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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Revelation 2:18–29. His three-level outline is real structure in the source text, so it is rendered as structure.
The form of each epistle is very much the same; and in this, as the rest, we have to consider the inscription, contents, and conclusion.
I.The inscription, telling us,
1.To whom it is directed: To the angel of the church of Thyatira, a city of the proconsular Asia, bordering upon Mysia on the north and Lydia on the south, a town of trade, whence came the woman named Lydia, a seller of purple, who, being at Philippi in Macedonia, probably about the business of her calling, heard Paul preach there, and God opened her heart, that she attended to the things that were spoken, and believed, and was baptized, and entertained Paul and Silas there. Whether it was by her means that the gospel was brought into her own city, Thyatira, is not certain; but that it was there, and successful to the forming of a gospel church, this epistle assures us.
2.By whom it was sent: by the Son of God, who is here described as having eyes like a flame of fire, and feet like as fine brass. His general title is here, the Son of God, that is, the eternal and only-begotten Son of God, which denotes that he has the same nature with the Father, but with a distinct and subordinate manner of subsistence. The description we have here of him is in two characters: - (1.) That his eyes are like a flame of fire, signifying his piercing, penetrating, perfect knowledge, a thorough insight into all persons and all things, one who searches the hearts and tries the reins of the children of men (Rev 2:23), and will make all the churches to know he does so. (2.) That his feet are like fine brass, that the outgoings of his providence are steady, awful, and all pure and holy. As he judges with perfect wisdom, so he acts with perfect strength and steadiness.
II.The contents or subject-matter of this epistle, which, as the rest, includes,
1.The honourable character and commendation Christ gives of this church, ministry, and people; and this given by one who was no stranger to them, but well acquainted with them and with the principles from which they acted. Now in this church Christ makes honourable mention,
(1.)Of their charity, either more general, a disposition to do good to all men, or more special, to the household of faith: there is no religion where there is no charity.
(2.)Their service, their ministration; this respects chiefly the officers of the church, who had laboured in the word and doctrine.
(3.)Their faith, which was the grace that actuated all the rest, both their charity and their service.
(4.)Their patience; for those that are most charitable to others, most diligent in their places, and most faithful, must yet expect to meet with that which will exercise their patience.
(5.)Their growing fruitfulness: their last works were better than the first. This is an excellent character; when others had left their first love, and lost their first zeal, these were growing wiser and better. It should be the ambition and earnest desire of all Christians that their last works may be their best works, that they may be better and better every day, and best at last.
2.A faithful reproof for what was amiss. This is not so directly charged upon the church itself as upon some wicked seducers who were among them; the church's fault was that she connived too much at them.
(1.)These wicked seducers were compared to Jezebel, and called by her name. Jezebel was a persecutor of the prophets of the Lord, and a great patroness of idolaters and false prophets. The sin of these seducers was that they attempted to draw the servants of God into fornication, and to offer sacrifices to idols; they called themselves prophets, and so would claim a superior authority and regard to the ministers of the church. Two things aggravated the sin of these seducers, who, being one in their spirit and design, are spoken of as one person: - [1.] They made use of the name of God to oppose the truth of his doctrine and worship; this very much aggravated their sin. [2.] They abused the patience of God to harden themselves in their wickedness. God gave them space for repentance, but they repented not. Observe, First, Repentance is necessary to prevent a sinner's ruin. Secondly, Repentance requires time, a course of time, and time convenient; it is a great work, and a work of time. Thirdly, Where God gives space for repentance, he expects fruits meet for repentance. Fourthly, Where the space for repentance is lost, the sinner perishes with a double destruction.
(2.)Now why should the wickedness of this Jezebel be charged upon the church of Thyatira? Because that church suffered her to seduce the people of that city. But how could the church help it? They had not, as a church, civil power to banish or imprison her; but they had ministerial power to censure and to excommunicate her: and it is probable that neglecting to use the power they had made them sharers in her sin.
