REVELATIO 2 18-29 COMMETARY EDITED BY GLENN PEASE To the Church in Thyatira 18 “To the angel of the church in Thyatira write: These are the words of the Son of God, whose eyes are like blazing fire and whose feet are like burnished bronze. 1. BARES, "And unto the angel of the church - See the notes on Rev_1:20 . These things saith the Son of God - This is the first time, in these epistles, that the name of the speaker is referred to. In each other instance there is merely some attribute of the Saviour mentioned. Perhaps the severity of the rebuke contemplated here made it proper that there should be a more impressive reference to the authority of the speaker; and hence he is introduced as the “Son of God.” It is not a reference to him as the “Son of man “the common appellation which he gave to himself when on earth - for that might have suggested his humanity only, and would not have conveyed the same impression in regard to his authority; but it is to himself as sustaining the rank, and having the authority, of the Son of God - one who, therefore, has a right to speak, and a right to demand that what he says shall be heard. Who hath his eyes like unto a flame of fire - Compare the notes on Rev_1:14 . Before the glance of his eye all is light, and nothing can be concealed from his view. Nothing would be better suited to inspire awe then, as nothing should be now, than such a reference to the Son of God as being able to penetrate the secret recesses of the heart. And his feet are like fine brass - See the notes on Rev_1:15 . Perhaps indicative of majesty and glory as he walked in the midst of the churches. 2. COFFMA, "THYATIRA Some twenty miles east of Pergamum on the road to Sardis was Thyatira, a name which means "castle of Thya,"[77] and which is probably retained in the modern Ak-Hissar (white castle), a Turkish town on a fertile plain, being the center of the cotton industry, and a relatively important town of 30,156 (1955).[78] In New Testament times, the dye industry was important, Lydia having been from Thyatira (Acts 16:14). It was also the home of many influential trade guilds, having their own deities, temples, and guild halls, where feasts, tending to obscenity, and all kinds of immoralities were practices. Politically, Thyatira was a kind of buffer state between Pergamum on the west and Seleucus (Syria) on the east, evidently changing hands a number of times between the two states in pre-Christian history.[79] "Apollo the sun god, was the principal deity,"[80] probably leading to the reference to the Son of God and the morning star in this message, as a contrast. [77] E. J. Banks, op. cit., p. 2977. [78] Encyclopedia Britannica, Vol. 1, p. 482.
1. REVELATIO 2 18-29 COMME TARY EDITED BY GLENN PEASE To the
Church in Thyatira 18 To the angel of the church in Thyatira write:
These are the words of the Son of God, whose eyes are like blazing
fire and whose feet are like burnished bronze. 1. BAR ES, "And unto
the angel of the church - See the notes on Rev_1:20. These things
saith the Son of God - This is the first time, in these epistles,
that the name of the speaker is referred to. In each other instance
there is merely some attribute of the Saviour mentioned. Perhaps
the severity of the rebuke contemplated here made it proper that
there should be a more impressive reference to the authority of the
speaker; and hence he is introduced as the Son of God. It is not a
reference to him as the Son of man the common appellation which he
gave to himself when on earth - for that might have suggested his
humanity only, and would not have conveyed the same impression in
regard to his authority; but it is to himself as sustaining the
rank, and having the authority, of the Son of God - one who,
therefore, has a right to speak, and a right to demand that what he
says shall be heard. Who hath his eyes like unto a flame of fire -
Compare the notes on Rev_1:14. Before the glance of his eye all is
light, and nothing can be concealed from his view. Nothing would be
better suited to inspire awe then, as nothing should be now, than
such a reference to the Son of God as being able to penetrate the
secret recesses of the heart. And his feet are like fine brass -
See the notes on Rev_1:15. Perhaps indicative of majesty and glory
as he walked in the midst of the churches. 2. COFFMA , "THYATIRA
Some twenty miles east of Pergamum on the road to Sardis was
Thyatira, a name which means "castle of Thya,"[77] and which is
probably retained in the modern Ak-Hissar (white castle), a Turkish
town on a fertile plain, being the center of the cotton industry,
and a relatively important town of 30,156 (1955).[78] In New
Testament times, the dye industry was important, Lydia having been
from Thyatira (Acts 16:14). It was also the home of many
influential trade guilds, having their own deities, temples, and
guild halls, where feasts, tending to obscenity, and all kinds of
immoralities were practices. Politically, Thyatira was a kind of
buffer state between Pergamum on the west and Seleucus (Syria) on
the east, evidently changing hands a number of times between the
two states in pre-Christian history.[79] "Apollo the sun god, was
the principal deity,"[80] probably leading to the reference to the
Son of God and the morning star in this message, as a contrast.
