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282 lines
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<h2><a onclick="return mV('Rev',2,'1-');">Rev 2</a> - Jesus' Letters to the Churches</h2>
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<p>The letters to the seven churches share a similar structure. They each feature</p><ul class="c6"><li>An address to a particular congregation</li><li>An introduction of Jesus</li><li>A statement regarding the condition of the church</li><li>A verdict from Jesus regarding the condition of the church</li><li>A command from Jesus to the church</li><li>A general exhortation to all Christians</li><li>A promise of reward</li></ul>
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<p>We can see the state of each of these seven churches - and the state of our own walk with the Jesus - by looking at what Jesus has to say to each church in each section.</p>
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<p>A. Jesus' letter to the church at Ephesus.</p>
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<p class="c1">1. (<a onclick="return mV('Rev',2,1);">1a</a>) The character of the city of <b><span class="c3">Ephesus</span></b>.</p>
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<p class="c2"><span>"To the angel of the church of Ephesus write,"</span></p>
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<p class="c4">a. <b><span class="c3">To the angel</span></b>: As discussed under <a onclick="return mV('Rev',1,20);">Rev 1:20</a>, this <b><span class="c3">angel</span></b> may be the pastor of the church at Ephesus, or an angelic being "looking in" on the workings of the church at Ephesus. In some way, this <b><span class="c3">angel</span></b> represents this church. But the letter isn't written just to the representative, but to the whole church.</p>
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<p class="c5">i. "I consider what is spoken to this angel as spoken to the whole Church; and that it is not <i>his</i> particular state that is described, but the states of the <i>people</i> in general under his care." (Clarke)</p>
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<p class="c4">b. <b><span class="c3">Ephesus</span></b> was a famous city in the ancient world, with an equally famous church. Ephesus was the city where Paul ministered for three years (<a onclick="return mV('Act',19,1);">Act 19:1</a>; <a onclick="return mV('Act',10,'1-');">Act 10</a>; <a onclick="return mV('Act',20,31);">Act 20:31</a>). It was the city where Aquilla and Priscilla, with Apollos ministered (<a onclick="return mV('Act',18,'24-28');">Act 18:24-28</a>). It was the city where Paul's close associate Timothy (<a onclick="return mV('1Ti',1,3);">1Ti 1:3</a>) ministered. And according to strong and consistent church historical traditions, the Apostle John himself ministered there.</p>
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<p class="c5">i. "Surely it was a place of great privilege, of great preaching." (Robertson)</p>
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<p class="c4">c. <b><span class="c3">Ephesus</span></b> was also world-famous as a religious, cultural, and economic center of the region. Ephesus had the notable temple of Diana, who was a fertility goddess worshipped with immoral sex. This tremendous temple to Diana in Ephesus was regarded as one of the seven wonders of the ancient world. It was supported by 127 pillars, each pillar sixty feet tall, and it was adorned with great sculptures.</p>
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<p class="c5">i. "The Temple of Artemis was also a major treasury and bank of the ancient world, where merchants, kings, and even cities made deposits, and where their money could be kept safe under the protection of deity." (Longenecker in his commentary on Acts)</p>
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<p class="c5">ii. "Ephesus was a stronghold of Satan. Here many evil things both superstitious and satanic were practised. Books containing formula for sorcery and other ungodly and forbidden arts were plentiful in that city." (Gaebelein in his commentary on Acts)</p>
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<p class="c1">2. (<a onclick="return mV('Rev',2,1);">1b</a>) Jesus describes Himself to the church at Ephesus.</p>
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<p class="c2"><span>'These things says He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands:</span></p>
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<p class="c4">a. <b><span class="c3">He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands</span></b>: These images are taken from John's vision of Jesus in <a onclick="return mV('Rev',1,'1-');">Rev 1</a>. They emphasize the authority of Jesus in the Church (He <b><span class="c3">holds the seven stars</span></b>) and His immediate presence in the Church (He <b><span class="c3">walks in the midst of the seven golden lampstands</span></b>). This introduction stresses that Jesus is central to the church, and should be recognized as central to the church.</p>
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<p class="c4">b. <b><span class="c3">Holds</span></b> (the ancient Greek word <i>kratein</i>) is an emphatic and complete word. Jesus has these churches, and <b><span class="c3">holds</span></b> them securely. The churches belong to Jesus, not the leaders of the churches or to the people of the churches. He <b><span class="c3">holds</span></b> them.</p>
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<p class="c1">3. (<a onclick="return mV('Rev',2,'2-3');">2-3</a>) What Jesus knows about the Christians of Ephesus.</p>
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<p class="c2"><span>I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars; and you have persevered and have patience, and have labored for My name's sake and have not become weary.</span></p>
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<p class="c4">a. <b><span class="c3">I know your works</span></b>: Jesus looks at His church, and He knows what is going on. It is no mystery to Him. There may be sin or corruption hidden in a congregation, but it isn't hidden to Jesus. He would say the same thing to us today, both as individuals and as a congregation: <b><span class="c3">I know your works</span></b>.</p>
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<p class="c5">i.<span> "There are also working Christians who do not approach to laboring; yet a lifetime of such work as theirs would not exhaust a butterfly. Now, when a man works for Christ he should work with all his might." (Spurgeon)</span></p>
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<p class="c4">b. <b><span class="c3">Your works, your labor, your patience</span></b>: Jesus knows what this church is doing <i>right</i>. They work hard for the Lord and they have godly endurance. <b><span class="c3">Patience</span></b> is the great ancient Greek word <i>hupomone</i>, which means "steadfast endurance." In this sense, the church was rock-solid.</p>
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<p class="c4">c. <b><span class="c3">You cannot bear those who are evil</span></b>: The Ephesian church also pursued doctrinal purity. Paul warned the Ephesians in <a onclick="return mV('Act',20,'29-31');">Act 20:29-31</a>: <i>For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears.</i> From this commendation of Jesus, we know that the Ephesians took Paul's warning seriously.</p>
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<p class="c5">i. The church today, like the Ephesian church then, must vigorously test those who claim to be messengers from God - especially <b><span class="c3">those who say they are apostles</span></b>, because deceivers will speak well of themselves. The greater the evil, the more deceptive its cloak.</p><p class="c5">ii. "This was grand of them: it showed a backbone of truth. I wish some of the churches of this age had a little of this holy decision about them; for nowadays, if a man be clever; he may preach the vilest lie that was ever vomited from the mouth of hell, and it will go down with some." (Spurgeon)</p>
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<p class="c4">d. <b><span class="c3">You have persevered and have patience, and have labored for My name's sake and have not become weary</span></b><span>:</span> Also, the Ephesian church <i>continued</i> doing these things, without becoming <b><span class="c3">weary</span></b>. They showed a godly perseverance that we should imitate. By all outward appearances, this was a solid church that worked hard, had great outreach, and protected the integrity of the gospel.</p>
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<p class="c1">4. (<a onclick="return mV('Rev',2,4);">4</a>) What Jesus has <i>against</i> the church at Ephesus.</p>
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<p class="c2"><span>Nevertheless I have <i>this</i> against you, that you have left your first love.</span></p>
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<p class="c4">a. <b><span class="c3">Nevertheless I have this against you</span></b>: Jesus begins with a sobering word - <b><span class="c3">nevertheless</span></b>, which means "despite all that." Jesus took into full account <i>all the good</i> in the Ephesian church, yet <i>despite all that</i>, He had something <b><span class="c3">against</span></b> them.</p>
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<p class="c5">i. <b><span class="c3">Nevertheless</span></b> means that all the <i>good</i> in the Ephesian church did not cancel out the <i>bad</i> Jesus is about to describe.</p>
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<p class="c4">b. <b><span class="c3">You have left your first love</span></b>: Despite all the good in the Ephesian church, there is something seriously wrong. They <b><span class="c3">have left</span></b> - not <i>lost</i> - their <b><span class="c3">first love</span></b>. They once had a <b><span class="c3">love</span></b> that they don't have anymore. This can be described as "a definite and sad departure." (Robertson)</p>
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<p class="c5">i. The distinction between <i>leaving</i> and <i>losing</i> is important. Something can be lost quite by accident, but <i>leaving</i> is a deliberate act, though it may not happen suddenly. As well, when we <i>lose</i> something we don't know where to find it, but when we <i>leave</i> something, we know where to find it</p>
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<p class="c5">ii. Though they had <b><span class="c3">left</span></b> their <b><span class="c3">first love</span></b>, <i>everything looked great on the outside</i>. If you would have attended a service of the church at Ephesus, you might have thought, "This is a happening church. They are doing so much, and they really guard the truth." At the same time, you might have had a vague, uneasy feeling - yet it would probably be hard to pin down. It wasn't hard for Jesus to see the problem, even though everything probably looked wonderful on the outside.</p>
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<p class="c5">iii. The problem was serious. Without love, all is vain. No wonder Jesus said "<b><span class="c3">nevertheless I have this against you</span></b>." "A church has no reason for being a church when she has no love within her heart, or when that love grows cold. Lose love, lose all." (Spurgeon)</p>
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<p class="c4">c. <b><span class="c3">Left your first love</span></b>: What <b><span class="c3">love</span></b> did they leave? As Christians, we are told to love God and to love one another. Did they leave their love for God? Did they leave their love for one another? Probably <i>both</i> are in mind, because the two loves go together. You can't say you love God and not love His family, and you can't really love His family without loving Him first.</p>