3.The punishment of this seducer, this Jezebel, Rev 2:22, Rev 2:23, in which is couched a prediction of the fall of Babylon.
(1.)I will cast her into a bed, into a bed of pain, not of pleasure, into a bed of flames; and those who have sinned with her shall suffer with her; but this may yet be prevented by their repentance.
(2.)I will kill her children with death; that is, the second death, which does the work effectually, and leaves no hope of future life, no resurrection for those that are killed by the second death, but only to shame and everlasting contempt.
4.The design of Christ in the destruction of these wicked seducers, and this was the instruction of others, especially of his churches: All the churches shall know that I am he that searcheth the reins and the hearts; and I will give to every one of you according to your works. God is known by the judgments that he executes; and, by this revenge taken upon seducers, he would make known,
(1.)His infallible knowledge of the hearts of men, of their principles, designs, frame, and temper, their formality, their indifference, their secret inclinations to symbolize with idolaters.
(2.)His impartial justice, in giving every one according to his work, that the name of Christians should be no protection, their churches should be no sanctuaries for sin and sinners.
5.The encouragement given to those who keep themselves pure and undefiled: But to you I say, and unto the rest, etc., Rev 2:24. Observe,
(1.)What these seducers called their doctrines - depths, profound mysteries, amusing the people, and endeavouring to persuade them that they had a deeper insight into religion than their own ministers had attained to.
(2.)What Christ called them - depths of Satan, Satanical delusions and devices, diabolical mysteries; for there is a mystery of iniquity, as well and the great mystery of godliness. It is a dangerous thing to despise the mystery of God, and it is as dangerous to receive the mysteries of Satan.
(3.)How tender Christ is of his faithful servants: "I will lay upon you no other burden; but that which you have already hold fast till I come, Rev 2:24, Rev 2:25. I will not overburden your faith with any new mysteries, nor your consciences with any new laws. I only require your attention to what you have received. Hold that fast till I come, and I desire no more." Christ is coming to put an end to all the temptations of his people; and, if they hold fast faith and a good conscience till he come, all the difficulty and danger will be over.
III.We now come to the conclusion of this message, Rev 2:26-29. Here we have,
1.The promise of an ample reward to the persevering victorious believer, in two parts: - (1.) Very great power and dominion over the rest of the world: Power over the nations, which may refer either to the time when the empire should turn Christian, and the world be under the government of the Christian emperor, as in Constantine's time; or to the other world, when believers shall sit down with Christ on his throne of judgment, and join with him in trying, and condemning, and consigning over to punishment the enemies of Christ and the church. The upright shall have dominion in the morning. (2.) Knowledge and wisdom, suitable to such power and dominion: I will give him the morning-star. Christ is the morning-star. He brings day with him into the soul, the light of grace and of glory; and he will give his people that perfection of light and wisdom which is requisite to the state of dignity and dominion that they shall have in the morning of the resurrection.
2.This epistle ends with the usual demand of attention: He that hath an ear let him hear what the Spirit saith unto the churches. In the foregoing epistles, this demand of attention comes before the concluding promise; but in this, and all that follow, it comes after, and tells us that we should all attend to the promises as well as to the precepts that Christ delivers to the churches.
Historical interpretation
Eight Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
He imputes to the Ephesians "forsaken love; " reproaches the Thyatirenes with "fornication," and "eating of things sacrificed to idols; " accuses the Sardians of "works not full; " censures the Pergamenes for teaching perverse things; upbraids the Laodiceans for trusting to their riches; and yet gives them all general monitions to repentance-under comminations, it is true; but He would not utter comminations to one unrepentant if He did not forgive the repentant.