[77] E. J. Banks, op. cit., p. 2977. [78] Encyclopedia Britannica,
Vol. 1, p. 482.
2. [79] E. M. Blaiklock, op. cit., p. 108. [80] A. Plummer, op.
cit., p. 64. 3. GILL, "And unto the angel of the church in Thyatira
write,.... Of the city of Thyatira; see Gill on Rev_1:11; a church
was formed here very likely by the Apostle Paul; Lydia was a native
of this place, who, and her household were converted and baptized
by him at Philippi, Act_16:14; though Epiphanius (u) seems to
grant, what some heretics objected to the authority of this book,
that there was no church at Thyatira when this letter was written;
however, it is certain, there was one in the "second" century, as
the same writer observes, since, as he relates, it was overrun with
the Cataphrygian heresy; and in the "fourth" century there was a
bishop from Thyatira in the council of Nice; and even in the
"eighth" century there was one Esaias a presbyter, who supplied the
place of the bishop of Thyatira in another council at Nice (w): the
Turks have now eight mosques in it, but there is not one Christian
church or place of worship to be found in it (x). Who was the
angel, or pastor of this church at the writing of this epistle, is
not certain; however, it is designed for all the ministers and
churches in the interval this church represents; and this period
takes in the darkest and most superstitious times of Popery, until
the Reformation. Thyatira is the same as Thygatira, which signifies
a "daughter"; and it had its name, as Stephanus Byzantius says (y),
from hence: Seleucus, the son of Nicanor, being at war with
Lysimachus, and hearing that he had a daughter born, called this
city Thygatira, which was before called Pelopia, and Semiramis;
which is a very fit name for this church, and expresses the
effeminacy of it, when the virgin Mary, whom the Romanists call the
daughter of God, was more worshipped than her son; and was not only
made a partner with him in the business of salvation, but even set
above him; when there were such swarms of monks and friars, and
religious orders of several sorts, as Franciscans and Dominicans,
who claimed her as their patroness; when such numbers of them clad
themselves in cowls and long garments, that they looked more like
women in hoods and petticoats, than really men; hence also the
corrupt part of this church is signified by the woman Jezebel, the
daughter of Ethbaal the Zidonian; and it should not be forgot that
there was once a she pope, a woman that sat in the papal chair, a
whore in a literal sense; wherefore antichrist, or the popes of
Rome, are filly called the great whore, the mother of harlots. Mr.
Daubuz observes, that the first Christian of Thyatira was a woman,
and that the false prophets which first enticed the Christians to
apostasy in this church were women, as Maximilia, Quintilia, and
Priscilla; to which I would add, that according to Epiphanius, that
among those heretics, and which swallowed up this church, their
bishops were women, and so were their presbyters, or elders; and
Dr. Smith (z) is of opinion, that the inhabitants of this place,
when Heathen, were worshippers of the goddess Diana; so that, upon
all accounts, the church here was a fit symbol of the effeminate
Church of Rome, These things saith the Son of God; he who is truly,
properly, naturally, and essentially the Son of God: this character
Christ makes use of to assert his proper deity, as being of the
same nature, and having the same perfections with his Father, as
well as to command the greater regard to what he ordered to be
written to the churches; and chiefly in opposition to the
effeminate state of this church; it was time for him to take to him
his highest name, as expressive of his highest nature, and to
assert himself the Son of God, when Mary, his mother according to
the flesh, and who was but a mere creature, was called the daughter
of God, and set upon a level with him, and even preferred unto
him:
3. who hath his eyes like unto a flame of fire; quick and
sharp, and penetrating through the darkness of this state; seeing
into, discovering, and exposing the horrid actions and wickednesses
of men done in the dark; expressing fury, wrath, and vengeance
against the Romish antichrist and his followers; and may also
design the light of Gospel doctrine, which broke out in those times
at certain seasons, to the dispelling of Popish darkness in some
measure; see Gill on Rev_1:14, and his feet are like fine brass; in
the description of Christ in Rev_1:14; it is added, as if they
burned in a furnace; see Gill on Rev_1:14; and may denote the
strength, stability, and support Christ gave his people while
suffering for his sake, when in the furnace and burning for him,
which kind of death was much used in those times: hence Dr. More,
to whom I am much obliged for many hints in this exposition of the
epistles to the churches, thinks that Thyatira is an allusion to ,
which signify "altars" for the burning of sweet odours; and so may
be expressive of the burning of the saints, those sweet odours, as
they are to God and Christ, with fire and faggot; which was now
practised, as in the other period killing with the sword was
chiefly used; in the midst of which Christ was present, supporting
his people, 4. HE RY, "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. 5. JAMISO , "Thyatira in Lydia, south of Pergamos.