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<p class="c5">i. The Ephesian church was a <i>working</i> church. Sometimes a focus on <i>working</i> for Jesus will eclipse a love relationship with Him. We can put <i>what we do</i> for Jesus before of <i>who we are</i> in Him. We can leave Jesus in the temple, just as the parents of Jesus did (<a onclick="return mV('Luk',2,'45-46');">Luk 2:45-46</a>).</p>
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<p class="c5">ii. The Ephesians church was a <i>doctrinally pure</i> church. Sometimes a focus on <i>doctrinal purity</i> will make a congregation cold, suspicious, and intolerant of diversity. "<span>When love dies orthodox doctrine becomes a corpse, a powerless formalism. Adhesion to the truth sours into bigotry when the sweetness and light of love to Jesus depart." (Spurgeon)</span></p>
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<p class="c4">d. <b><span class="c3">First love</span></b>: There is a definite, sure difference in their relationship with Jesus. Things aren't as they used to be. It isn't that we expect that we should have the exact same excitement we had when everything was brand new in the Christian life. But the newness should transition into a depth that makes the <b><span class="c3">first love</span></b> even stronger.</p>
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<p class="c5">i. A couple that has been married for a long time doesn't always have the same thrill of excitement they had when they first dated. That is to be expected, and is fine - if that excitement has matured into a <i>depth</i> of love that makes it even <i>better</i> than the <b><span class="c3">first love</span></b>.</p>
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<p class="c5"><span>ii. But there is nothing <i>wrong</i></span> with that initial excitement, or wanting it to remain or be restored. <span><span > </span>"When we were in our first love, what would we do for Christ; now how little will we do. Some of the actions which we performed when we were young Christians, but just converted, when we look back upon them, seem to have been wild and like idle tales." (Spurgeon)</span></p>
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<p class="c1">5. (<a onclick="return mV('Rev',2,'5-6');">5-6</a>) What Jesus wants the church at Ephesus to do.</p>
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<p class="c2"><span>Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place; unless you repent. But this you have, that you hate the deeds of the Nicolaitans, which I also hate.</span></p>
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<p class="c4">a. <b><span class="c3">Remember therefore from where you have fallen</span></b>: The first step in restoration for the Ephesian church is for them to <b><span class="c3">remember</span></b>. They need to <b><span class="c3">remember from where you have fallen</span></b>. This means remembering <i>where they used to be in their love for the Lord and for one another</i>.</p>
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<p class="c5">i. When the Prodigal Son was in the pigpen, the first step in restoration was remembering what life was like back in his father's home (<a onclick="return mV('Luk',15,'17-19');">Luk 15:17-19</a>). This is always the first step in getting back to where we should be with the Lord.</p>
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<p class="c4">b. <b><span class="c3">Repent</span></b>: This is <i>not</i> a command to feel sorry, or really to <i>feel</i> anything. It means to change your direction, to go a different way. It is an "urgent appeal for instant change of attitude and conduct, before it is too late." (Robertson)</p>
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<p class="c4">c. <b><span class="c3">Do the first works</span></b>: This means that they must go back to the basics, to the very first things they did when you first fell in love with Jesus. These are the things that we never grow beyond.</p>
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<p class="c5">i. What are <b><span class="c3">the first works</span></b>?</p><ul class="c6"><li>Remember how you used to spend time in His Word? </li><li>Remember how you used to pray? </li><li>Remember the joy in getting together with other Christians? </li><li>Remember how excited you were about telling others about Jesus?</li></ul>
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<p class="c5">ii. We might say that Satan has done a masterful job in creating a sense of general dissatisfaction with these <b><span class="c3">first works</span></b>. Christians will run after almost every new, strange "method" or "program" for growth and stability. Our shortened attention spans make us easily "bored" with the truest excitement. Sometimes we will do almost anything <i>except</i> <b><span class="c3">the first works</span></b>.</p>
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<p class="c4">d. <b><span class="c3">Or else I will come to you quickly and remove your lampstand from its place</span></b><span>: </span>Jesus gives them a stern warning. <b><span class="c3">Unless</span></b> they <b><span class="c3">repent</span></b>, He will remove <i>their light</i> and <i>His presence</i>. When their <b><span class="c3">lampstand</span></b> is removed, they may continue as an organization, but no longer as a true church of Jesus Christ. It will be the church of <i>Ichabod</i>, where the glory has departed (<a onclick="return mV('1Sa',4,21);">1Sa 4:21</a>).</p>
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<p class="c5">i. Apparently, at least in the short term, the Ephesians heeded this warning. In the early second century (not too long after John wrote), Ignatius praised the love and the doctrinal purity of the Ephesians. "You, who are of the most holy Church of the Ephesians, which is so famous and celebrated throughout the world...you, being full of the Holy Spirit, do nothing according to the flesh, but all things according to the Spirit. You are complete in Christ Jesus." (<i>Epistle of Ignatius to the Ephesians</i>, Chapter 8. From the <i>Ante Nicean Fathers Volume 1</i>, page 52)</p>
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<p class="c5">ii. From what Ignatius wrote, it seems that the Ephesians returned to their <i>first love</i> without compromising doctrinal purity. That isn't always an easy balance to keep, but the Ephesians apparently kept it, at least for a time.</p>
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<p class="c4">e. <b><span class="c3">But this you have, that you hate the deeds of the Nicolaitans, which I also hate</span></b><span>: </span>Jesus - probably so the Ephesians would not be overly discouraged - gives this church another commendation here. They are complimented because they hated <b><span class="c3">the deeds of the Nicolaitans</span></b>. But who are the <b><span class="c3">Nicolaitans</span></b> and what were their <b><span class="c3">deeds</span></b>? The <i>doctrine of the Nicolaitans</i> is also condemned in <a onclick="return mV('Rev',2,15);">Rev 2:15</a>, and in that passage is related to immorality and idolatry.</p>
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<p class="c5">i. Irenaeus (writing in the late second century) described what he knew of the Nicolaitans: "The Nicolaitanes are the followers of that Nicolas who was one of the seven first ordained to the diaconate by the apostles. They lead lives of unrestrained indulgence. The character of these men is plainly pointed out in the Apocalypse of John, as teaching that it is a matter of indifference to practice adultery, and to eat things sacrifice to idols." (<i>Against Heresies</i>, book 1, chapter 26. From the <i>Ante Nicean Fathers Volume 1</i>, page 352)</p>
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<p class="c5">ii. Hippolytus, a student of Irenaeus (writing in the early third century) associated the Nicolaitans with the Gnostics: "There are, however, among the Gnostics diversities of opinion...But Nicolaus has been a cause of the wide-spread combination of these wicked men. [He] departed from correct doctrine, and was in the habit of inculcating indifferency of both life and food." (<i>Refutation of all Heresies</i>, book 7, chapter 24; ANF volume 5, page 115)</p>
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<p class="c5">iii. Others have emphasized the root meanings of the words that make up the name <b><span class="c3">Nicolaitans</span></b>. <i>Nikao-laos</i> means literally "to conquer the people." Based on this, some point to presumptuous claims of apostolic authority and to the heart that sets up hierarchies and separates the "clergy" from the "laity." Perhaps the <b><span class="c3">Nicolaitans</span></b> fulfilled all these aspects, being both an idolatrous immorality and a presumptuous, hierarchical, "hidden mysteries" system typical of Gnosticism.</p>
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<p class="c5">iv. The <b><span class="c3">Nicolaitans</span></b>, like all deceivers which come from the body of Christ, claimed "not that they were destroying Christianity, but that they were presenting an improved and modernized version of it." (Barclay)</p>
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<p class="c4">f. <b><span class="c3">Which I also hate</span></b>: These are powerful words, in that they come from our Savior who is so rich in love. Whoever exactly the Nicolaitans were, and whatever exactly they did and taught, we learn something from Jesus' opinion of the. We learn that the God of love hates sin, and wants His people to also hate sin.</p>
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<p class="c1">6. (<a onclick="return mV('Rev',2,7);">7a</a>) A general exhortation to all whom will hear.</p>
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<p class="c2"><span>He who has an ear, let him hear what the Spirit says to the churches.</span></p>
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<p class="c4">a. <b><span class="c3">He who has an ear</span></b>: This qualifies everyone - or at least everyone who will <i>listen</i>. This letter was not only written to the church at Ephesus in the Apostle John's day. It is written to us, and to all Christians throughout the centuries.</p>
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<p class="c4">b. <b><span class="c3">Let him hear what the Spirit says to the churches</span></b>: Each one of these seven letters apply to all churches. We must hear what the Spirit says <b><span class="c3">to the churches</span></b> - not just to one <i>church</i>. These letters - each of them - were meant to speak to <i>you</i>, if you will only have an <b><span class="c3">ear</span></b> to <b><span class="c3">hear what the Spirit says</span></b>.</p>
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<p class="c5">i. "There were not seven books written, but one book in which these seven epistles were, out of which each church, or the church in it several periods, might learn what concerned it." (Poole)</p>
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<p class="c5">ii. "The churches of the land are sprinkled all over with bald-headed old sinners whose hair has been worn off by the constant friction of countless sermons that have been aimed at them and glanced off and hit the man in the pew behind." (H.W. Beecher)</p>
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<p class="c1">7. (<a onclick="return mV('Rev',2,7);">7b</a>) The promise of a reward.</p>
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<p class="c2"><span>To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God."'</span></p>
