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I will give him authority over the nations;
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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.
For avoiding it, remedies cannot be lacking; since, even if they be lacking, there remains that one by which you will be made a happier magistrate, not in the earth, but in the heavens.
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.
The church has this power in Christ. Whoever holds fast to his body will be co-heir with the Lord and will have whatever the Son of man received, for “he has given us all things with him.”
God promises that he will give to him power over the nations and kingdoms, so that he might reign over them with an iron rod and destroy them as though they were a clay pot. He refers to the apostate angels who abandoned their own dominion, for they are going to be judged by the saints on the day of judgment and damned and thrown into eternal destruction, as the apostle says.
“To him who does my works,” the Lord says, “I will give authority over five or ten cities,” as he said in the Gospel. Or, this passage refers to the judgment of the unfaithful, through which the deceived will be crushed, as though beaten with a rod of iron, and will be judged by those who have believed in Christ. “The men of Nineveh will rise and condemn this generation.” The words “as I myself received from the Father” refer to his human nature, which he assumed through the flesh.
To him who overcomes falsehoods and keeps my commands, etc. The Church has this power in Christ, as the body in the head. In whom, according to the Apostle, God has given us all things (Rom. VIII).
And he that shall overcome, and keep my works unto the end, I will give him power over the nations. And he shall rule them with a rod of iron, and as the vessel of a potter they shall be broken, as I also have received of my Father. The Son did not receive this power from the Father in his divinity, but in his humanity, in which he is inferior to the Father; whence this: All power is given to me in heaven and in earth; [Matt. 28:18] and since the elect are his limbs, they also receive this power in their Head, according to this: Whatsoever you shall bind upon earth, shall be bound also in heaven, etc. [Matt. 18:18] By the rod of iron is represented the authority of preachers; for a rod of iron has straightness without weakness: so are the holy preachers capable neither of sparing themselves nor others when it comes to fighting vices, but they only strive to build the path of justice in themselves and others; whence it is said to Christ: The rod of thy kingdom is a straight rod. [Variant of Ps. 44:7] It is appropriate for believers to be compared to earthen vessels, for they are vessels in that they bear the treasure hidden from eternity, and they are earthen because they are burdened by the decay of the flesh; whence the apostle: We have this treasure in earthen vessels. [2 Cor. 4:7] As for the fact that these vessels are said to be broken when touched by the rod, we should understand here a part of the vessels that is still being destroyed in order to be remoulded for the better. Hence it is said to the potter of mankind: Turn the wicked, and they shall not be, [Prov. 12:7] implying “they shall not be wicked, but good.” Now what is meant by the first words, he that shall overcome, and keep my works unto the end? Is no one ruling believers until he triumphs over the Devil by reaching the end? Or maybe he will rule afterwards? Therefore one should know that the Lord, using the future instead of the past, is indicating that those to whom he proclaims he will give power over the nations, have already overcome by the grace of predestination, and have already kept his works unto the end; as if he were saying, “I will rightly give the duty of ruling to the one who I find out for certain is victorious and will continue my works unto the end.” This is because for him the future is the present. And I will give him the morning star. In the sacred Scripture, the morning star in the singular signifies Christ (whence he says later, I am the morning star) [Rev. 22:16] and in the plural it signifies angels. So the Lord will give the morning star to those who overcome, when he remoulds the body of our humility, that is, when all those who are in the graves hear the voice of the Lord and come forth: [John 5:28-29] he will bring them to the perfect day [Prov. 4:18] when he shows them the brightness of his divinity.
And to the one who overcomes the evil one, I will give authority over the nations, and he will rule them with a rod of iron, as when earthen pots are broken in pieces, even as I myself have received authority from my Father. This is what is spoken of in the Gospels by those who have well managed the trusts and the talents entrusted to them. "Be in charge of ten cities"; and there will "be another in charge of five cities." (see Luke 19:17,19) And to Daniel, "and the kingdom shall be given to the saints of God." (Dan. 7:22) For it indicates a certain beginning and authority given to the saints over those who are inferior and in need of guidance. Therefore, he says that he shepherds them with strict authority, but the disobedient he will crush like earthenware vessels.