The fourth class intimates the nobility of the faithful, who labour daily, and do greater works. But even among them also He shows that there are men of an easy disposition to grant unlawful peace, and to listen to new forms of prophesying; and He reproves and warns the others to whom this is not pleasing, who know the wickedness opposed to them: for which evils He purposes to bring upon the head of the faithful both sorrows and dangers; and therefore He says:-
"I will not put upon you any other burden." That is, I have not given you laws, observances, and duties, which is another burden.
"But that which ye have, hold fast until I come; and he that overcometh, to him will I give power over all peoples." That is, him I will appoint as judge among the rest of the saints.
"And I will give him the morning star." To wit, the first resurrection. He promised the morning star, which drives away the night, and announces the light, that is, the beginning of day.
He is speaking to the leaders of the churches who fail to impose the severity of ecclesiastical discipline upon the extravagant and the fornicator and those who do whatever other kind of evil. It is possible that this also refers to heretics. “Who calls herself a prophetess,” that is, a Christian, for many heresies flatter themselves with this name.
Although on account of [your] faithfulness and your service for those in need I acknowledge your piety and your endurance, nonetheless I rightly blame you, because you allow the heresy of the Nicolaitans to exist openly. This heresy is figuratively called “Jezebel” because of its impiety and licentiousness. Because of this [heresy] my servants, through their simplicity of mind, are presented with a stone of stumbling and are drawn toward idolatrous practices from which they had [previously] fled. You must curb this [heresy], because it deceitfully calls herself a prophetess, being moved by an evil spirit.
To seduce my servants to commit fornication, etc. Certainly, under the name of Christ, she taught spiritual fornication and idolatry. For how could she openly teach the worship of idols, who called herself a prophet in the Church?
But I have this against you, that you permit the woman Jezebel, etc. Indeed, you are commendable in your work and faith, but you are reproachable in this, that you do not rebuke with worthy denunciation the synagogue of pseudo-apostles, who falsely claim to be Christians. The name Jezebel, which signifies a flow of blood, is fitting for heretics. And it is conjectured that there was a woman in the aforementioned church teaching these crimes, who was a figure of all Jezebel throughout the world, to whom he also threatens clear vengeance.
But I have somewhat against thee: because thou sufferest the woman Jezabel, who calleth herself a prophetess, to teach, and to seduce my servants, to commit fornication, and to eat of things sacrificed to idols. These things do not correspond to the one he honored with such great praise above, but they refer specifically to the bad preachers who allow fornication and idolatry in the Church by their negligence. It is not to be believed that Jezabel the wife of Ahab, who we know was crushed by the hoofs of horses, [2 Kings 9:33] physically survived until that time; but since there were then in that church some people who imitated her sexual intercourses, the very mother of fornications was censured in them: for the reprobates, united in an equality of vices, constitute one body, which is that of the old enemy, just as the elect, by the bond of virtues, make up one body, which is that of Christ. Jezebel's fornication is of four kinds: there is fornication in pleasure, as in Whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart; [Matt. 5:28] there is also fornication in deed, whence the apostle: Fly fornication, brethren; [Variant of 1 Cor. 6:18] there is the fornication of idolatry, according to this: She played the harlot with stones and with stocks; [Jer. 3:9] and there is also the fornication of covetousness, according to this: covetousness, which is the service of idols. [Col. 3:5] It is also to be noted that Jezabel calls herself a prophetess, and seduces God's servants because of that. So, when anyone says to a celibate, “Come, let us enjoy what we desire, because if God did not wish this to happen, he would not have created man and woman,” they are seeking to seduce a soldier of God as though by prophesying. So, Jezabel translates to “flow of blood,” “flowing,” or “dunghill.” By the name of blood are symbolized sins, according to this: Deliver me from bloods. [Ps. 50:16] It is said that what happens to women when they suffer their flow of blood is that humor of blood collected during several days overflows and is discharged when the menstrual time has come. It is demonstrated that it is what happens to the universal Jezabel: a shameful pleasure accumulated during a long time springs forth to open ugliness of works when the time has come. Then the mind grows excessively anxious, and the man melts just like wax in front of fire; whence it is right for her to be called “flowing.” Finally, by the very repetition of the perpetration of lust, a stench of bad reputation is emitted far and wide, whence it is fittingly that Jezabel translates to “dunghill.”