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<p class="c4">a. <b><span class="c3">To him who overcomes</span></b>: Jesus makes this promise <b><span class="c3">to him who overcomes</span></b> - but what does this overcomer overcome? We usually think of overcoming in dramatic terms of overcoming sin and in spiritual warfare, but here Jesus seems to be speaking of the overcoming of the coldness of their hearts and lack of love marked by the leaving of their first love.</p>
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<p class="c4">b. <b><span class="c3">I will give to eat from the tree of life</span></b>: The promise for these overcomers is a return to Eden, a restoration, and eternal life. This is meant first in the eternal sense of making it to heaven, which was no small promise to a church that was threatened with the removal of Jesus' presence. It is also meant in the sense of seeing the effects of the curse rolled back in our own lives though walking in Jesus' redeeming love.</p>
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<p class="c4">c. <b><span class="c3">In the midst of the Paradise of God</span></b>: Originally, the word <b><span class="c3">Paradise</span></b> meant "a garden of delight." Eventually, it came to mean "the place where God lives." Where God is, that is <b><span class="c3">Paradise</span></b>!</p>
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<p>B. Jesus' letter to the church at Smyrna.</p>
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<p class="c1">1. (<a onclick="return mV('Rev',2,8);">8a</a>) The character of the city of <b><span class="c3">Smyrna</span></b>.</p>
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<p class="c2"><span>"And to the angel of the church in Smyrna write,"</span></p>
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<p class="c4">a. <b><span class="c3">Smyrna</span></b> was a large, beautiful, and proud city. It was a center of learning and culture, and was proud of its standing as a city. "Smyrna was an outstandingly beautiful city. It claimed to be the 'Glory of Asia.'" (Barclay)</p>
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<p class="c4">b. <b><span class="c3">Smyrna</span></b> was a <i>rich</i> city. "Smyrna was a great trade city...Smyrna stood at the end of the road which served the valley of the river Hermus, and all the trade of that valley flowed into its markets and found an outlet through its harbor. It had a specially rich trade in wines. Smyrna, like Ephesus, was a city of wealth and commercial greatness." (Barclay)</p>
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<p class="c4">c. We also know from history that it was a city deeply committed to idolatry and the worship of the Roman Emperor. On one famous street in Smyrna, called the "Golden Street," stood magnificent temples to Cybele, Apollo, Asklepios, Aphrodite, and a great temple to Zeus. But the worship of those pagan gods was dying out. The real focus was on the worship of the Roman Emperor.</p>
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<p class="c5">i. In 196 <span class="c6">b.c.</span> <b><span class="c3">Smyrna</span></b> built the first temple to <i>Dea Roma</i> - the goddess of Rome, the spiritual symbol of the Roman Empire. Once the "spirit" of Rome was worshipped, it wasn't much of a step to worship the dead Emperors of Rome. Then it was only another small step to worship the living Emperors, and then to demand such worship as a evidence of political allegiance and civic pride.</p>
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<p class="c5">ii. In 23 <span class="c6">a.d.</span> Smyrna won the privilege (over 11 other cities) to build the first temple to worship the Emperor Tiberius Caesar. Smyrna was a leading city in the Roman cult of Emperor worship.</p>
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<p class="c5">iii. The Roman Emperor Domitian (81-96 <span class="c6">a.d.</span>) was the first to <i>demand</i> worship under the title "Lord" from the people of the Roman Empire as a test of political loyalty. According to ancient church history, under the reign of Domitian that John was banished to the Island of Patmos where he received this vision.</p>
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<p class="c5">iv. "Emperor worship had begin as spontaneous demonstration of gratitude to Rome; but toward the end of the first century, in the days of Domitian, the final step was taken and <i>Caesar worship became compulsory</i>. Once a year the Roman citizen must burn a pinch of incense on the altar to the godhead of Caesar; and having done so, he was given a certificate to guarantee that he had performed his religious duty." (Barclay)</p>
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<p class="c5">v. "All that the Christians had to do was to burn that pinch of incense, say, 'Caesar is Lord,' receive their certificate, and go away and worship as they pleased. But that is precisely what the Christians would not do. They would give no man the name of Lord; that name they would keep for Jesus Christ and Jesus Christ alone. They would not even formally conform." (Barclay)</p>
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<p class="c1">2. (<a onclick="return mV('Rev',2,8);">8b</a>) Jesus describes Himself to the church at Smyrna.</p>
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<p class="c2"><span>These things says the First and the Last, who was dead, and came to life:</span></p>
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<p class="c4">a. <b><span class="c3">The First and the Last</span></b>: Jesus chose this title from His initial appearance to John (<a onclick="return mV('Rev',1,11);">Rev 1:11</a>; <a onclick="return mV('Rev',1,17);">1:17</a>) to speak of His eternal character. <b><span class="c3">The First and the Last</span></b> are titles that belong only to the <span class="c6">Lord</span>, Yahweh, according to <a onclick="return mV('Isa',41,4);">Isa 41:4</a>; <a onclick="return mV('Isa',44,6);">44:6</a>, and <a onclick="return mV('Isa',48,12);">48:12</a>.</p>
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<p class="c4">b. <b><span class="c3">Who was dead, and came to life</span></b>: Jesus chose this title from His initial appearance to John (<a onclick="return mV('Rev',1,18);">Rev 1:18</a>) to remind the Christians in Smyrna that they serve the risen Lord, victorious over death. Death could not hold Jesus, and it cannot hold His people.</p>
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<p class="c5">i. The association with death - and the ultimate victory of resurrection - is throughout this letter. The name <i>Smyrna</i> comes from the word <i>myrrh</i>, a sweet-smelling perfume used in embalming dead bodies.</p>
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<p class="c1">3. (<a onclick="return mV('Rev',2,9);">9</a>) What Jesus knows about the Christians in Smyrna.</p>
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<p class="c2"><span>"I know your works, tribulation, and poverty (but you are rich); and <i>I know</i> the blasphemy of those who say they are Jews and are not, but <i>are</i> a synagogue of Satan."</span></p>
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<p class="c4">a. <b><span class="c3">I know your works</span></b>: Jesus knew the works of the church in Ephesus also (<a onclick="return mV('Rev',2,2);">Rev 2:2</a>). In Smyrna, Jesus also knew their <b><span class="c3">works, tribulation, and poverty</span></b>. He knows these hardships both in the sense that He saw what happened to them, and in the sense that He knew their hardships by His personal experience.</p>
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<p class="c5">i. <b><span class="c3">Poverty</span></b>: According to history, Smyrna was a prosperous city. Yet the Christians there were poor. "The word used for 'poverty' is the word for abject poverty. They were not just poor." (Walvoord)</p>
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<p class="c5">ii. The Christians of Smyrna knew <b><span class="c3">poverty</span></b> because they were robbed and fired from jobs in persecution for the gospel. Early Christians <i>joyfully accepted the plundering of your goods, knowing that you have an enduring possession for yourselves in heaven</i> (<a onclick="return mV('Hbr',10,34);">Hbr 10:34</a>). This kind of economic persecution was one important reason why Christians were poor in Smyrna. Even today, this is a common form of persecution against Christians.</p>
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<p class="c4">b. <b><span class="c3">I know the blasphemy</span></b>: Jesus knew the abuse these Christians endured at the hands of "religious" men, <b><span class="c3">those who say they are Jews and are not</span></b>.</p>
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<p class="c5">i. Historically, we are told there was a large and hostile community of Jews in Smyrna. But this tells us that a <i>true</i> Jew is one who trusts God and believes in Jesus Christ (<a onclick="return mV('Phl',3,3);">Phl 3:3</a>). Others may be Jews ethnically - which still has its place before God - but they are not Jews spiritually before God.</p>
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<p class="c4">c. <b><span class="c3">I know...I know</span></b>: In midst of this kind of affliction, it is easy to think God has forgotten. But Jesus knows.</p>
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<p class="c1">4. (<a onclick="return mV('Rev',2,9);">9</a>) What Jesus thinks about the church in Smyrna.</p>
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<p class="c2"><span>But you are rich.</span></p>
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<p class="c4">a. <b><span class="c3">Rich</span></b>: Every outward circumstance said that the Christians in Smyrna were poor, even destitute. But Jesus saw through the circumstances to see that they are really <b><span class="c3">rich</span></b>. "Sweet smelling Smyrna, the poorest but purest of the seven." (Trapp)</p>
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<p class="c4">b. <b><span class="c3">Rich</span></b> is what Jesus thought of them, and if Jesus considered them <b><span class="c3">rich</span></b>, then they were <b><span class="c3">rich</span></b>. Our estimation of ourselves is far less important than God's estimation of us.</p>
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<p class="c5">i. In contrast, the Christians at Laodicea thought they were rich, but they were really poor (<a onclick="return mV('Rev',3,17);">Rev 3:17</a>). Laodicea was a poor rich church. Smyrna was a rich poor church. Better to be a rich poor church than a poor rich church.</p>
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<p class="c4">c. <b><span class="c3">And poverty (but you are rich)</span></b>: The contrast between material poverty and spiritual riches of the Christians in Smyrna reminds us that there is nothing inherently spiritual in being rich. Although, there is also nothing inherently spiritual in poverty.</p>
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<p class="c5">i. Material riches are an obstacle to the Kingdom of God, an obstacle that some do not overcome (<a onclick="return mV('Mar',10,'23-25');">Mar 10:23-25</a>). There is nothing wrong with having money; the trouble is that money so easily "has" us.</p>
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<p class="c5">ii. Often, material riches are acquired and maintained at the <i>expense</i> of true spiritual riches. In the glory days of the Renaissance Papacy, a man walked with the Pope and marveled at the splendors and riches of the Vatican. The Pope told him, "We no longer have to say what Peter told the lame man: '<i>Silver and gold have I none</i>.'" His companion replied, "But neither can you say, '<i>rise up and walk</i>.'"</p>
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<p class="c4">c. The church at Smyrna was also <b><span class="c3">rich</span></b> in leadership. One of the pastors of that church was named Polycarp. He was one of the Apostle John's disciples, and served at Smyrna until 155 <span class="c6">a.d.</span> when he died heroically as a martyr.</p>