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SUMMARY
Revelation 2:26 delivers a profound promise from Jesus Christ to the faithful within the church at Thyatira, extending a powerful message of hope and future authority to all believers who persevere in obedience amidst spiritual compromise. This verse encapsulates the divine reward for enduring loyalty to Christ's teachings and resisting the pervasive pressures of the world, assuring a share in His ultimate reign and a participation in His righteous judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Revelation 2:26 employs several significant literary devices. Symbolism is prominent, particularly in the phrase "power over the nations," which symbolizes a share in Christ's eschatological reign and authority, echoing Old Testament prophecies of a Messiah who would rule the nations with an "iron scepter" (Psalm 2:9). The concept of "overcometh" is a powerful motif that recurs throughout the letters to the seven churches, functioning as a thematic thread that unifies the call to spiritual victory. This repetition creates a sense of urgency and highlights the central importance of perseverance for all believers. Furthermore, the verse utilizes conditional promise, where the glorious future reward is directly contingent upon the believer's active faithfulness and enduring obedience ("if... then..."). This structure serves as both an incentive and a challenge, motivating believers to remain steadfast by presenting a clear consequence for their actions.
THEOLOGICAL AND THEMATIC CONNECTIONS
Revelation 2:26 profoundly connects the present faithfulness of believers to their future participation in Christ's kingdom. It underscores the theological truth that genuine faith is active and enduring, not merely intellectual assent. The promise of "power over the nations" reveals the eschatological hope of co-regency with Christ, a theme deeply rooted in biblical prophecy. This future authority is not earned by human merit but is a gracious gift from Christ to those who, by His power, remain loyal to His "works" until the very end. It speaks to the ultimate vindication of the faithful, who, despite earthly struggles and temptations, will share in the triumph of their King. This promise serves as a powerful motivation for steadfastness, reminding believers that their present obedience has eternal ramifications within God's sovereign plan.
REFLECTION AND APPLICATION
Revelation 2:26 offers profound encouragement and a clear challenge for contemporary believers. In a world saturated with pressures to compromise ethical standards, dilute theological convictions, or simply grow weary in well-doing, the call to "overcome" and "keep my works unto the end" remains acutely relevant. This verse compels us to examine the authenticity of our faith: Is it merely professed, or is it demonstrated through consistent obedience and perseverance, even when it demands sacrifice or social cost? The promise of sharing Christ's authority over the nations provides a powerful, eternal perspective that transcends the fleeting difficulties of the present. It reminds us that our faithfulness is not in vain but contributes to a glorious future where we will participate in God's ultimate plan for justice and righteous rule. This truth should inspire us to live with intentionality, pursuing holiness and actively engaging in Christ's mission, knowing that our steadfastness will be profoundly rewarded.
Questions for Reflection
FAQ
What does it mean to "keep my works unto the end"?
Answer: To "keep my works unto the end" means to consistently live out the teachings, commands, and character of Jesus Christ with enduring faithfulness until the completion of one's life or the return of Christ. It implies active obedience that is not just a momentary decision but a sustained commitment, reflecting genuine discipleship. This involves adhering to biblical truth, practicing love, justice, and righteousness, and resisting the temptations and false doctrines of the world, much like the faithful in Thyatira were called to do in contrast to those following "Jezebel" (Revelation 2:20). It's about demonstrating that one's faith is real through one's deeds, as emphasized throughout the New Testament (e.g., James 2:17-26).
Is the "power over the nations" a literal political authority for believers?
Answer: While the exact nature of this "power over the nations" is debated among scholars, it is generally understood as a literal, yet spiritual and righteous, co-regency with Christ in His millennial kingdom and beyond. It is not necessarily a call for believers to seize earthly political power in the present age, but rather a promise of participation in Christ's ultimate, sovereign rule over the earth. This authority will be exercised under Christ's leadership, characterized by justice and righteousness, and is often linked to the "rod of iron" mentioned in Revelation 2:27, echoing Psalm 2:9. It signifies a profound spiritual authority and a share in the administration of God's kingdom, where the saints will judge and rule with Christ (1 Corinthians 6:2-3).
CHRIST-CENTERED FULFILLMENT
Revelation 2:26 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Himself, who is the supreme Overcomer and the rightful Ruler of all nations. He alone perfectly "kept His Father's works unto the end," demonstrating unwavering obedience even to the point of death on the cross (Philippians 2:8). Through His resurrection and ascension, Christ has already been given "all authority in heaven and on earth" (Matthew 28:18), and He is currently seated at the right hand of God, reigning until all His enemies are made a footstool for His feet (Hebrews 10:12-13). The promise to believers of "power over the nations" is therefore a participation in His victory and His delegated authority, not an independent achievement. Believers overcome by virtue of their union with Christ, who has already overcome the world (John 16:33) and the evil one (1 John 3:8). Our future co-regency is a gracious inheritance, a share in the dominion of the One who is "King of kings and Lord of lords" (Revelation 19:16), ensuring that His righteous rule will extend throughout all creation through His redeemed people.