Lydia, the purple-seller of this city, having been converted at
Philippi, a Macedonian city (with which Thyatira, as being a
Macedonian colony, had naturally much intercourse), was probably
the instrument of first carrying the Gospel to her native town.
John follows the geographical order here, for Thyatira lay a little
to the left of the road from Pergamos to Sardis [Strabo, 13:4]. Son
of God ... eyes like ... fire ... feet ... like fine brass or
glowing brass (see on Rev_1:14, Rev_1:15, whence this description
is resumed). Again His attributes
4. accord with His address. The title Son of God, is from
Psa_2:7, Psa_2:9, which is referred to in Rev_2:27. The attribute,
eyes like a flame, etc., answers to Rev_2:23, I am He which
searcheth the reins and hearts. The attribute, feet like ... brass,
answers to Rev_2:27, as the vessels of a potter shall they be
broken to shivers, He treading them to pieces with His strong feet.
6. ELLICOTT, (18) Thyatira was situated between Pergamos and
Sardis, a little off the main road which connected these two
cities. It was a Macedonian colony, founded by Alexander the Great
after the overthrow of the Persian empire. The Macedonian colonists
appear to have introduced the worship of Apollo, honoured as the
Sun-god, under the name of Tyrimnas. It has been thought by some
that the description here given of Christthe eyes of flamewas
selected in allusion to this worship of the Sun-god, under the form
of some dazzlingly ornamented image. Certainly close commercial
intercourse connected the daughter colony with its mother city.
There seem to have been various mercantile guilds in the
colonybakers, potters, tanners, weavers, and dyers. The dye-trade
was, perhaps, the most important. Lydia, the seller of purple, was
in all likelihood connected with the guild of dyers; and her
appearance in Philippi is an illustration of the trade relations of
Macedonia and Thyatira. To her the Christian community at Thyatira
may have owed its beginning. She who had gone forth for a while, to
buy and sell, and get gain, when she returned home may have brought
home with her richer merchandise than any she had looked to obtain
(Trench). The population was of a mixed character, and included,
besides Asiatics, Macedonians, Italians, and Chaldeans. The message
which is sent to the Christians dwelling among them is from the Son
of God. This is noteworthy, when we remember how persistently the
other term, Son of Man, is used throughout the Book of Revelation,
and that here only is the phrase Son of God used; but it suits, as
does the whole description, the message which breathes the language
of sovereignty and righteous sternness. The eyes of flame will
search the reins and the hearts (Revelation 2:23); the feet of fine
brass will tread down the enemies, and smooth the path before them,
who will have power over the nations. 7. PULPIT, "The epistle to
the Church at Thyatira. The circuit now turns southwards. From
Ephesus to Smyrna, and from Smyrna to Pergamum, was movement almost
due north. Thyatira is on the Lycus, close to the Roman road
between Pergamum and Sardis. It was refounded and named Thyatira by
Seleucus Nicator, after the conquest of Persia by Alexander. It was
strongly Macedonian in population; and it is worth noting that it
is in Philippi, a city of Macedonia, that Lydia of Thyatira is
found (Act_16:14). An inscription in Greek and Latin shows that
Vespasian restored the roads thereabouts. Three other inscriptions
mention the dyers ( ), for which Thyatira and the neighbourhood
('Iliad,' 4.141) were so famous, to which guild Lydia belonged
(Act_16:14). There is no allusion to the trade here; and modern
authorities differ as to whether it survives or not at the present
day. But the statement that "large quantities of scarlet cloth are
sent weekly to Smyrna" seems to be decisive. Apollo, the sun god,
was the chief deity at Thyatira, where he was worshipped under the
Macedonian name of Tyrimnas. There is, perhaps, a reference by
contrast to him in the epistle, in the opening description of the
Son of God, and in "the morning star" to be given to "him that
overcometh." A similar allusion to the worship of Dionysus was
traced in the epistle to Smyrna. The modern name of the town is
Ak-Hissar, "the white castle," so called from the rocky hill
overhanging it, on which a fortress formerly stood. Of the nine
thousand inhabitants, about three thousand are Christians, who have
the trade of the place in their hands. The ancient Church of St.