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<p class="c1">5. (<a onclick="return mV('Rev',2,10);">10</a>) What Jesus wants the Christians in Smyrna to do.</p>
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<p class="c2"><span>"Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw <i>some</i> of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life."</span></p>
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<p class="c4">a. <b><span class="c3">Do not fear</span></b>: Literally, this is better translated "stop being afraid." The Christians in Smyrna suffered under persecution, and they were afraid. Sometimes we think that Christians who endure persecution are almost super-human, and we sometimes don't appreciate the depths of <b><span class="c3">fear</span></b> they struggle with. There were <b><span class="c3">things which </span></b>they were<b><span class="c3"> about to suffer</span></b>, and Jesus wanted them ready to stand against <b><span class="c3">those things</span></b>.</p>
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<p class="c4">b. <b><span class="c3">The devil is about to throw some of you into prison</span></b>: Here, Jesus describes the nature of the persecution that would come against the Christians in Smyrna. Apparently, they would be imprisoned, and for a specific period of time (<b><span class="c3">you will have tribulation ten days</span></b>).</p>
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<p class="c5">i. According to Jesus, the persecution about to come against the Christians of Smyrna was from <b><span class="c3">the devil</span></b>. At the same time, it was measure and limited by God. Surely, <b><span class="c3">the devil</span></b> wanted to imprison them for a longer time, but God limited the <b><span class="c3">tribulation</span></b> to <b><span class="c3">ten days</span></b>.</p>
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<p class="c5">ii. Being thrown <b><span class="c3">into prison</span></b> was severe persecution. In that day, <b><span class="c3">prison</span></b> was never used to rehabilitate someone, and rarely used to punish someone. Normally, you were thrown <b><span class="c3">into prison</span></b> as you awaited trial and execution.</p>
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<p class="c5">iii. "For a man to become a Christian anywhere was to become an outlaw. In Smyrna above all places, for a man to enter the Christian Church was literally to take his life in his hands. In Smyrna the church was a place for heroes." (Barclay)</p>
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<p class="c5">iv. "This 'tribulation' does not mean the common trials to which all flesh is heir. Some dear souls thing they are bearing their cross every time they have a headache. The tribulation mentioned here is trouble they would not have had if they had not been Christians." (Havner)</p>
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<p class="c4">c. <b><span class="c3">You will have tribulation ten days</span></b>: Commentators on the Book of Revelation have long debated the meaning of these <b><span class="c3">ten days</span></b>. </p>
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<p class="c5">i. Some think that John really means <b><span class="c3">ten</span></b> <i>years</i> of persecution. "As the <i>days</i> in this book are what is commonly called <i>prophetic days</i>, each answering to a <i>year</i>, the <i>ten years</i> of tribulation may denote <i>ten years of persecution</i>; and this was precisely the duration of the persecution under <i>Diocletian</i>, during which all the Asiatic Churches were grievously afflicted." (Clarke)</p>
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<p class="c5">ii. Others think that John really means persecution over the reign of <b><span class="c3">ten</span></b> <i>Roman Emperors</i>. "The <i>first</i> under Nero, <span class="c6">a.d.</span> 54; the <i>second</i> under Domitian, <span class="c6">a.d.</span> 81; the <i>third</i> under Trajan, <span class="c6">a.d.</span> 98; the <i>fourth</i> under Adrian [Hadrian], <span class="c6">a.d.</span> 117; the <i>fifth</i> under Septimus Severus, <span class="c6">a.d.</span> 193; the <i>sixth</i> under Maximin, <span class="c6">a.d.</span> 235; the <i>seventh</i> under Decius, <span class="c6">a.d.</span> 249; the <i>eighth</i> under Valerian, <span class="c6">a.d.</span> 254; the <i>ninth</i> under Aurelian, <span class="c6">a.d.</span> 270; the <i>tenth</i> under Diocletian, <span class="c6">a.d.</span> 284." (White, cited in Walvoord)</p>
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<p class="c5">iii. Still others have taken stranger approaches: "Others observe, that in ten days are two hundred and forty hours, which make up the number of years from 85, when the second persecution began, (under which John at this time was) to 325, when all the persecutions ceased." (Poole)</p>
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<p class="c5">iv. Others say that <b><span class="c3">ten days</span></b> is simply an expression of speech: "The expression <i>ten days</i> is not to be taken literally; it is the normal Greek expression for a short time." (Barclay)</p>
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<p class="c5">v. However, there is no compelling reason to believe it means anything other than <b><span class="c3">ten days</span></b> of severe persecution, with an emphasis on the idea that it is a limited time.</p>
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<p class="c4">d. <b><span class="c3">That you may be tested</span></b>: If this attack came from <b><span class="c3">the devil</span></b>, then why couldn't these Christians in Smyrna just rebuke Satan, and stop the attack? Because God had a purpose in their suffering, and so He allowed it. God uses suffering to purify (<a onclick="return mV('1Pe',1,'6-7');">1Pe 1:6-7</a>), to make us like Jesus (<a onclick="return mV('Rom',8,17);">Rom 8:17</a>), and to makes us truly witnesses of Him. In all ages, the blood of the martyrs has been seed for the church.</p>
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<p class="c5">i. "The saints at Smyrna had not been given a pep-talk on 'How to Win Friends and Influence People.' They had no testimony on 'How Faith Made Me Mayor of Smyrna.' They were not promised deliverance from tribulation, poverty and reviling. In fact, the worst was yet to come." (Havner)</p>
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<p class="c5">ii. Most specifically in this case, God allowed this attack so that they <b><span class="c3">may be tested</span></b>, in the sense of being <i>proven</i>. Through their suffering, God would display the true riches of the church in Smyrna to everyone, including themselves - even though <i>He</i> knew they were rich already.</p>
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<p class="c5">iii. The Christians in Smyrna would <b><span class="c3">be tested</span></b>, but they passed the test. This church, compared to the other six, has no evil spoken against it. Only this church among the seven survives today, and it has survived through centuries of Roman and Muslim persecution.</p>
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<p class="c5">iv. <b><span class="c3">That you may be tested</span></b>: God is interested in testing us also. We may not have the same opportunity to suffer for Jesus that the Christians in Smyrna had, but we can have their same heart. We may never be in a place to die a martyr's death, but we can all live a martyr's life. But many Christians avoid persecution of any kind by conforming so much to the world that they are no longer <i>distinctively</i> Christians. This wasn't the case with the Christians in Smyrna. They were <b><span class="c3">tested</span></b> and they passed the test.</p>
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<p class="c4">e. <b><span class="c3">Be faithful until death, and I will give you the crown of life</span></b><span>:</span> What Jesus says to this church is important, but what He <i>doesn't say</i> is also important. Jesus doesn't have a single word of rebuke or correction for the Christians in Smyrna. All He has is the promise of a <b><span class="c3">crown</span></b> - and the encouragement to <b><span class="c3">be faithful until death</span></b>, which is literally "become faithful until death." (Walvoord)</p>
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<p class="c5">i. There are two different words for <b><span class="c3">crown</span></b> in the ancient Greek language. One described the kind of crown a <i>king</i> would wear, a crown of royalty. The other kind of <b><span class="c3">crown</span></b> - the <i>stephanos</i>, used here - is given as a trophy to a winning athlete. Jesus looks at the Christians of Smyrna, and says to them: "You are My winners. You deserve a trophy."</p>
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<p class="c5">ii. The <i>stephanos</i> was also the crown worn at marriages and special celebrations. The picture is of Jesus and His bride, each wearing their crowns.</p>
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<p class="c5">iii. The promise of a <b><span class="c3">crown</span></b> would be especially meaningful for the Christians of Smyrna.</p><ul class="c6"><li>The city of Smyrna had a "crown" of beautiful buildings at the top of Mt. Pagos</li><li>In Smyrna, worshippers of pagan gods wore crowns</li><li>In that culture, good citizens and victorious athletes received crowns</li></ul>
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<p class="c5">iv. Jesus promises a special <b><span class="c3">crown</span></b> - the <b><span class="c3">crown of life</span></b>. A champion athlete received a crown of leaves, which would soon get brown and die. But Jesus' champions receive <b><span class="c3">the crown of life</span></b>.</p>
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<p class="c5">v. "A crown without cares, corivals, envy, end. Kings' crowns are so weighty with cares, that oft they make their heads ache. Not so with this crown; the joys whereof are without measure or mixture." (Trapp)</p>
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<p class="c1">6. (<a onclick="return mV('Rev',2,11);">11a</a>) A general exhortation to all whom will hear.</p>
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<p class="c2"><span>He who has an ear, let him hear what the Spirit says to the churches.</span></p>
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<p class="c4">a. <b><span class="c3">He who has an ear</span></b>: Though <b><span class="c3">the Spirit</span></b> has something to say to us through every one of <b><span class="c3">the churches</span></b>, this letter to the Christians in Smyrna may apply least of all to modern, western Christians. To this point, we simply don't face the kind of persecution the Christians in Smyrna experienced. Polycarp was a remarkable example of both the persecution and the courage of early Christians.</p>
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<p class="c5">i. The year after Polycarp returned from Rome, a great persecution came upon the Christians of Smyrna. His congregation urged him to leave the city until the threat blew over. So, believing that God wanted him to be around a few more years, Polycarp left the city and hid out on a farm belonging to some Christian friends. One day on the farm, as he prayed in his room, Polycarp had a vision of his pillow engulfed in flames. He knew what God said to him, and calmly told his companions "I see that I must be burnt at the stake."</p>
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<p class="c5">ii. Meanwhile, the chief of police issued a warrant for his arrest. They seized one of Polycarp's servants and tortured him until he told them where his master was. Towards evening, the police chief and a band of soldiers came to the old farmhouse. When the soldiers found him, they were embarrassed to see that they had come to arrest such an old, frail man. But they reluctantly put him on a donkey and walked him back to the city of Smyrna.</p>
