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Commentary on Revelation 2 verses 18–29
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.
Else, both the devil's ingenuity in malice, and God the Lord's in the Discipline by which He fortifies us against the devil's depths, would have but limited scope, if we were judged only in such faults as even the heathen nations have decreed punishable.
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.
To be sure, the Lord speaks to those who kept their minds from the doctrines of the devil, lest they turn from the dogma of the truth of the church. For they were taught that they should follow no man but rather the truth of the faith, for the Lord said to those who had left the faith, “I never knew you, you evildoers.” For just as those who do iniquity do not know God, although they speak of him, so also God does not acknowledge the workers of iniquity, although he knows them all. In this way, the righteous do not know the teaching of Satan, although they might hear it and feel the attraction of his temptations. And so it can happen that the righteous do not hear evil things from which they abstain by righteous living, since it is written, “There must be heresies so that those who are genuine among you may be recognized.” And again, “Should they say to you, Lo, Christ is in the inner rooms, do not believe it.”
To the more simple, the Lord says, “Since on account of your simplicity you are not able to withstand those who are evil and have a facility with words,” namely, that you do not know “the deep things of Satan,” as you call it, I will not expect from you any war through words, but only that you preserve the teaching which you received until I remove you from there.
To you I say, and to the rest who are in Thyatira. Just as he urges the impious to repent and threatens them with punishment, so he encourages the pious to patience with promises of eternal rewards.
Who have not known the depths of Satan, etc. Just as those who work iniquity do not know God, even though they may preach Him. Likewise, God, although He knows all, does not recognize the workers of iniquity.
I will put upon you no other burden, etc. I will not allow you to be tempted beyond what you can bear. Otherwise, he says, be wary of false prophets (Matt. VII). For I do not send you new doctrine, but what you have received, keep it until the end.
Behold, I put her into a bed: and they that commit adultery with her shall be in very great tribulation, except they do penance from their deeds. And I will kill her children unto death. Jezabel, those who fornicate in her, and her children are one body, that of Satan, which is put in a bed not in order that it may rest, but that it may run into madness: for by the name of bed are meant the audacity and feeling of security to commit wrongs. She is said to be put in it by God not because he himself impels her, but because he does not snatch her away from this illusion of security by punishing her; and since increases of vices are like some kinds of torments, it is right for the bed to be called a great tribulation. The bed may also indicate eternal torment; it seems to me this is why another translator put “mourning” instead of bed. And the churches shall know that I am he that searcheth the reins and hearts. By the reins he wants us to understand the very perpetrated wickedness of physical lust, because the seed of human conception comes from the loins of men. By the word hearts he wants us to understand incitements to spiritual adultery. Whence the Psalmist: Burn my reins and my heart. [Ps. 25:2] But can it be that before the Lord publicly unmasks idolaters and fornicators and massacres them, the Church does not know that he is the Knower of secrets? Or how can it be called Church, if it gets to know it by this outcome of events rather than by faith? We should therefore hold the firm belief that, as far as the present state of things is concerned, they are punished with a hidden death, so that the meaning should be the following: When I condemn the reprobates hiddenly and secretly, even then the faithful do not doubt that I know the actions of everyone. And I will give to every one of you according to his works. He comes back from species to genus. There is nothing more to be explained here, but there is more to be feared. To you I say, to the rest who are at Thyatira: Whosoever have not this doctrine, and who have not known the depth of Satan. In this passage the discourse returns to the elect. By the depth of Satan we should understand his ruinous pride, because of which he was the first to carry himself high and swell with vanity against God. The elect are said not to know this pride, that is, not to agree to take it as an example to imitate; in the same way as the sacred Scripture says that unmarried women have not known men, which means that they have no experience whatsoever of the actions of men in sexual acts, and in the same way as we say that a truthful person knows nothing about lying. As they say, I will not put upon you any other burthen. Who are those who say this but the peoples of the Jews, who say that the observances of the old law are being put on the shoulders of believers? Whence Luke the evangelist: Some coming down from Judea, taught the brethren: That except you be circumcised after the manner of Moses, you cannot be saved. [Acts 15:1]
They have nothing in common with the adulterous woman; being simpler and not knowing the schemes of the wicked, for this reason, they say: I will not impose any further burden on you; simplicity is sufficient for you. But you must continue in the teaching what you have received until my second coming.
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SUMMARY
In Revelation 2:24, Jesus addresses the faithful remnant within the church of Thyatira, distinguishing them from those who had embraced the false teachings of a prophetess likened to Jezebel. He commends their steadfastness in rejecting this corrupt doctrine and its purported "depths of Satan," promising them that no additional burden would be laid upon them beyond their current commitment to truth and purity. This verse offers both divine affirmation for the loyal and a clear delineation between authentic faith and deceptive spiritual compromise.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Revelation 2:24 employs several significant Literary Devices. The most striking is Irony and Sarcasm in the phrase "the depths of Satan, as they speak." This is a direct, scathing retort to the false teachers who likely boasted of their "deep knowledge" or "mysteries." Jesus subverts their claim, revealing that their supposed spiritual profundity is, in fact, demonic deception, not divine revelation. This Verbal Irony serves to expose the true nature of their teachings. Furthermore, the passage uses Contrast to sharply differentiate between the faithful remnant and those who have fallen prey to Jezebel's influence. The "rest in Thyatira" are set apart by their rejection of "this doctrine" and their non-acquaintance with "the depths of Satan." The term "Jezebel" itself is an Allusion to the Old Testament queen, serving as a Symbol of idolatry, immorality, and false prophecy within God's people, amplifying the severity of the spiritual compromise in Thyatira. Finally, the promise "I will put upon you none other burden" functions as a Metaphor for the light and gracious requirements of Christ's true discipleship, contrasting with the heavy spiritual or legalistic burdens imposed by false teachers or worldly compromise.