But I have this against you; this is to show that only God is completely blameless.
What do I have against you? That you tolerate that woman Jezebel, who calls herself a prophetess, that you do not persecute [διώκεις] her. From Jezebel, who dwelt with Ahab, she who is continually a demonstration of wickedness. She says that she herself is a prophetess; she teaches and leads many astray into fornication and eating food sacrificed to idols.
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Summary
In Revelation 2:20, Jesus Christ delivers a sharp rebuke to the church in Thyatira for its dangerous tolerance of a woman, symbolically named "Jezebel," who falsely claims prophetic authority. This individual actively teaches and seduces Christ's servants into spiritual and moral compromise, specifically leading them to commit fornication and consume food sacrificed to idols. This verse underscores the Lord's unwavering demand for purity, discernment, and exclusive devotion from His people, highlighting the severe consequences of permitting false doctrine and immorality to fester within the Christian community.
Context
Literary Context
Revelation 2:20 is part of the specific message to the church in Thyatira, one of the seven churches of Asia. Each letter in Revelation 2-3 follows a similar pattern: an address from Christ, a description of His attributes relevant to the church's situation, commendation for their strengths (if any), a rebuke for their failings, a call to repentance, and a promise to those who overcome. The Thyatiran church is commended for its love, faith, service, and perseverance, noting that their latter works are greater than the first. However, this commendation is immediately overshadowed by the severe criticism in verse 20, indicating that spiritual activity and growth do not excuse the toleration of sin or false teaching. The rebuke here sets the stage for the warnings of judgment in Revelation 2:21-23.
Historical & Cultural Context
Thyatira was a prosperous commercial city, renowned for its trade guilds (e.g., dyers, wool workers, leather workers, bronze smiths). Membership in these guilds was often crucial for economic survival and social standing. However, guild activities frequently involved participation in pagan feasts, which included eating meat sacrificed to idols and engaging in immoral practices, often linked to cultic prostitution. Christians in Thyatira faced immense pressure to conform to these societal norms. The "Jezebel" figure likely represents a real person or a faction within the church that advocated for compromise with these pagan practices, perhaps arguing that such participation was harmless or even necessary for evangelistic outreach. This context highlights the tension between maintaining Christian purity and navigating a deeply pagan society, a challenge faced by believers in many historical periods.
Key Themes
This verse powerfully contributes to several overarching themes within Revelation and the broader New Testament. Firstly, it emphasizes the critical importance of doctrinal purity and the danger of tolerating false teaching, which can corrupt the entire body of believers. The self-proclaimed prophetess "Jezebel" represents a deceptive influence that undermines the truth of the gospel. Secondly, it highlights the theme of moral integrity and the call to holiness. The specific charges of "fornication" and eating "things sacrificed unto idols" point to both literal sexual immorality and spiritual idolatry, which often went hand-in-hand in pagan worship. Christ demands exclusive devotion, echoing the Old Testament's condemnation of Israel's spiritual adultery (e.g., Jeremiah 3:8). Lastly, the passage underscores Christ's discerning authority and imminent judgment. As the one with "eyes like a flame of fire" (Revelation 2:18), Jesus sees and knows the hidden works and intentions, and He will not tolerate those who lead His servants astray, as further detailed in Revelation 2:23).
Exposition and Analysis
Key Word Analysis
From Hebrew origin, this name is used here not necessarily for a literal individual from the Old Testament, but as a symbolic epithet for a woman in Thyatira. The original Jezebel (wife of King Ahab, 1 Kings 16:31) was infamous for promoting Baal worship and persecuting God's prophets in Israel. In Revelation 2:20, the name signifies a person (or perhaps a group or spirit) whose influence mirrors the Old Testament Jezebel's destructive character: promoting idolatry, immorality, and leading God's people astray from true worship and obedience.