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<p class="c5">iii. On the way to the city, the police chief and other government officials tried to persuade Polycarp to offer a pinch of incense before a statue of Caesar and simply say "Caesar is Lord." That's all he had to do, and he would be off the hook. They pleaded with him to do it, and escape the dreadful penalties. At first Polycarp was silent, but then he calmly gave them his firm answer: no. The police chief was now angry. Annoyed with the old man, he pushed him out of his carriage and onto the hard ground. Polycarp, bruised but resolute, got up and walked the rest of the way to the arena.</p>
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<p class="c5">iv. The horrid games at the arena had already begun in earnest. A large, bloodthirsty mob had gathered to see Christians tortured and killed. One Christian named Quintis had boldly proclaimed himself a follower of Jesus and said he was willing to be martyred. But when he saw the vicious animals in the arena, he lost courage and agreed to burn that pinch of incense to Caesar as Lord. But another young man named Germanicus didn't back down. He marched out and faced the lions, and died an agonizing death for his Lord Jesus Christ. Ten other Christians gave their lives that day, but the mob was unsatisfied. They cried out, "Away with the atheists who do not worship our gods!" To them, Christians were atheists because they did not recognize the traditional gods of Rome and Greece. Finally, the crowd started chanting "Bring out Polycarp."</p>
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<p class="c5">v. When Polycarp brought his tired body into the arena, he and the other Christians heard a voice from heaven. It said, "Be strong, Polycarp, play the man." As he stood before the proconsul, they tried one more time to get him to renounce Jesus. The proconsul told Polycarp to agree with the crowd and shout out "Away with the atheists!" Polycarp looked sternly at the bloodthirsty mob, waved his hand towards them and said, "Away with those atheists!" The proconsul persisted. "Take the oath and revile Christ and I'll set you free!" Polycarp answered, "For eighty-six years I've served Jesus; how dare I now revile my King?" The proconsul finally gave up, and announced to the crowd the crime of the accused: "Polycarp has confessed that he is a Christian."</p>
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<p class="c5">vi. The crowd shouted, "let the lions loose." But the animals had already been put away. The crowd then demanded that Polycarp be burnt. The old man remembered the dream about the burning pillow, and took courage in God. He said to his executioners, "It is well. I fear not the fire that burns for a season and after a while is quenched. Why do you delay? Come, do your will."</p>
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<p class="c5">v. They arranged a great pile of wood, and set up a pole in the middle. As they tied Polycarp to the pole, he prayed: "I thank You that You have graciously thought me worthy of this day and of this hour, that I may receive a portion in the number of the martyrs, in the cup of Your Christ." After he prayed and gave thanks to God, they set the wood ablaze. A great wall of flame shot up to the sky, but it never touched Polycarp. God had set a hedge of protection between him and the fire. Seeing that he would not burn, the executioner, in a furious rage, stabbed the old man with a long spear. Immediately, streams of blood gushed from his body and seemed to extinguish the fire. When this happened, witnesses say they saw a dove fly up from the smoke into heaven. At the very same moment, a church leader in Rome named Iraenus, said he heard God say to him, "Polycarp is dead." God called his servant home.</p>
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<p class="c4">b. But the day of martyrs is definitely not past. All over the world, Christians face persecution, especially in Asia, Eastern Europe, and in the Muslim world. Some people estimate that more Christians have suffered for their faith and have been martyred in the 20<sup>th</sup> Century than in all previous centuries combined.</p>
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<p class="c5">i. A May 1994 news item illustrates this: <b>The gruesome martyrdom</b> of a pastor in central India led to several hundred conversions to Christianity. A former Hindu who had changed his name to Paul James was murdered by a crowd of extremists as he spoke in a field prior to a Feb. 20 church service in the Phulabani district.</p>
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<p class="c5">"Jesus, forgive them," eyewitnesses said James called out as his assailants cut off his hands and legs, and severed his torso. The attackers also decapitated James, an outspoken believer who had planted 27 churches. The murder has drawn heavy media attention in the area, which is charged with Hindu-Muslim tensions. Some, but not all, of James' assailants reportedly have been caught.</p>
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<p class="c5">The attackers' hatred and violence have left many Indians wanting to emulate the love shown by the victim, said K. Anand Paul, head of Gospel to the Unreached Millions. "The gospel is spreading because of persecution," said Paul, who has been beaten seven times and kidnapped once by fanatical religious groups. "We are risking our lives to do this. People need to pray for us." (<i>National and International Religion Report</i>, May 2, 1994)</p>
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<p class="c1">7. (<a onclick="return mV('Rev',2,11);">11b</a>) The promise of a reward.</p>
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<p class="c2"><span>He who overcomes shall not be hurt by the second death.</span></p>
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<p class="c4">a. <b><span class="c3">He who overcomes</span></b>: This is a promise for <i>overcomers</i>. This promises is for those who overcome the threat of persecution, and the presence of persecution.</p>
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<p class="c5">i. We might say that we overcome by our close association with Jesus, who is the ultimate overcomer. As Jesus said, <i>In the world you will have tribulation; but be of good cheer, I have overcome the world.</i> (<a onclick="return mV('Jhn',16,33);">Jhn 16:33</a>)</p>
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<p class="c4">b. <b><span class="c3">Shall not be hurt by the second death</span></b>: Those who overcome in Jesus will never <b><span class="c3">be hurt by the second death</span></b>. The <b><span class="c3">second death</span></b> is hell, the lake of fire (<a onclick="return mV('Rev',20,14);">Rev 20:14</a> and <a onclick="return mV('Rev',21,8);">21:8</a>). Though Satan has threatened and attacked their life, Jesus promises His overcomers that death is conquered for them.</p>
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<p class="c5">i. "The <i>second death</i> was a Jewish rabbinic expression for the <i>total extinction of the utterly wicked</i>." (Barclay)</p>
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<p class="c5">ii. "All men died, but all are not killed with death...Oh, it is a woeful thing to be killed with death." (Trapp)</p>
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<p>C. Jesus' letter to the church at Pergamos.</p>
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<p class="c1">1. (<a onclick="return mV('Rev',2,12);">12a</a>) The character of the city of <b><span class="c3">Pergamos</span></b>.</p>
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<p class="c2"><span>And to the angel of the church in Pergamos write,</span></p>
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<p class="c4">a. <b><span class="c3">Pergamos</span></b> was the political capital of the Roman Province of Asia the Less. When John wrote, Pergamos had been the capital city of the region for more than three hundred years. The city was a noted center for culture and education, having one of the great libraries of the ancient world, with more than 200,000 volumes.</p>
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<p class="c4">b. <b><span class="c3">Pergamos</span></b> was also an extremely religious city. It had temples to the Greek and Roman gods Dionysus, Athena, Demeter, and Zeus. It also had three temples dedicated to the worship of the Roman Emperor.</p>
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<p class="c5">i. Some 50 years before Smyrna won the honor of building the first temple to Tiberius, the city of Pergamos won the right to build the first temple to worship Caesar Augustus in the Roman province of Asia.</p>
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<p class="c4">c. <b><span class="c3">Pergamos</span></b> was especially known as a center for the worship of the deity known as Asclepios. Represented by a serpent, Asclepios was the god of healing and knowledge. There was a medical school at his temple in Pergamos. Because of the famous temple to the Roman god of healing, sick and diseased people from all over the Roman Empire flocked to Pergamos for relief.</p>
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<p class="c5">i. "Sufferers were allowed to spend the night in the darkness of the temple. In the temple there were tame snakes. In the night the sufferer might be touched by one of these tame and harmless snakes as it glided over the ground on which he lay. The touch of the snake was held to be the touch of the god himself, and the touch was held to bring health and healing." (Barclay)</p>
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<p class="c1">2. (<a onclick="return mV('Rev',2,12);">12b</a>) Jesus describes Himself to the church at Pergamos.</p>
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<p class="c2"><span>These things says He who has the sharp two-edged sword:</span></p>
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<p class="c4">a. <b><span class="c3">He who has the sharp two-edged sword</span></b>: In <a onclick="return mV('Rev',1,16);">Rev 1:16</a>, John observed of Jesus <i>out of His mouth went a sharp two-edged sword</i>. Now, Jesus "shows" this <b><span class="c3">two-edged sword</span></b> to the Christians in Pergamos.</p>
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<p class="c5">i. The description of the sword in <a onclick="return mV('Rev',1,18);">Rev 1:18</a> helps us to associate it with the <i>mouth</i> of Jesus. Jesus will confront this church with His word, and they will feel the <b><span class="c3">sharp</span></b> edges.</p>
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<p class="c4">b. <b><span class="c3">Sharp two-edged sword</span></b>: This reminds us of the passage in <a onclick="return mV('Hbr',4,12);">Hbr 4:12</a>: <i>For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart.</i> Jesus will use this <b><span class="c3">sharp two-edged sword</span></b> to make some separation among the Christians in Pergamos.</p>
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<p class="c1">3. (<a onclick="return mV('Rev',2,13);">13</a>) What Jesus knows about the church at Pergamos.</p>
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<p class="c2"><span>"I know your works, and where you dwell, where Satan's throne <i>is.</i> And you hold fast to My name, and did not deny My faith even in the days in which Antipas <i>was</i> My faithful martyr, who was killed among you, where Satan dwells.</span></p>
