord reminds us that, in His path, He ever did the will of God, as He could say to the Jews, "I do always those things that please Him."
Such will have power over the nations. The power over the world by which this ecclesiastical system sought its own advancement and glory during the absence of Christ, the godly persecuted overcomer will have at the coming of Christ. The overcomer will moreover, not only have power, but he will exercise power; he will rule with a rod of iron in the day when Christ deals with His enemies in absolute destruction, even as the vessels of a potter are broken to shivers.
Moreover, such will have "the morning star." Not only will they share the glorious reign of Christ, but they will enjoy a present knowledge of Christ, before He comes. The day star will arise in their hearts. Christ, as the Sun of righteousness, will arise upon this world with healing in His wings, but the day star shines before the rising of the sun. The overcomer will know and enjoy Christ as the Morning Star, before He shines before the world as the Sun of Righteousness.