John the Divine has been turned into a mosque. This fourth and
therefore central epistle is the longest of the seven. In some
respects it is the most solemn of all. Here only is the majestic
title, "the Son of God," introduced. In the introductory vision the
expression used is "Son of man" (Rev_1:13). "The Son of God,"
frequent in the Gospel and Epistles of St. John, occurs nowhere
else in the Apocalypse. It may be suggested by Psa_2:7, "Thou art
my Son; this day have I begotten thee;" for Psa_2:9 is quoted in
verse 27.
5. 8. CHARLES SIMEO , Rev_2:18-19. Unto the angel of the Church
in Thyatira write; These things saith the Son of God, who hath his
eyes like unto a flame of fire, and his feet are like fine brass; I
know thy works. THE similarity of method which is observed in all
the epistles to the seven Churches of Asia Minor renders it
difficult to diversify, in any great degree, our mode of treating
the subjects contained in them. But, indeed, we need not be anxious
about this matter; for the subjects themselves are greatly
diversified; so that, though our mode of treating them may have an
appearance of sameness, the sameness will be in appearance only,
and not real. We have now to consider the character of our blessed
Lord in a different point of view from any in which we have seen it
before: and in our investigation of this we cannot be too
particular. Let us then notice, I. The description here given of
our blessed Lord It is, as all the other descriptions are, suited
to the subject of the epistle itself; in which is declared our
Lords perfect knowledge of the state of every individual in that
Church, and his fixed determination to give to every one of them
according to his works. In the words which have been read, are set
forth, 1. His greatness [In the description contained in the first
chapter, from whence all the detached parts of our Lords character
are taken, he is said to be like unto the Son of Man [Note:
Rev_1:13.]: but here he is called expressly The Son of God. In the
former description, his humanity is more particularly referred to;
in the latter, his divinity. Not that these are always kept
distinct in the inspired volume: for the name, Son of Man, was used
as equivalent with the Son of God; and was actually so understood
by the Jews themselves, who took occasion, from his calling himself
the Son of Man, to accuse him of blasphemy, for representing
himself as the Son of God [Note: Mat_26:63-65.], and of thereby
professing himself to be equal with God [Note:
Joh_5:17-18;Joh_10:33.]. St. Paul combines the two, and shews us
clearly in what sense we are to understand the title here given to
our blessed Lord: it declares him to be God, equal with the Father:
for being from all eternity in the form of God, he thought it not
robbery to be equal with God; but made himself of no reputation,
and took upon him the form of a servant, and was made in the
likeness of men: and being found in fashion as a man, he humbled
himself, and became obedient unto death, even the death of the
cross [Note: Php_2:6-8.]. By this name, The Son of God, his advent
had been predicted [Note: Psa_2:7.]: by this name he had been
repeatedly saluted by a voice from heaven [Note: Mat_3:17;
Mat_17:5.]: by this name had he been acknowledged by his most
favoured servants [Note: Joh_1:49.]: and, even in the very article
of death, by the man who superintended his execution [Note:
Mat_27:54.]. And, when his Gospel was preached by his Apostles,
this acknowledgment of his divinity was demanded of all who
embraced his religion, and was deemed by them a satisfactory proof
of a mans conversion to God [Note:Joh_8:37-38.]. Let us then
understand, by the title here given him, that, though he was a
child born, and a son given, he was indeed the Mighty God [Note:
Isa_9:6.], even God over all, blessed for evermore [Note:
Rom_9:5.].] 2. His penetration [He has eyes like unto a flame of
fire. The power of fire, to penetrate the hardest substances, and
to identify itself, as it were, with metals, so that not an atom of
brass or iron, when subjected to its action, shall escape its
all-pervading power, is well-known. The power of flame also, when