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<p class="c4">a. <b><span class="c3">I know your works</span></b>: Jesus has said this to each church. It is true of each one of us. He knows our <b><span class="c3">works</span></b>, even if there isn't much to know.</p>
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<p class="c4">b. <b><span class="c3">And where you dwell, where Satan's throne is</span></b>: What does it mean that they lived <b><span class="c3">where Satan's throne is</span></b>? In many ways, Pergamos was a stronghold of Satanic power.</p>
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<p class="c5">i. What made it such a stronghold? There are many different opinions. Some believe it is because Pergamos was a center of pagan religion, especially of "<i>Asclepios Soter</i>" or "Asclepios Savior. Some believe it was because Pergamos had a huge throne-like altar dedicated to the Roman god Zeus. Some believe it was because Pergamos was a center for the ancient Babylonian priesthood but this is tough to prove conclusively. Others believe it was because Pergamos was the political center of the worship-demanding Roman government.</p>
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<p class="c4">c. <b><span class="c3">And you hold fast to My name</span></b><span>:</span> Despite the fact they live in such a difficult city, the Christians of Pergamos hold fast to their faith in Jesus (<b><span class="c3">hold fast to My name...did not deny My faith</span></b>).</p>
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<p class="c4"><span > </span></p>
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<p class="c5">i. <b><span class="c3">Did not deny My faith</span></b>: Jesus praises the Christians of Pergamos because they did not deny <i>His</i> faith. It is always important to make sure that the faith we hold on to is the faith that belongs to Jesus.</p>
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<p class="c4">d. <b><span class="c3">Antipas was My faithful martyr, who was killed among you</span></b><span>:</span> One specific man among the Christians of Pergamos received a precious title (<b><span class="c3">faithful martyr</span></b>). This same title is held by Jesus also (<a onclick="return mV('Rev',1,5);">Rev 1:5</a>). <b><span class="c3">Antipas</span></b> was a man who followed Jesus, who was like Jesus.</p>
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<p class="c5">i. <b><span class="c3">Antipas</span></b> is one of the great anonymous heroes of the Bible. History tells us nothing about him except for here. "It is much no ecclesiastical history makes mention of this martyr Antipas, which argues him to have been a person but of obscure note in the world; but Christ seeth and taketh notice of those little ones who belong to him, though the world overlooks them." (Poole)</p>
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<p class="c5">ii. <b><span class="c3">Antipas</span></b> lived <b><span class="c3">where Satan's throne</span></b> was. Yet he stood against the attacks and the evil around him. He fulfilled the meaning of his name, because <b><span class="c3">Antipas</span></b> means "Against All."</p>
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<p class="c5">iii. <b><span class="c3">Martyr</span></b> is the ancient Greek word <i>martus</i>. "<i>Martus</i> is a most interesting and suggestive word. In classical Greek <i>martus</i> never means a <i>martyr</i> in our sense of the term. It always means a <i>witness</i>. A <i>martus</i> was one who said: 'This is true, and I know it.' It is not until New Testament times that <i>martus</i> ever means <i>martyr</i>." (Barclay)</p>
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<p class="c1">4. (<a onclick="return mV('Rev',2,'14-15');">14-15</a>) What Jesus has <i>against</i> the Christians in Pergamos.</p>
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<p class="c2"><span>But I have a few things against you, because you have there those who hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality. Thus you also have those who hold the doctrine of the Nicolaitans, which thing I hate.</span></p>
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<p class="c4">a. <b><span class="c3">I have a few things against you</span></b>: The Christians in Pergamos were rightly praised for holding fast to the name of Jesus, and keeping his faith. At the same time, their difficult environment did not excuse the <b><span class="c3">few things</span></b> Jesus had <b><span class="c3">against</span></b> them.</p>
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<p class="c4">b. <b><span class="c3">You have there those who hold the doctrine of Balaam</span></b>: What is the <b><span class="c3">doctrine of Balaam</span></b>? Balaam was a prototype of all corrupt teachers. According to <a onclick="return mV('Num',22,'1-24');">Num 22-24</a> and 31, Balaam combined the sins of immorality and idolatry to please Balak, the king of Moab, because he could not curse Israel directly.</p>
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<p class="c5">i. When Balaam counseled Balak, he <b><span class="c3">taught Balak to put a stumbling block before the children of Israel</span></b>. The <b><span class="c3">stumbling block</span></b> was connected with idolatry (<b><span class="c3">to eat things sacrificed to idols</span></b>) and <b><span class="c3">sexual immorality</span></b>. If the church in Pergamos has those who <b><span class="c3">hold the doctrine of Balaam</span></b>, it shows they have tendencies towards both idolatry and immorality.</p>
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<p class="c5">ii. Sexual immorality marked the whole culture of the ancient Roman Empire. It was simply taken for granted, and the person who lived by Biblical standards of purity was considered strange. To paraphrase the Roman statesman Cicero, cited in Barclay: "If there is anyone who thinks that young men should not be allowed the love of many women, he is extremely severe. I am not able to deny the principle he stands on. But he contradicts, not only with the freedom our age allows, but also with the customs and allowances of our ancestors. When indeed was this not done? When did anyone find fault with it? When was such permission denied? When was it that what is now allowed was not allowed?" To keep from <b><span class="c3">sexual immorality</span></b> in that culture, you really had to swim against the current.</p>
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<p class="c4">c. <b><span class="c3">You also have those who hold the doctrine of the Nicolaitans</span></b><span>: In <a onclick="return mV('Rev',2,6);">Rev 2:6</a>, Jesus praised the Ephesian Christians because they hated <i>the deeds of the Nicolaitans</i></span>. But the <b><span class="c3">Nicolaitans</span></b> also have their <b><span class="c3">doctrine</span></b>, and some among the Christians held <b><span class="c3">the doctrine of the Nicolaitans</span></b>.</p>
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<p class="c5">i. What is the <b><span class="c3">doctrine of the Nicolaitans</span></b>? The title <i>Nico-laitans</i> has the idea of a proud authority, and a hierarchical separatism. The name <i>Nikao-laos</i> literally means "to conquer the people." According to ancient commentators, the <b><span class="c3">Nicolaitans</span></b> also approved of immorality.</p>
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<p class="c4">d. <b><span class="c3">You have those there...you also have those</span></b>: The rebuke is not only against those who <b><span class="c3">hold the doctrines of Balaam</span></b> and <b><span class="c3">those who hold the doctrine of the Nicolaitans</span></b>. The rebuke is also against those in the church who allow them to continue (<b><span class="c3">you have there those...you have those</span></b>).</p>
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<p class="c5">i. The Christians of Pergamos were like the Christians of Corinth as Paul wrote to them in <a onclick="return mV('1Cr',5,'1-9');">1Cr 5:1-9</a>. They were too "tolerant" and "accepting" of false doctrines and immoral living, and Jesus had to rebuke them. Satan couldn't accomplish much by persecution, because many did <i>hold fast</i>, like Antipas. So Satan tried to accomplish his goals by using deception; first he used first <i>violence</i>, then he used <i>alliance</i>.</p>
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<p class="c5">ii. A difficult environment never justifies compromise. It is easy for a church in such difficulty to justify this compromise in the name of "we need all the help we can get." But no church needs that kind of help.</p>
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<p class="c1">5. (<a onclick="return mV('Rev',2,16);">16</a>) What Jesus wants the church at Pergamos to do.</p>
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<p class="c2"><span>'Repent, or else I will come to you quickly and will fight against them with the sword of My mouth.</span></p>
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<p class="c4">a. <b><span class="c3">Repent</span></b>: The simple word <b><span class="c3">repent</span></b> stands out. Five of the seven churches are commanded to repent. <b><span class="c3">Repent</span></b> is a command that applies to Christians, not only to those who first come to Jesus.</p>
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<p class="c4">b. <b><span class="c3">Or else I will come to you quickly and will fight against them with the sword of My mouth</span></b>: Unless they do <b><span class="c3">repent</span></b>, the Christians of Pergamos will face the Jesus who has the two-edged sword. Judgment will begin at the house of God (<a onclick="return mV('1Pe',4,17);">1Pe 4:17</a>).</p>
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<p class="c5">i. <b><span class="c3">The sword of My mouth</span></b>: When Jesus comes <b><span class="c3">against</span></b> the Christians of Pergamos, He will confront them with His Word.</p>
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<p class="c1">6. (<a onclick="return mV('Rev',2,17);">17a</a>) A general exhortation to all whom will hear.</p>
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<p class="c2"><span>He who has an ear, let him hear what the Spirit says to the churches.</span></p>
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<p class="c4">a. <b><span class="c3">He who has an ear</span></b>: The danger of false teaching and immoral conduct still faces the church today. But so does the danger of <i>allowing</i> false teaching and immorality, as was the problem with the Christians in Pergamos.</p>
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<p class="c1">7. (<a onclick="return mV('Rev',2,17);">17b</a>) The promise of a reward.</p>
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<p class="c2"><span>To him who overcomes I will give some of the hidden manna to eat. And I will give him a white stone, and on the stone a new name written which no one knows except him who receives <i>it."'</i></span></p>
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<p class="c4">a. <b><span class="c3">To him who overcomes</span></b>: The one who overcomes this spirit of accommodation to false teaching and living will receive <b><span class="c3">hidden manna</span></b>. This is God's perfect provision, the true bread from heaven (<a onclick="return mV('Jhn',6,41);">Jhn 6:41</a>).</p>
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<p class="c4">b. <b><span class="c3">And I will give him a white stone</span></b>: In the ancient world, the use of <b><span class="c3">a white stone</span></b> had many associations. A <b><span class="c3">white stone</span></b> could be a ticket to a banquet, a sign of friendship, evidence of having been counted, or as a sign of acquittal in a court of law. Jesus may have any one of these meanings in mind, but at the very least we know that it has the assurance of blessing.</p>