This word means "to let be, i.e., permit or leave alone." The verb is in the present tense, indicating an ongoing allowance or toleration. The Lord's rebuke is not merely that this woman is present, but that the church actively "suffers" or permits her to continue her destructive activities without intervention or discipline. This implies a passive acceptance or a lack of courage to confront and remove the harmful influence.
Meaning "to cause to roam (from safety, truth, or virtue); to go astray, deceive, err, wander." This term highlights the deceptive and misleading nature of Jezebel's teaching. She is not merely presenting an alternative viewpoint but actively luring believers away from the path of truth and righteousness, leading them into spiritual and moral error. The result is a deviation from Christ's standards.
Verse Breakdown
"Notwithstanding I have a few things against thee"
This phrase immediately follows commendation for the Thyatiran church's good deeds. It signals a crucial pivot, indicating that despite their positive attributes, there are significant, unacceptable issues that Christ finds fault with. The "few things" are weighty enough to warrant a severe warning.
"because thou sufferest that woman Jezebel"
The core accusation is the church's passive tolerance. They are not actively promoting the false teaching, but their failure to confront or remove the source of corruption is a grave sin in Christ's eyes. The symbolic name "Jezebel" immediately evokes a sense of deep spiritual danger, linking her to Old Testament idolatry and immorality.
"which calleth herself a prophetess"
This clause reveals the nature of her influence: she claims divine inspiration and authority. Her self-proclaimed prophetic status lends credibility to her teachings, making her seduction more potent and dangerous, as it appears to come from a spiritual source.
"to teach and to seduce my servants"
Her activities involve both instruction ("teach") and deception ("seduce"). She is actively disseminating her false doctrines and luring believers away from the truth. The phrase "my servants" emphasizes the gravity of her actions, as she is corrupting those who belong to Christ.
"to commit fornication, and to eat things sacrificed unto idols"
These are the specific, concrete outcomes of her teaching and seduction. "Fornication" (Greek: porneia) can refer to literal sexual immorality, but in the context of idolatry, it often signifies spiritual unfaithfulness or idolatry itself, where devotion is given to anything other than God. Eating "things sacrificed unto idols" was a direct violation of early Christian principles regarding pagan worship and spiritual purity, often involving participation in pagan feasts linked to immoral acts.
Literary Devices
The verse employs significant Symbolism through the figure of "Jezebel." This name is not likely a literal individual but a symbolic representation of a powerful, deceptive, and corrupting influence within the Thyatiran church. By invoking the notorious Old Testament Queen Jezebel, the text immediately conveys a sense of rebellion against God, promotion of idolatry, and moral depravity. This Allusion to the Old Testament narrative (1 Kings 16-21) enriches the meaning, suggesting a parallel between ancient Israel's spiritual compromise and the Thyatiran church's current struggles. The actions described—"teach and to seduce," "commit fornication, and to eat things sacrificed unto idols"—are presented as direct consequences of this symbolic Jezebel's influence, highlighting the Cause and Effect relationship between tolerating error and experiencing spiritual and moral decay. The contrast between the church's commendable works and its toleration of Jezebel creates a powerful Irony, emphasizing that outward religiosity does not compensate for inward corruption.
Theological and Thematic Connections
Revelation 2:20 profoundly underscores the New Testament's consistent call for the church to maintain purity in both doctrine and practice. Christ's condemnation of Thyatira's tolerance for "Jezebel" reveals that spiritual vitality and good works cannot offset the corrosive effects of false teaching and moral compromise. This passage serves as a timeless warning against syncretism, where elements of paganism or worldly values are blended with Christian faith. It emphasizes that the church's primary allegiance must be exclusively to Christ, rejecting any teaching or practice that leads His servants away from holiness and truth. The Lord's discerning eyes see not only outward actions but also the hidden influences that corrupt the heart of the community.