employed in scientific experiments, is well known, insomuch that it
will reduce even diamonds to a cinder. This image, therefore, well
illustrates the all-penetrating, all-discerning eye of Jesus, whom
not a thought that comes into our hearts [Note: Eze_11:5.], nor an
imagination of a thought, can
6. ever escape [Note: Gen_6:5.]. Very striking is the
representation which St. Paul gives us of this, in the Epistle to
the Hebrews: There is not any creature which is not manifest in his
sight: but all things are naked and opened before the eyes of Him
with whom we have to do [Note: Heb_4:13. Sec the Greek.]. The
sacrifices, previously to their being offered upon the altar, were
not only examined outwardly, but were flayed, and then cut down the
back-bone, so that all the inwards might be exposed to view, and
every part be inspected with the greatest care, to see that they
were perfectly free from blemish of any kind: and such is the view
which the Lord Jesus Christ has of every soul. The darkness is no
darkness with him; but the night is as clear as the day. We may
conceal matters from our fellow-creatures: yea, and much may be hid
also from ourselves: but from him is nothing hidden, either as to
its existence, or to its real character: the sun itself, at
noon-day, is not more clearly visible to us, than are the inmost
recesses of our souls to him.] 3. His power [His feet are like fine
brass. By this I understand his unchanging firmness, in every thing
that he has decreed; and his irresistible power to execute his
designs, whether it be for the salvation of his people, or for the
destruction of his enemies. All his determinations, as revealed in
his word, shall assuredly be carried into effect. The whole
universe shall never move him from his purpose. Let a believer
trust in him; and all the powers of darkness shall never be able to
pluck him out of his hands. Let an enemy persist in his rebellion
against him, he shall soon find what a fearful thing it is to fall
into the hands of the living God. In the first chapter it is said,
His feet are like unto fine brass, as if they burned in a furnace
[Note: Rev_1:14-15.]: yes, they will not only tread down his
enemies, but utterly consume all who dare to contend with him. He
tells us, in this epistle, that he will give to his victorious
people power over the nations, to rule them with a rod of iron, and
to break them in pieces as a potters vessel [Note: ver. 26, 27.]:
and he shews us, in the description here given of him, that he is
fully able to confer on them the promised benefit, and to make
every one of them as victorious as he himself has been.] But the
character of our Lord is not a subject for speculation only: no; in
every particular we should consider, II. The improvement to be made
of it 1. Let us admire his condescension [This epistle, though
addressed to Thyatira, is designed for every Church under heaven,
and for every individual in the Church, so far as the particular
expressions of it are applicable to him. And amazing is that
condescension, which has induced Almighty God so to remember us,
and so to consult our welfare! If the Psalmist says, Lord, what is
man, that thou art mindful of him; or the son of man, that thou
visitest him [Note: Psa_8:4.]? how justly may we exclaim, Lord,
what are we, that thou shouldest dictate to thy servant John a
letter unto us, a letter for ourinstruction, a letter for our
benefit? If but an earthly monarch had honoured us in this way, we
should have accounted it a marvellous condescension: but, O! what
is it to be so honoured and so regarded by the God of heaven and
earth! How should we value these epistles! how should we study
them! how should we treasure up in our hearts the inestimable
truths contained in them! Remember, I pray you, brethren, that it
is the Son of God himself who has sent you this epistle; and
prepare to receive every suggestion contained in it, as bearing the
impress of his authority, and an expression of his love: and
treasure up every word of it, not in your cabinet, as a curiosity
to be admired, but in your inmost souls, as a record to be obeyed.]
