Untitled Sermon (11)
Jezebel
2:19 (Compliment). Christ’s compliment parallels what he said to the Ephesians. They are growing in their many activities. They are known for their love … faith … service and perseverance (note the presence of “love,” missing at Ephesus). These four virtues are probably meant to be paired. The first two are motives; the second two are deeds. Love for others had produced service; faith in Christ had assured perseverance in their commitment to him. They were not content to stand still in loving deeds and faithful perseverence. They had grown in faith and thus were stronger in love than when they first came to know Christ.
2:20–22a (Criticism). The criticism Christ has is severe. All their growth in love and faith was overshadowed by the success of a pernicious teacher code-named “Jezebel.” The original Jezebel of the Old Testament (1 Kgs. 16:31–21:25; 2 Kgs. 9) passionately promoted the worship of the Canaanite deity Baal. Judged by God, she met a violent death. The “modern Jezebel” in the church of Thyatira was also leading people away from the true God. She had done the following:
• called herself a prophetess (a spokesperson for God) to gullible Christians;
• established a reputation for teaching Thyatiran believers (see also v. 24);
• deliberately led Christians into sexual immorality;
• encouraged violation of conscience regarding food sacrificed to idols.
These last two are probably best understood as actions Jezebel encouraged to enable Christians to get along with the pagan society around them. “If you can’t beat them, join them.” We are not told nor does it matter how “Jezebel” came to be so persuasive. What matters is that some Christians of Thyatira were brazenly practicing open sexual immorality in the name of “being tolerant.” This is the opposite situation of the Ephesian Christians, who had tested and rejected false teachers.
Jezebel. Used symbolically, but with reference to the notorious historic Jezebel. She was the daughter of Ethbaal, king of Sidon (1 Kings 16:31), formerly a priest of Astarte, and who had made his way to the throne by the murder of his predecessor Pheles. Ahab’s marriage with her was the first instance of a marriage with a heathen princess of a king of the northern kingdom of Israel. This alliance was a turning-point in the moral history of the kingdom.
Her husband, in whom generous and gentle feelings were not wanting, was yet of a weak and yielding character which soon made him a tool in her hands.… The wild license of her life and the magical fascination of her arts or her character became a proverb in the nation.
Others interpret the name as designating an influential heretical party in the Church: but, as Alford remarks, “the real solution must lie hidden until all that is hidden shall be known.” It is clear, at any rate, that Thyatira, like the Church of old, had sinned by her alliance with a corrupt faith and practice.
To teach and to seduce (διδάσκειν καὶ πλανᾶσθαι). The best texts read καὶ διδάσκει καὶ πλανᾷ and she teacheth and seduceth. So Rev. For seduceth see on err, Mark 12:24, and deceiver and error, Matt. 27:63, 64. The word πλανᾶν to seduce is found oftener in the Apocalypse than elsewhere in the New Testament. It never means mere error as such, but fundamental departure from the truth.
To commit fornication and to eat things sacrificed to idols. Both sins of the historical Jezebel. See 2 Kings 9:22, 30; Jer. 4:30; Nahum 3:4.
Conditions in the Church: John begins with a word of commendation for the Christians of Thyatira because of their love, faith, service, and patient endurance. The majority have patiently endured and kept the faith by serving God in the pagan environment of Thyatira. Indeed, their last works are greater than the first; that is, the virtues of love, faith, service, and patient endurance have grown steadily.
Yet John does condemn the Christians in Thyatira because they tolerate that woman Jezebel, a reference to the wife of Ahab who led Israel into idolatry and apostasy (see TBC, The Prophetess Jezebel and Sexual Immorality). She became a symbol of all false prophetesses
The situation seems to be worse than at Pergamum. There only a few were following her teachings; here a majority seems to be involved. The situation in Pergamum and Thyatira contrasts with Ephesus, where Christians consistently rejected false teachings.
The false teachings are called the deep things of Satan. This phrase echoes the talk of the gnostics, whose name is from the Greek word for knowledge (gnōsis). The gnostics loved to speak of deep underlying meanings (cf. Aune, 1997:207–8). To them, to know the deep things of Satan would be to triumph over the evil one [Gnosticism]. Likely, the followers of Jezebel said that they could gain knowledge of the satanic world without harm if they did not sincerely believe in the false gods (Beale, 1999:265). Here the phrase is used sarcastically. Although they claim to know the deep meaning of reality, their knowledge is really satanic; true knowledge is found in Christ (Rom. 11:33; Col. 2:2–3; Eph. 3:18–19). Indeed, such esoteric knowledge is useless unless matched with consistent behavior (Rowland, 1998:581).
That the letter to Thyatira is the longest of the seven letters is an indication that the problem at Thyatira is especially acute. At its center is a woman who has set herself up as a leader in the church. Jesus calls this woman “Jezebel” (2:20), an allusion to the wicked wife of the Old Testament king Ahab. The Old Testament Jezebel’s devotion to the Canaanite god Baal had a profound influence on her husband and the northern kingdom of Israel, which he ruled (1 Kgs 16:31–33). She attempted to exterminate the prophets of God (1 Kgs 18:4), set herself firmly against Elijah the prophet (1 Kgs 19:2), and was remembered for her “harlotries and sorceries” (2 Kgs 9:22). The “Jezebel” in the church at Thyatira calls herself a “prophet” (2:20).