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<p class="c5">i. "Others suppose there is an allusion here to conquerors in the public games, who were not only conducted with great pomp into the city to which they belonged, but had a <i>white stone</i> given to them, with <i>their name inscribed on it</i>; which badge entitled them, during their whole life, to be maintained at the pubic expense...These were called <i>tesserae</i> among the Romans, and of these there were several kinds." Clarke then gives examples of the different kinds: "<i>Tesserae conviviales</i>, which answered exactly to our <i>cards of invitation</i>, or tickets of admission to a public feast or banquet; when the person invited produced his <i>tessera</i> he was admitted...But the most remarkable of these instruments were the <i>Tesserae hospitales</i>, which were given as badges of <i>friendship</i> and <i>alliance</i>, and on which some device was engraved, as a testimony that a contract of friendship had been made between the parties."</p>
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<p class="c4">c. <b><span class="c3">And on the stone a new name written which no one knows except him who receives it</span></b>: What is the meaning of this <b><span class="c3">new</span></b>, secret <b><span class="c3">name</span></b> promised to <b><span class="c3">him who overcomes</span></b>? Is it God's name, or is it the believer's name? This is probably the believer's new name, and the name itself is probably more important than the stone itself.</p>
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<p class="c5">i. One idea behind this new, secret name is that it shows what an intimate relationship we have with God. When a couple is close, they often have "pet names" for each other. This is the same idea.</p>
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<p class="c5">ii. Another idea associated with the new name is simply the assurance it gives of our heavenly destination. Your name is there, waiting for you. It is as if your "reservation" in heaven is made.</p>
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<p>D. Jesus' letter to the church at Thyatira.</p>
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<p class="c1">1. (<a onclick="return mV('Rev',2,18);">18a</a>) The character of the city of <b><span class="c3">Thyatira</span></b>.</p>
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<p class="c2"><span>And to the angel of the church in Thyatira write,</span></p>
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<p class="c4">a. <b><span class="c3">Thyatira</span></b> was the smallest and least important of the seven cities Jesus addresses in <a onclick="return mV('Rev',2,'1-');">Rev 2</a> and<a onclick="return mV('Rev',3,'1-');"> 3</a>. In history, we have no record that the Christians of <b><span class="c3">Thyatira</span></b> suffered any significant political or religious persecution.</p>
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<p class="c5">i. "The elder Pliny dismisses Thyatira in the almost contemptuous phrase 'Thyatira and other unimportant cities.'" (Barclay)</p>
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<p class="c4">b. But <b><span class="c3">Thyatira</span></b> was an important center of <i>business</i> and <i>trade</i>. It had many active trade guilds, each having their own patron deity from the Greek and Roman pantheon of gods.</p>
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<p class="c5">i. <a onclick="return mV('Act',16,'14-15');">Act 16:14-15</a> mentions Lydia of Thyatira, who was a <i>seller of purple</i> cloth from the city of Thyatira. "Thyatira was famous for the manufacture of a purple dye, and numerous references are found in secular literature of the period to the trade guilds which manufactured cloth." (Walvoord)</p>
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<p class="c5">ii. "From the inscriptions which have been found in the neighborhood it is clear that Thyatira possessed more trade guilds than any other town of its size in Asia." (Barclay)</p>
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<p class="c1">2. (<a onclick="return mV('Rev',2,18);">18b</a>) Jesus describes Himself to the church at Thyatira.</p>
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<p class="c2"><span>These things says the Son of God, who has eyes like a flame of fire, and His feet like fine brass:</span></p>
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<p class="c4">a. <b><span class="c3">These things says the Son of God</span></b>: Jesus first describes Himself with a title that emphasizes His <i>deity</i>. In Jewish thought, to be the <i>son of</i> a thing meant you had the nature of that thing. The <i>sons of the sorceress</i> (<a onclick="return mV('Isa',57,3);">Isa 57:3</a>) had the nature of the sorceress. The <i>sons of thunder</i> (<a onclick="return mV('Mar',3,17);">Mar 3:17</a>) had a nature like thunder. So the <b><span class="c3">Son of God</span></b> has the divine nature, the nature of <b><span class="c3">God</span></b>.</p>
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<p class="c4">b. <b><span class="c3">Who has eyes like a flame of fire</span></b>: Jesus chooses this description of Himself from the presentation in <a onclick="return mV('Rev',1,14);">Rev 1:14</a> to emphasize the idea that His <b><span class="c3">eyes</span></b> look with a penetrating judgment.</p>
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<p class="c4">c. <b><span class="c3">His feet like fine brass</span></b>: Jesus chose this description of Himself from <a onclick="return mV('Rev',1,15);">Rev 1:15</a> to emphasize His <i>purity</i>, because <b><span class="c3">brass</span></b> is pure, and highly refined in the fire. It also emphasizes His <i>steadfastness</i>, because <b><span class="c3">brass</span></b> was the strongest known metal in the ancient world, and <b><span class="c3">feet like fine brass</span></b> would be strong and unmovable.</p>
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<p class="c1">3. (<a onclick="return mV('Rev',2,19);">19</a>) What Jesus knows about the Christians in Thyatira.</p>
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<p class="c2"><span>I know your works, love, service, faith, and your patience; and <i>as</i> for your works, the last <i>are</i> more than the first.</span></p>
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<p class="c4">a. <b><span class="c3">I know your works</span></b>: Thyatira was the least significant city among the seven cities Jesus addressed. Yet they were not hidden to Jesus. Like each one of the churches, Jesus says to the church at Thyatira <b><span class="c3">I know your works</span></b>.</p>
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<p class="c4">b. <b><span class="c3">Love, service, faith, and your patience</span></b>: In many ways, the church at Thyatira was a model church. They had four great essential qualities. They had <b><span class="c3">love</span></b>, both for the Lord and for one another. They knew <b><span class="c3">service</span></b>, and had <b><span class="c3">faith</span></b> and <b><span class="c3">patience</span></b> worth mentioning.</p>
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<p class="c4">c. <b><span class="c3">As for your works, the last are more than the first</span></b>: This is another compliment to the church at Thyatira. Not only do they <i>have</i> these <b><span class="c3">works</span></b>, but they have them in <i>increasing measure</i> - they are <i>growing</i> in <b><span class="c3">love, service, faith,</span></b> and <b><span class="c3">patience</span></b>.</p>
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<p class="c1">4. (<a onclick="return mV('Rev',2,'20-21');">20-21</a>) What Jesus has <i>against</i> the church at Thyatira.</p>
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<p class="c2"><span>Nevertheless I have a few things against you, because you allow that woman Jezebel, who calls herself a prophetess, to teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols. And I gave her time to repent of her sexual immorality, and she did not repent.</span></p>
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<p class="c4">a. <b><span class="c3">Nevertheless</span></b>: Despite all the good Jesus sees in the church at Thyatira, there are significant problems. The problems are big enough for Jesus to say <b><span class="c3">nevertheless</span></b>, which means "despite all the good, <b><span class="c3">I have a few things against you</span></b>."</p>
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<p class="c4">b. <b><span class="c3">Because you allow that woman Jezebel</span></b>: The center of the corruption at the church at Thyatira is a woman Jesus calls <b><span class="c3">Jezebel</span></b>. This may not have been her literal name, but a "title" that clearly represents a self-styled <b><span class="c3">prophetess</span></b> within the church, after the pattern of Jezebel in the Old Testament (<a onclick="return mV('1Ki',16,'1-21');">1Ki 16-21</a> and <a onclick="return mV('2Ki',9,'30-37');">2Ki 9:30-37</a>).</p>
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<p class="c5">i. The name <b><span class="c3">Jezebel</span></b> had a powerful association. If we called someone a "Judas" or a "Hitler" it would means something strong. It's also a strong thing to call this woman <b><span class="c3">Jezebel</span></b>. "She was one of the most evil characters of the Old Testament, who attempted to combine the worship of Israel with the worship of the idol Baal...Jezebel herself had a most unenviable record of evil." (Walvoord)</p>
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<p class="c5">ii. Some ancient Greek manuscripts state the phrase <b><span class="c3">that woman Jezebel</span></b> as <i>your woman Jezebel</i> or <i>your wife Jezebel</i>. Based on this, some (like Dean Alford) have thought that <b><span class="c3">Jezebel</span></b> was the pastor's wife, or that Jesus meant <b><span class="c3">Jezebel</span></b> was the pastor's "woman" in a symbolic sense.</p>
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<p class="c4">c. <b><span class="c3">Who calls herself a prophetess</span></b>: This "<b><span class="c3">Jezebel</span></b>" at the church of Thyatira wasn't really a <b><span class="c3">prophetess</span></b>, she only claimed to be one. Yet, it seems that the Christians there <i>received</i> her as a <b><span class="c3">prophetess</span></b>, and that's why Jesus gives them this warning.</p>
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<p class="c5">i. Jesus said this would happen in <a onclick="return mV('Mat',24,11);">Mat 24:11</a>: <i>Then many false prophets will rise up and deceive many.</i> Those words were first spoken with a view to the end times, but there have always been those who call themselves prophets in the church, but are not.</p>
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<p class="c4">d. <b><span class="c3">To teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols</span></b>: Here, Jesus describes the specific <i>sin</i> of this woman "Jezebel." Mainly, she was an <i>immoral</i> and <i>ungodly</i> influence on others, and led others into sin. Jezebel led others into immorality and idolatry.</p>
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<p class="c5">i. Because of the strong trade guilds in Thyatira, the <b><span class="c3">sexual immorality</span></b> and the eating of <b><span class="c3">things sacrificed to idols</span></b> was probably connected with the mandatory social occasions of the guilds. Perhaps a Christian was invited to the monthly meeting of the goldsmith's guild, and the meeting was held at the temple of Apollo. "Jezebel" would allow or encourage the man to go - perhaps even using a "prophetic" word - and when the man went, he would fall into immorality and idolatry. </p>