2. Let us maintain integrity before him [He tells us, that he
requireth truth in our inward parts [Note: Psa_51:6.]: and we maybe
well assured that the smallest measure of partiality or hypocrisy
will be discovered by him [Note:Jam_3:17.]. In this epistle he
tells us, that all the Churches shall know that it is He who
7. searcheth the reins and trieth the hearts [Note: ver. 23.].
At the last day, especially, he will bring to light the hidden
things of darkness, and make manifest the counsels of the hearts
[Note: 1Co_4:5.]. Yes, every secret thing shall he bring forth into
judgment, whether it be good or evil [Note:Rom_2:16. Ecc_12:14.].
See, then, that there be in you no undue bias, no secret lust: but
let him be able to testify of you, that you are Israelites indeed,
and without guile [Note: Joh_1:47.]. And if you are not conscious
of any allowed evil, be not too confident that you are really
blameless in his sight; but say with the holy Apostle, I know
nothing by myself; yet am I not hereby justified: but He that
judgeth me is the Lord [Note: 1Co_4:3.].] 3. Let us confide in him
for all needful support [Whom did he ever deliver up into the hands
of their enemies? Are we not told, that his name is a strong tower;
and that the righteous runneth to it, and is safe? The same idea
that is contained in our text, is conveyed also in those words, He
is a wall of fire round about us, and the glory in the midst of us
[Note: Zec_2:5.]. A wall of fire will not only protect those who
are enclosed by it, but will destroy also their assailants. So will
Christ do, with his feet like fine brass just taken out of the
furnace. Fear not, then, the assaults either of men or devils; but
confide in him, expecting assuredly, that his strength shall be
perfected in your weakness [Note: 2Co_12:9.]. If he have begun the
good work in you, you may be confident that he will carry it on,
and perfect it to the end [Note: Php_1:6.]. To whomsoever he has
been the Author of their faith, he will also be the Finisher [Note:
Heb_12:2.]. Of those whom the Father has given him, he never did,
nor ever will, lose so much as one [Note: Joh_17:12.].] 9. PAUL
KRETZMAN, This is the longest of the seven pastoral letters, and it
shows peculiar conditions in the little city of Thyatira, the home
of the pious Lydia, Act_16:14-15. This letter also opens with a
characteristic description of the author: And to the angel of the
congregation in Thyatira write: These things says the Son of God,
He that has His eyes like a flame of fire, and His feet like
burnished bronze. See Rev_1:15. It is as a judge full of holy
wrath, as a consuming fire, that Jesus, the Son of God, is here
introduced, as one from whom His enemies may expect certain and
terrible punishment. As in the case of the other congregations the
Lord opens with a commendation: I know thy works and thy love and
thy faith and thy service and thy patient endurance, and thy last
works more than the first. That is high praise for a Christian
congregation and speaks well for the Christian zeal of Lydia, who
is generally supposed to have founded this church. The congregation
of Thyatira as such was noted for its diligence in works and
service of love, of brotherly love. These were the natural fruits
of the faith which was still held by the great majority of the
brethren. Another fruit of this faith was patient endurance amidst
the persecutions which were instigated on the part of the enemies.