As a “prophet” Jezebel “is teaching and beguiling” the Christians, whom Jesus calls “my servants” (cf. 1:1). Her teaching is identical to that of the false teachers in Pergamum: immorality and eating food offered to idols (2:20; cf. 2:14). The immorality, however, dominates the portrait of her here.
Since members of a guild sometimes gathered for cultic meals in pagan temples (note the reference to eating food sacrificed to idols in 2:20; cf. 1 Cor 8:10; 10:19–21), the question of Christian involvement in these guilds, important for one’s economic well-being, would have been a relevant one. Jezebel may have been justifying Christian participation in such pagan rituals. Her teaching also involved “what some call the deep things of Satan” (2:24). Whether this is an ironic comment, as in 2:9 (cf. 3:9), where the Jews are said to be a “synagogue of Satan,” or reflects the idea that Christians are somehow able to, and indeed should, probe Satan’s mysteries is unclear. In the first instance, the attraction might be to learn “the deep things of God” (cf. 1 Cor 2:10); in the second, the sense might be that Christians can participate in idolatrous festivities
2:18 Thyatira This was probably the least significant city of chs. 2–3, but its letter is the longest. Thyatira was a center of manufacturing and trade, and the city’s commerce was linked to an assortment of religious practices—posing a threat to the Christians who resided there (see v. 9 and note)
2:20 Jezebel The name of the murderous wife of King Ahab (e.g., 1 Kgs 18:4). Like Balaam, Jezebel is one of the villains of the Bible. Her indictment is probably similar to the one against the Balaamites in Rev 2:14.
commit sexual immorality and to eat food sacrificed to idols Refers to practices of religious compromise. See v. 14 and note.
Approval (v. 19). The believers in Thyatira were a busy lot! They were involved in sacrificial ministry for the sake of others. What’s more, their works were increasing and characterized by faith, love, and patience; so the church was not guilty of mere “religious activity.”
Accusation (vv. 20–23). Alas, the Lord found much to expose and condemn in the assembly at Thyatira. No amount of loving and sacrificial works can compensate for tolerance of evil. The church was permitting a false prophetess to influence the people and lead them into compromise. It is not likely that this woman was actually called “Jezebel,” since such an infamous name would not be given to a child. The name is symbolic: Jezebel was the idolatrous queen who enticed Israel to add Baal worship to their religious ceremonies (see 1 Kings 16–19). The seductive teaching of Jezebel was similar to the “doctrine of Balaam” that the Lord condemned in the church of Pergamos (Rev. 2:14). She taught believers how to compromise with the Roman religion and the practices of the guilds, so that Christians would not lose their jobs or their lives.
It is interesting to contrast the churches at Ephesus and Thyatira. The Ephesian church was weakening in its love, yet faithful to judge false teachers; while the people in the assembly at Thyatira were growing in their love, but too tolerant of false doctrine. Both extremes must be avoided in the church. “Speaking the truth in love” is the biblical balance (Eph. 4:15). Unloving orthodoxy and loving compromise are both hateful to God.
Not only was the church at Thyatira tolerant of evil, but it was proud and unwilling to repent. The Lord gave the false prophetess time to repent, yet she refused. Now He was giving her followers opportunity to repent. His eyes of fire had searched out their thoughts and motives, and He would make no mistake.
In fact, the Lord threatened to use this assembly as a solemn example to “all the churches” not to tolerate evil. Jezebel and her children (followers) would be sentenced to tribulation and death! Idolatry and compromise are, in the Bible, pictured as fornication and unfaithfulness to the marriage vows (Jer. 3:6ff; Hosea 9:1ff). Jezebel’s bed of sin would become a bed of sickness! To kill with death means “to kill with pestilence” (see NASB). God would judge the false prophetess and her followers once and for all.
Thyatira has been described as “the least known, least important and least remarkable” of the seven cities addressed in Revelation.
The church at Thyatira received strong praise, being lauded for its “love, faith, service, and patient endurance” (2:19). Unlike the church at Ephesus, which was guilty of abandoning the love it initially had, the church at Thyatira was a growing and maturing church, one whose “last works are greater than the first” (2:19). The problem at Thyatira was the church’s toleration of a “false” prophet and teacher, a woman symbolically called “Jezebel.” An infamous character from the Hebrew Bible, Jezebel was a foreign wife of King Ahab of Israel. According to 1 and 2 Kings, Jezebel was a promoter of Baal worship and a persecutor of the prophets of Yahweh. Because the biblical tradition often used sexual imagery to describe idolatry, Jezebel was accused of being guilty of “many whoredoms” (2 Kgs 9:22). This metaphorical use of sexual imagery explains the charge of fornication leveled against the Thyatiran “Jezebel.” She is a seducer who leads the people astray with her false teachings, causing them to “commit adultery with her” (2:22).