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<p class="c5">ii. The draw to the guilds and their meetings was powerful. "No merchant or trader could hope to prosper or make money unless he was a member of his trade guild." (Barclay) Nonetheless, Christians were expected to stand in the face of this kind of pressure. One ancient Christian named Tertullian wrote about Christians who made their living in trades connected to pagan idolatry. A painter might find work in pagan temples or a sculptor might be hired to make a statue of a pagan god. They would justify this by saying, "This is my living, and I must live." Tertullian replied <i>Vivere ergo habes?</i> "Must you live?"</p>
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<p class="c5">iii. <b><span class="c3">My servants</span></b>: This shows how terrible Jezebel's sin was. She corrupted the <b><span class="c3">servants</span></b> of Jesus, and they belong to Him. Jesus said, <i>But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.</i> (<a onclick="return mV('Mar',9,42);">Mar 9:42</a>)</p>
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<p class="c4">e. Later in this letter, Jesus will also reveal a link to the work of Jezebel and false doctrine: <i>this doctrine...the depths of Satan, as they say</i> (<a onclick="return mV('Rev',2,24);">Rev 2:24</a>). It seems that this Jezebel led others in the church at Thyatira to discover <i>depths of Satan</i>.</p>
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<p class="c5">i. In the days of the New Testament, many non-Christian religions (such as the Ophites and various Gnostic groups) said they knew the "deep things of Satan." The ancient Christian writer Tertullian says that if you asked a Gnostic about their cosmic mysteries, they would furrow their brow and say, "it is deep." It may be deep - but deep into a dangerous hole.</p>
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<p class="c5">ii. How could Christians ever fall for <i>the depths of Satan</i>? Perhaps the deceptive reasoning went this way: "To effectively confront Satan, you must enter his strongholds, and learn his depths in order to conquer him." People use similar reasoning in misguided spiritual warfare today.</p>
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<p class="c4">f. <b><span class="c3">And I gave her time to repent...and she did not repent</span></b><span>:</span> Jesus' greatest accusation is that this "Jezebel" <b><span class="c3">did not repent</span></b>. She apparently rejects the work of the Holy Spirit in her heart, calling her to repentance.</p>
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<p class="c5">i. In these words we see both the <i>mercy</i> and <i>judgment</i> of our Lord. <b><span class="c3">Time to repent</span></b> shows <i>mercy</i>. God gives us <b><span class="c3">time to repent</span></b>, we should deal with others the same way. <b><span class="c3">And she did not repent</span></b> speaks to the <i>judgment</i> of God. God gives <b><span class="c3">time to repent</span></b>, but it is not an unlimited time. There is a time when God says, <i>My Spirit shall not strive with man forever</i> (<a onclick="return mV('Gen',6,3);">Gen 6:3</a>). This means that when God gives us <b><span class="c3">time to repent</span></b>, we must <i>take advantage</i> of that time.</p>
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<p class="c5">ii. "'In space comes grace' proves not always a true proverb." (Trapp)</p>
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<p class="c4">g. <b><span class="c3">Because you allow</span></b>: This shows the sin of the <i>church</i> of Thyatira. On the outside, they were a model church, showing <i>works, love, service, faith,</i> and<i> patience</i>. Yet there was significant corruption <i>inside</i> the church. The sin of the church was that they <i>allowed</i> this corruption.</p>
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<p class="c5">i. It wasn't necessarily a large group following Jezebel. A little leaven affect a whole lump of dough, and a few in immorality and idolatry will corrupt the whole church - especially if they influence others the way this Jezebel did.</p>
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<p class="c1">5. (<a onclick="return mV('Rev',2,'22-25');">22-25</a>) What Jesus wants the church at Thyatira to do.</p>
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<p class="c2"><span>Indeed I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent of their deeds. I will kill her children with death, and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works. Now to you I say, and to the rest in Thyatira, as many as do not have this doctrine, who have not known the depths of Satan, as they say, I will put on you no other burden. But hold fast what you have till I come.</span></p>
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<p class="c4">a. <b><span class="c3">I will cast her into a sickbed</span></b>: Before Jesus tells the Christians in Thyatira what <i>they</i> must do, He first tells them what <i>He</i> will do. Jesus will chastise this Jezebel, and <b><span class="c3">cast her into a sickbed</span></b>, along with <b><span class="c3">those who commit adultery with her</span></b>.</p>
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<p class="c5">i. The reference to <b><span class="c3">adultery</span></b> is important. <span > </span>It speaks of both literal, sexual <b><span class="c3">adultery</span></b> <i>and</i> spiritual <b><span class="c3">adultery</span></b>. When these Christians honored other gods, they were unfaithful to the Lord who saved them.</p>
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<p class="c5">ii. For this reason, the figure of <b><span class="c3">a sickbed</span></b> is fitting. They were guilty of adultery, both sexual and spiritual. It is as if Jesus says, "You love an unclean bed. Here, I will give you one, and <b><span class="c3">cast</span></b> you <b><span class="c3">into a sickbed</span></b>."</p>
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<p class="c5">iii. What was the <b><span class="c3">sickbed</span></b>? It could simply be an image of affliction. Or, it could be literal sickness that Jesus would allow in the lives of Jezebel and her followers as chastisement. We know from passages such as <a onclick="return mV('1Cr',11,30);">1Cr 11:30</a> that God can use sickness as a way to chastise us when we are in sin.</p>
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<p class="c5">iv. The ancient Greek word used here for <b><span class="c3">bed</span></b> "is also the word for a <i>banqueting couch</i>; and if that meaning is taken, the meaning is: 'I will strike her down as she sits at her forbidden feasts.'" (Barclay)</p>
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<p class="c4">b. <b><span class="c3">Unless they repent of their deeds</span></b>: Jesus reveals the <i>purpose</i> for this chastening. First, it is to draw them to <b><span class="c3">repent of their deeds</span></b>. They wouldn't listen to Jesus before, so He has to speak "louder" through <b><span class="c3">a sickbed</span></b>. Second, it is to give an example of holiness to other churches: <b><span class="c3">and all the churches shall know that I am He who searches the minds and hearts</span></b><span>.</span></p>
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<p class="c5">i. <b><span class="c3">Minds and hearts</span></b> is literally "hearts and kidneys." In the mind of the ancient Jews, the <i>heart</i> was the place of intellect, and the <i>kidneys</i> were the place of emotion. Jesus says, "I know your every thought and your every feeling."<b><span class="c3"></span></b></p>
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<p class="c4">c. <b><span class="c3">I will kill her children with death</span></b>: "All men die, but all are not killed with death...Oh, it is a woeful thing to be killed with death." (Trapp)</p>
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<p class="c4">d. <b><span class="c3">Hold fast what you have till I come</span></b><span>:</span> There were many faithful, uncompromising Christians in Thyatira. To them, Jesus simply says <b><span class="c3">hold fast</span></b>! They must not stop doing what is good. They must not become distracted or discouraged from what Jesus wants them to be and to do.</p>
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<p class="c5">i. Jesus also tells them <i>how long</i> to <b><span class="c3">hold fast</span></b>: <b><span class="c3">till I come</span></b>. We are to "hang in there" and stand strong for Jesus until He comes. It's only <i>then</i> that the battle will be over.</p>
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<p class="c1">6. (<a onclick="return mV('Rev',2,'26-28');">26-28</a>) The promise of a reward.</p>
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<p class="c2"><span>And he who overcomes, and keeps My works until the end, to him I will give power over the nations; "He shall rule them with a rod of iron; they shall be dashed to pieces like the potter's vessels"; as I also have received from My Father; and I will give him the morning star.</span></p>
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<p class="c4">a. <b><span class="c3">He who overcomes, and keeps My works until the end</span></b>: Even when there is the immoral and idolatrous influence of a Jezebel, Christians can <i>overcome</i> and <i>keep Jesus' works until the end</i>. We must not become overly discouraged at immorality and idolatry around us, even among Christians. God's work will still go on through His overcomers.</p>
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<p class="c4">b. <b><span class="c3">To him I will give power over the nations</span></b>: Jesus promised that His people would reign with Him. Here, there is a special promise to those who overcome the threat of immorality and idolatry. To them, Jesus offers a share in His own kingdom.</p>
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<p class="c5">i. <b><span class="c3">He shall rule them with a rod of iron</span></b>: This quotation from <a onclick="return mV('Psa',2,'1-');">Psa 2</a> speaks of the authority of the Messiah when He rules over the earth. In that day, righteousness will be enforced, and those who rebel against Jesus will be <b><span class="c3">dashed to pieces</span></b> like a clay pot hit with an iron bar. Jesus includes this here to give hope to the faithful Christians of Thyatira, who felt overwhelmed by the immorality and idolatry all around them. Jesus reminds them "You're on My winning team."</p>
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<p class="c5">ii. "The word for 'rule' (Gr. <i>poimanei</i>) means literally 'to shepherd.' Their rule will not be simply that of executing judgment, but also that of administering mercy and direction." (Walvoord)</p>
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<p class="c4">c. <b><span class="c3">I will give him the morning star</span></b>: Jesus offers them a reward greater than the kingdom. He offers them the reward of Himself, because He is the <i>Morning Star</i> (<a onclick="return mV('Rev',22,16);">Rev 22:16</a>).</p>
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<p class="c1">7. (<a onclick="return mV('Rev',2,29);">29</a>) A general exhortation to all whom will hear.</p>
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<p class="c2"><span>He who has an ear, let him hear what the Spirit says to the churches.</span></p>
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<p class="c4">a. <b><span class="c3">He who has an ear</span></b>: This is a letter that applies to everyone. It applies to those who are like Jezebel, who lead others into sin. It applies to those who follow the teaching of a Jezebel, and follow others into sin. It applies to those who permit a Jezebel to work her wickedness. And it applies to the faithful who must hold fast.</p>
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