They are even given the testimony that they had made steady
progress in the works of Christianity, that their profiting had
been apparent to all, Gal_6:9; 1Th_4:1; 1Ti_4:15. At the same time,
however, conditions were existing that caused the Lord more than
apprehension: But I have against thee that thou permit that woman
Jezebel, who alleges herself to be a prophetess and teaches and
seduces My servants to commit fornication and to eat meats
sacrificed to idols: and I have given her time that she should
repent, and she will not repent from her fornication. Apparently
the conditions of Pergamum were here intensified. In the Old
Testament there had been a Jezebel, the wife of King Ahab, who had
seduced the children of Israel to idolatry, to the service of Baal
with its obscene cult, to many abominations and lewd deeds. The
name Jezebel, therefore, was a fitting name for the false
prophetess in Thyatira, whose chief allurement seems to have
consisted in the doctrine that Christians should overcome carnal
desires by yielding to the lusts of the flesh to satiety and
weariness, and that they should join in all the abominations of the
heathen in order to pain influence over them. The result was that
many servants of the Lord, many true Christians, had been seduced
to a life of idolatry, of dissipation, of immorality and sexual
vices. They had been plunged into a veritable abyss of wickedness,
where the most abominable works of darkness were committed with the
plea that this was Christianity in an advanced state. The Lord had
already sent a warning to this immoral prophetess and had given her
time to repent, but
8. she obstinately persisted in her lewd course and despised
the forbearance of God. And all this the congregation permitted;
knowing the pool of unspeakable filth which was in their midst, the
members had done nothing to remove the stain, the blot, from the
congregation. Therefore the Lord rebukes the congregation,
incidentally adding the threat: Behold, I shall cast her upon a
couch (of sickness), and the adulterers with her into great misery,
if they do not repent of her works; and her children I shall
utterly slay, and all congregations shall know that I am He who
searches reins and hearts, and I shall give to you, to everyone,
according to your works. Almost the Lord's patient forbearance is
exhausted, and He will then show Himself the terrible Judge. The
false prophetess herself He intended to visit with sickness, with
pestilence, and all those that followed her immoral teaching and
became guilty of lewdness in any form He would plunge into such an
abyss of misery as to make them feel the power of His wrath. Note:
In the very midst of this terrible threat the Lord holds out full
amnesty to the sinners if they but repent. Physical distress and
illness were not to come upon the men and women only that imitated
the prophetess in her licentiousness, but her sin was to be visited
also upon her children, whom the Lord threatened to exterminate.
Thus by this one example of righteous wrath and punishment the Lord
wanted to issue an emphatic and solemn warning to all the
congregations in the entire district or province, to all
congregations to the end of time, in fact, to show that He searches
the inmost mind and heart, that no transgression is hidden before
His eyes, and that He will punish the evil-doers according to their
works. He may not always strike so openly, but it is true,
nevertheless, that no man can escape His avenging justice. 10.
WILLIAM BURKITT, The next epistle is directed by Christ, and
written by St. John, to the church of Thyatira; in which epistle
observe, 1. The name given to Christ, he is styled the Son of God;
that is, by eternal generation, being the only-begotten of the
Father, as well as begotten of the Father only; and partaker of the
Father's essence, as well as of his likeness: he is here called the
Son of God, as being a distinct person from the Father; yet is he
the first and the last, which denotes his eternity; and who is, and
who was, and is to come, the Almighty, which are essential
attributes of the Godhead. Observe, 2. The description here given
of Christ, His eyes like flaming fire, and his feet like burning
brass: denoting thereby his piercing and discerning sight to see
and observe his enemies, his fiery indignation, and fierce wrath,
ready to take hold of them, and his irresistible power and strength
to vanquish and tread them under his feet. Observe, 3. The great
and special commendation which Christ gives to this church: greatly
she is commended for her charity to Christians in distress; for her
service in ministering to them, and in comforting of them; for her
faith and constant adherence to the profession of Christianity; and
for her patience under persecutions for the gospel's sake; but her
special and peculiar commendation was this, that her last works
were more than her first; that is, her last works were better, did
exceed and excel the first. Ephesus was best at first, and worst at
last; but Thyatira's last works were best. It is a blessed thing
when Christians grow in goodness, increase in faith and holiness,
when their last days are their best days; their last works, and
their last fruit, their best, their fairest fruit. Observe, 4. The
reprehension follows the commendation; as good as Thyatira was, she
needed to be better. She was remiss and negligent in her duty of
reproving, censuring, excommunicating vile seducers, the Gnostics,
and Nicolaitans, the disciples of Simon Magus, and his lewd Helena,
as some think; compared to Jezebel, because she enticed Ahab to
worship Baal, as this woman, (whosoever she was,) calling herself a
prophetess, and teaching the lawfulness of fornication, and eating
things offered to idols.