The clue to the erroneous teaching of this woman is in the additional charge that she leads the people “to eat food sacrificed to idols” (2:20). As with the message to the church at Pergamum, this charge refers to the practice of eating meat that had been ritually offered to other gods. The problem would have been particularly acute in a place like Thyatira with its numerous trade guilds that were themselves often associated with particular deities. At the feasts of the guilds, meat that had been offered to the gods was served.
The dilemma faced by these early Christians was one of assimilation to their culture. To what extent could one participate and not compromise one’s faith?
John, however, took a very hard-line approach. He allowed no room for compromise. To eat meat that had been offered to other gods was tantamount to worshiping these gods. The only choice for faithful Christians, in his view, was to abstain totally from such practices.
The unacceptable teachings and practices of “Jezebel” and her followers are characterized as “what some call ‘the deep things of Satan’ ” (2:24). This can be understood in two ways. On the one hand, “Jezebel” could have been claiming a more mature, even esoteric spiritual insight for herself and her followers, what she would have referred to as “the deep things of God.” John sarcastically labels her beliefs for what they really are—“the deep things of Satan.” On the other hand, the phrase “the deep things of Satan” could have come from “Jezebel” herself. She could have claimed that to participate in the guild feasts or cultic meals was indeed to enter the domain of Satan and, consequently, to learn his secrets and possibly gain power over him. Yet she and her followers were above danger because of their more mature faith or special knowledge. [Gnosticism]
In the churches of Asia Minor, John saw two equally troubling situations. On the one hand, the church at Ephesus was so adamant in maintaining its theological correctness that it became rigid and unloving. On the other hand, the church at Thyatira had become so lax and accommodating that it was in danger of losing its Christian voice.
3. Commendation. The standard evaluation, “I know thy works,” introduces several positive qualities (v. 19): “charity” (or love), “service,” “faith,” “patience,” and “works.” Their presence must not be minimized: the Christians had not succumbed wholly to the advocates of false doctrine within the church. They loved the Lord sincerely. The penetrating gaze of Christ revealed works prompted by genuine love for the Lord and for one another.
“Service” is an expression of love, a distinguishing characteristic of discipleship. Servanthood is the pathway to greatness according to Christ (Mt. 20:26, 27). His own mission was so characterized.
“Faith” is essential for several reasons, first because we are saved by grace through faith. But Christ highly valued displays of faith, as mentioned often in the gospels: Mt. 8:5–10; 9:20–22; 15:27, 28; Mk. 2:1–5. Jesus sees faith in Thyatira.
“Patience” (Greek hupomone) is the ability to endure a heavy burden over an extended period of time. The church has endured the things threatening its existence. Indeed, their “last” works are more than the first ones, suggesting continuing progress (cf. the opposite in 2:4).
4. Concern. The “few things” (v. 20) that greatly concern Christ originate with a woman named “Jezebel.” Whether she is so named symbolically or literally makes no difference, she is a real person in the church who has usurped the title of “prophetess” and is teaching false doctrine.
The situation is serious because the church permits Jezebel to teach her falsehood, leading some believers into sinful behaviors. “Seduce” (Greek planao) means “to cause to stray or lead astray” (Thayer 514), “fundamental departure from the truth” (Vincent 455).
6. Compensation. “Overcoming” is, in every letter, the condition for receiving various rewards (v. 26). Christ expects every believer to overcome the leaven of “Jezebel.”
A second condition is “keep my works unto the end.” To Christ, the end is as important as the beginning, especially in regard to the Christian life and the Second Coming. Believers should live in continual readiness for the Lord’s return. They must be prepared and watching, because Christ’s return is unpredictable and sudden. Eternity will greet us as that moment finds us. This emphasis is found particularly in the Olivet Discourse (Mt. 24, 25), Christ’s most comprehensive statement about the end-times.
The basic thrust of Jesus’ promise to overcomers is sharing in Christ’s future world conquest (vv. 26, 27). This rule is universal, encompassing all the nations of earth. It is both sovereign and militaristic, authorized by God Himself. This portrayal is clearly messianic, closely matching David’s prophecy in Ps. 2.
7. Challenge. The message ends with the standard invitation from the Holy Spirit to all seven churches, to be heeded by those with “ears to hear” (v. 29). Discerning the voice of the Holy Spirit is not only for the spiritually mature, it is the mark of discipleship. The Holy Spirit dwells within every believer (Rom. 8:9, 14) from the moment of conversion. Thus every believer can hear what the Spirit is saying. Those who hear and obey are blessed.
The positive impact of this message is clear: it really is possible for believers to remain faithful to the Lord even when others do not. While some dabbled in “the depths of Satan,” many remained undistracted and were growing in grace and good works in the same church.
Welcoming one and all to visit and hear the Word in our churches, without respect of persons, is the “whosoever will may come” characteristic of the gospel itself.
Christians should not be negatively influenced by the culture around them. Christ transforms and conquers culture. He shares with us the power to do the same. The truth is that after the new birth we are different at the most fundamental level. We have a different way of thinking and a different way of doing—God’s way.