THEOLOGICAL AND THEMATIC CONNECTIONS
Revelation 2:24 profoundly underscores the critical importance of spiritual discernment and unwavering fidelity to Christ's truth in the face of deceptive teachings. It reveals that spiritual error, even when cloaked in claims of "deeper knowledge" or "freedom," ultimately originates from malevolent spiritual forces. Jesus, as the discerning Head of the Church, knows precisely who has remained faithful and offers them a promise of grace and a light yoke, contrasting sharply with the heavy burdens and moral decay associated with false doctrine. This highlights God's commitment to preserving a pure remnant and His active intervention to protect those who resist compromise, affirming that true spiritual depth is found in obedience and purity, not in exploring or tolerating evil under the guise of enlightenment.
REFLECTION AND APPLICATION
Revelation 2:24 serves as a timeless reminder for believers in every age: spiritual discernment is not merely an academic exercise but a vital necessity for maintaining purity and faithfulness. In a world saturated with diverse spiritual claims, and even within Christian circles where various interpretations and practices emerge, we are called to rigorously test all teachings against the uncompromised truth of God's Word. The "depths of Satan" are a stark warning that spiritual deception can be profound and alluring, often promising enlightenment or freedom while leading to compromise and moral decay. This verse encourages us to stand firm, even if we find ourselves in the minority, resisting the pressure to conform to cultural norms or to embrace teachings that contradict Christ's clear commands. For those who remain steadfast, there is immense comfort in Jesus' promise: He will not add any other burden. His grace is sufficient, and His requirements are light, providing strength and peace to those who walk in integrity. Our true spiritual depth is found not in exploring the shadows, but in abiding in the light of Christ's truth.
Questions for Reflection
FAQ
What are "the depths of Satan"?
Answer: "The depths of Satan" (Greek: ta bathe tou Satana) is a phrase used by Jesus with profound irony and sarcasm. It refers to the false teachings and practices promoted by the prophetess Jezebel in Thyatira. While these teachings might have been presented by their proponents as "deep things" or "profound mysteries" (a common claim among certain Gnostic-like groups who sought secret knowledge), Jesus exposes them as originating not from God, but from Satan himself. These "depths" led to spiritual compromise, idolatry, and sexual immorality, revealing the deceptive and corrupting nature of the devil's influence, which often masquerades as enlightenment or freedom. It highlights that true spiritual depth is found in God's truth, not in exploring evil.
What is the "burden" that Jesus promises not to put upon the faithful?
Answer: The "burden" (Greek: baros) refers to a heavy load, obligation, or requirement. In this context, Jesus promises the faithful remnant in Thyatira that He will not impose any new, additional, or grievous demands upon them beyond their current commitment to truth and steadfastness. This promise contrasts with the heavy spiritual or moral burdens imposed by the false teachings of Jezebel, which might have involved compromising with pagan practices or engaging in immorality under a distorted theology. It also echoes the decision of the Jerusalem Council in Acts 15:28, which sought not to lay unnecessary burdens on Gentile converts. Jesus' promise signifies divine grace, affirming that His true "yoke is easy and His burden is light," as He states in Matthew 11:30.
Who is "Jezebel" in Revelation 2:20-24?
Answer: The "Jezebel" mentioned in Revelation 2:20 is likely not the historical Queen Jezebel from the Old Testament, but a symbolic name for a false prophetess or a group within the Thyatiran church who was actively promoting idolatry and sexual immorality. The name evokes the notorious queen who led Israel into Baal worship and persecuted God's prophets (1 Kings 18:19). This symbolic use highlights the severity and nature of the false teaching: it was actively leading God's people astray into spiritual and moral compromise, just as the original Jezebel did. Jesus condemns her teachings and calls for repentance, demonstrating His intolerance for spiritual corruption within His church.
CHRIST-CENTERED FULFILLMENT
Revelation 2:24 finds profound Christ-centered fulfillment in several ways. Jesus, as the one who has "eyes like a flame of fire" and "feet like burnished bronze" (Revelation 2:18), perfectly discerns the hearts and minds of His people, distinguishing between those who embrace truth and those who succumb to deception. He is the ultimate source of true knowledge and wisdom, in whom "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). Therefore, any "depths" that do not originate from Him are, by definition, "depths of Satan." Christ Himself bore the ultimate burden of sin on the cross, offering liberation from the heavy yokes of legalism, false teaching, and the oppressive weight of sin. His invitation, "Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light" (Matthew 11:28-30), directly contrasts with the burdensome nature of false doctrines. The faithful remnant in Thyatira, by rejecting the "depths of Satan," were essentially taking up Christ's light yoke. Their steadfastness is a testament to the power of Christ living within them, enabling them to overcome the world's deceptions, just as He overcame the world (John 16:33). Ultimately, Christ's promise to lay "none other burden" on them signifies His gracious provision and the sufficiency of His finished work, ensuring that those who remain faithful in Him receive His unmerited favor and the promise of eternal life, free from the oppressive weight of spiritual compromise.