Reflection and Application
Revelation 2:20 serves as a potent reminder for contemporary churches and individual believers about the enduring necessity of vigilance and discernment. In an age saturated with diverse spiritual claims and cultural pressures, the temptation to tolerate or even embrace teachings that subtly deviate from biblical truth remains ever-present. This passage challenges us to critically evaluate all influences within our spiritual communities, asking whether they genuinely lead us closer to Christ's holiness or subtly draw us into compromise. It calls for courageous leadership and faithful discipleship that prioritizes doctrinal integrity and moral purity above popularity, comfort, or worldly acceptance. True love for Christ and His church demands that we actively guard against any "Jezebel" spirit that seeks to seduce believers into spiritual adultery or idolatry, ensuring that our devotion remains unreservedly focused on Him.
Questions for Reflection
FAQ
What does "Jezebel" symbolize in this verse?
In Revelation 2:20, "Jezebel" is widely understood to be a symbolic name, rather than a literal individual from the Old Testament. She symbolizes a powerful, deceptive, and corrupting influence within the Thyatiran church. This figure likely represents a real person or a faction that was promoting false teaching and immoral practices, mirroring the actions and spirit of the historical Queen Jezebel of Israel. The original Jezebel was infamous for promoting Baal worship and persecuting God's prophets (1 Kings 16:31), leading Israel into idolatry and moral decay. Thus, in Revelation, "Jezebel" represents anyone who, claiming spiritual authority (as a "prophetess"), leads God's people into spiritual unfaithfulness (fornication) and idolatry (eating things sacrificed to idols), compromising their devotion to Christ.
Why is "fornication" and "eating things sacrificed unto idols" specifically mentioned?
These two practices were deeply intertwined in the pagan culture of Thyatira and were common temptations for early Christians. "Fornication" (Greek: porneia) often refers to literal sexual immorality, which was frequently associated with pagan temple worship and cultic prostitution. However, in a broader biblical sense, porneia also symbolizes spiritual unfaithfulness or idolatry—turning away from exclusive devotion to God to pursue other gods or worldly allegiances. "Eating things sacrificed unto idols" refers to participating in pagan feasts, which were often held in temples or guild halls. Such participation was problematic because it could imply endorsement of pagan deities, violate the conscience of weaker believers, or directly involve immoral acts. For the Thyatiran church, these were not just isolated sins but symptomatic of a deeper compromise with the surrounding pagan culture, allowing worldly practices to infiltrate and corrupt the purity of Christian worship and life. Christ's condemnation highlights His demand for absolute loyalty and holiness from His followers, rejecting any form of syncretism or spiritual compromise.
Christ-Centered Fulfillment
Revelation 2:20, while a stern warning to a specific church, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. The "Jezebel" figure represents the ongoing spiritual battle against false teaching and moral corruption that seeks to defile God's people. Christ, as the "faithful and true witness" (Revelation 3:14), is the supreme Prophet who truly speaks God's word, in stark contrast to the self-proclaimed prophetess. He is the one who "loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word" (Ephesians 5:25-26), demonstrating His unwavering commitment to her purity. The "fornication" and "eating things sacrificed unto idols" are manifestations of humanity's innate tendency towards idolatry and rebellion against God, a condition from which Christ came to deliver us. He is the Lamb of God who takes away the sin of the world (John 1:29), offering forgiveness and cleansing from all unrighteousness. Furthermore, Christ's promise to "give to each person according to what they have done" (Revelation 2:23) underscores His role as the righteous Judge, who will ultimately purge His church of all defilement and establish His kingdom in perfect holiness. Thus, the warning to Thyatira serves to highlight the necessity of clinging to Christ, the source of all truth and purity, and relying on His power to overcome the seductive influences of the world and false doctrine, ensuring that His bride remains spotless, ready for His return (Revelation 19:7-8).