TEXT: Revelation 2:18-29

SUBJECT: Exposition of Revelation 1-3, #5: Thyatira

We come this evening to the fifth sermon in our study of the Seven Churches of Asia. In the first, we learned who was speaking, Christ; to whom He was speaking, churches in Asia Minor; what He was speaking about, "those things which must shortly come to pass"; and why it is of more than historical interest to us, because Christ extends His message from the single church of long ago to everyone "who has ears to hear".

Then we looked at each church in turn. To Ephesus, the people so strong in doctrine, but gravely lacking in love. To Smyrna, the church poor in worldly goods, but "rich toward God". And to Pergamos, the saints who allowed bad doctrine to creep into the assembly.

The next church to be considered is the one in Thyatira. This was the smallest of the Asian cities and the least prestigious. It had no fabulous architecture, temples, or universities. It was a "blue collar town". William Ramsey says "more trade guilds are known in Thyatira than in any other Asian city. The inscriptions mention the following: wool-workers, linen-workers, makers of outer garments, dyers, leather-workers, tanners, potters, bakers, and bronze-smiths".

These unions (like the rest of Ancient life) were deeply involved in idolatry. Every guild had its "patron deity" who must be honored by its members. The meetings went something like this: first the god was invoked and his blessing sought. Then an animal was sacrificed to him. The meat was taken down from the altar and cooked. The members would then eat it.

Finally, sacred prostitutes were brought in and plied their trade among the workers. By eating his meat and being with his harlots, the workers would express their fellowship with the "union god". To do otherwise would result in the loss of job, income, and place in society.

I think of Thyatira as a "First Century Las Vegas"; nearly impossible to live there and not compromise with vice, it was so woven into the fabric of everyday life.

Yet a church was founded there; and for a time, it thrived. Christ has not called us to retreat from the world, but to be faithful in it. Hence, the Epistle begins with words so incongruous, "to the messenger of the church in Thyatira!"

Christ introduces Himself to them as "The Son of God". This speaks of His true divinity compared to the idols who so dominate Thyatiran life. But more than this, it connotes His authority over them and the "union bosses" who carry out their will. This is evident from vv.26-27 which are quoted from Psalm 2, which depicts the nations as raging and preparing for war only to be "laughed to scorn by God". Why? Because His King (Jesus Christ) has been firmly set on Mount Zion, from which He rules the world without distraction.

The idea, therefore, is to not fear the union powers, but only Christ, to Whom all "power in heaven and earth" belongs.

He adds to the title with a further description, "The Son of God...who has eyes like a flame of fire, and His feet like fine brass". The fiery eyes plainly speak of His true knowledge (He sees through things); the brassy feet--it seems--refers to His readiness to judge or "trample down His enemies".

The picture of Christ is an awesome one; meant to comfort those who were doing well and terrify those who were doing ill. To His friends, "The LORD is a sun and a shield"; to His enemies, "a consuming fire".

You can well imagine the effect this introduction had on the church. The conscientious were quickly sobered, humbled, and ready to listen.

We must be, too. For He is still "The Son of God, with eyes like a flame of fire and feet like fine brass".

To the church in Thyatira, He offers some praise. The church is not perfect, but Christ recognizes its good and pays tribute to it, v.19a, "I know your works, love, service, faith, and patience". The church had done much for Christ, including "suffering for His Name's sake".

And these "good works" had not tapered off over the years, but rather increased, v.19b, "And as for your works, the last are more than the first". They were "growing in the grace and in the knowledge of our Lord and Savior Jesus Christ". "He who had begun a good work in them kept on performing it..." Many good things to be said about the church. Much to be grateful for.

But the assembly wasn't without fault, as vv.20-23 make plain. There was an influential woman in the church who was using her charisma to do much harm. She is called "Jezebel", most likely a symbolic name. Like the old queen, she employed her great intelligence and powers of persuasion to mislead God's people.

What she led them to do is this: "to commit fornication and to eat things sacrificed to idols". But how in the world could she convince Christians to do such things? We might fall into them; but to advocate them seems incredible! Unless she had a semi-Biblical doctrine to back it up. And she did; it was called "the deep things of Satan". It may have gone like this: "`Where sin did abound, grace did much more abound'. Thus, in order to magnify the grace of God, we must plunge as deeply into sin as possible. When we come out of it unscathed (and still Christians), it will prove to all that `His grace is sufficient'".

On a doctrinal plain, this is abhorrent. But practically, it is quite attractive. It allowed the early Christians to keep their jobs, have their fun, and go to heaven, too. It is not far from "the Carnal Christian" heresy now rampant. Or the "Prosperity Gospel" which promises a future glory without a present cross.

It is antinomianism writ large. The doctrine that "once saved always saved...no matter how you live".

But notice, our Lord does not accept the argument. He does not believe that we should "continue in sin that grace may abound".

He tolerated the sin for a while in the church. "I gave her time to repent of her sexual immorality, and she did not repent". But no longer! Jezebel and her disciples were not going to "come to their senses" without the intervention of heaven. And so, Christ will intervene. He will "cast her into a sickbed". What irony is this! The woman who so loved the bed would soon be bedridden! And the men who continue in her evil ways will be cast "into great tribulation...and even be killed with death".

The door of repentance is closing fast...but it's not shut yet. Christ holds out one last opportunity for repentance, v.22b. If Jezebel and her minions don't accept the olive branch, they will come under a fearful judgment!

It will, firstly, "reward them according to their works". In other words, they brought it upon themselves by their implacable lust. It will also cleanse the church of their poisonous effect. And it will serve as a warning to others, "And all the churches shall know that I am He who searches the minds and hearts..."

The judgments would be awful in themselves, but salutary in their effects.

Not everyone will suffer for the sins of these people, vv.24-25. "To you (i.e., the messenger of the church) and "to the rest who are in Thyatira, I will put on you no other burden". Christ will not slay the righteous with the wicked. This is hearty encouragement to friends in mixed churches; to believers who have no choice but to attend an impure church. Christ still "separates the precious from the vile". And those who do not "partake of other men's sins" will not suffer with them.

What should the godly in the church do? Wring their hands? No. But "hold fast what you have till I come". When He comes, their steadfastness will be owned by Jesus Christ.

The Epistle winds down with an encouragement, vv.26-28. Christ will do something for the "overcomers". What is that? First, he will seat them with Himself in His glory. If He reigns over all, then so shall we who follow in His steps. Second, He will give us "the morning star". This word, as used elsewhere, refers to glory. Thus, we will fully share in His glory. In other words, when we live for Him now, we will have His fellowship forever.

The application is too obvious to labor. Let us magnify God's grace by holy living. Let us profess the doctrine of grace and let us display the grace of doctrine.

"He who has ears to hear, let him hear what the Spirit says to the churches".