9. Some observe, That there was scarce any heresy broached, but
it had some woman or other for the propagator and promoter of it,
who took upon them the name of prophetesses. Simon Magus had his
Helena; Montanus had his Priscilla and Maximilla; Carpocrates his
Marcellina. Concerning this person it is affirmed, that God gave
her space to repent, but she repented not. Learn thence, That great
is the sin, folly, and danger, of deferring and putting off the
duty of repentance, when God gives time and space sufficient to
perform it. 1. Great is the sin, because it is a mocking of God's
patience, and undervaluing of his service, a contempt of his
authority, a presuming on his goodness, a defiance of his
displeasure. 2. Great is the folly, as well as the sin of it,
because we put it off to the most improper and unfitting season,
and because we hereby make the work more hard and difficult, in
what season soever we set about it; and the longer we delay our
repentance, the more work shall we make for repentance. 3. As great
is the danger as either the sin or folly, because it puts a person
upon a mighty hazard; he runs a desperate venture, not knowing
whether he shall live an hour longer; and because we forfeit by our
delays that special grace, without the assistance whereof we can
never repent. Observe, 5. How severely God threatens Jezebel here,
and in her all sinners, to whom he gives space for repentance, but
it is not improved for that end: I will cast her into a bed of
tribulation and torment, instead of her bed of lust and
uncleanness, unless she repent. Behold here how great and
immeasurable the patience of God is towards the greatest, the
vilest, and the worst sinner; they have space for repentance, they
have invitations to repent, they have judgments threatened to
prevent their final impenitence: but if they prove incorrigible and
unreclaimable, nothing is to be expected but approaching ruin: I
will kill her children with death; that is, such as are seduced by
her suffer with her, if judgments threatened be not by repentance
prevented. Observe lastly, The end and design of Christ in bringing
upon vile sinners these exemplary punishments, namely, to declare
his omniciency, power, and justice: All the churches shall know
that I am he that searcheth the reins and hearts: that is, all the
churches in and about Thyatira, says Christ, shall know that I not
only observe outward acts, but take notice of the secret counsels,
motions, and designs, of men's hearts, and will judge every man
according to his works: a full and clear text to prove the divinity
of Christ: he that searcheth men's hearts, and renders to all men
according to their works, is God; but Christ doth both, and
therefore is essentially and truly God. 11. BIBLICAL ILLUSTRATOR,
Thyatirathe sentimental Church One thing which Ephesus had Thyatira
wanted, and it was a blessed want; nothing is said of Thyatiras
toil. The temper which animated the Church made all its service
joyous, Therefore the Lords commendation is so full and unreserved;
He does not talk of removing the candlestick out of its place;
instead He frankly recognises the growing efficiency of His
servants: I know that thy latest works are more than the first.
Nevertheless there is a great and grievous lack. As in Ephesus, the
mention of this defect is unqualified; not, I have a few things
against thee, nor, I have this against thee, but, I have against
thee that thou are tolerating that woman Jezebel, etc. The name is
a mystic one. Jezebel was the lady-wife of the half-barbarous king
Ahab; the story of her reign is the story of the quick corruption
and utter downfall of the kingdom of Israel. Idol-feasts were
followed by chambering and wantonness, and corruption spread
rapidly among the youth of Israel. So was this prophetess
introducing the speculations of Asiatic freethinkers and the
Asiatic habit of voluptuousness into the Church of Thyatira. A love
of talk about forbidden things was setting in; regard for law was
being weakened; audacity was taking the place of reserve; the
teaching spread that self-indulgence was
10. nobler than self-denial, and more in accordance with the
freedom of the gospel. There was a double attraction in the
teaching of the prophetessthe subtle charm of womanhood, and the
seductiveness of the thoughts themselves she was disseminating.
Thus she led her votaries on into what they loved to call the
deeper aspects of life and morals. We must observe that the Church
is not charged with complicity in this teaching. Nor is the
minister accused of sharing in the doctrine; the implication is
that he is pure. But it is charged against him that he tolerates
it; and both he and the Church are warned of their neglect of duty.
Why is he so tolerant of this modern Jezebela woman who is working
in the Church mischiefs as subtle, and in their consequences as
dire, as those which destroyed the manhood of Israel? First,
doubtless, he bore with her because she was a woman. The gracious
tolerance of a strong man often takes this form. It is very hard
for such a one to assert himself at all; most hard where
self-assertion seems most easy. Next, the woman called herself a
prophetess. Here comes in regard for the freedom of prophecy; the
very inspiration of the Church was a hindrance. Who knows whether
God is not speaking by her, notwithstanding all that is suspicious
in her teaching? The very spirit of service might help to mislead a
gracious man. Underneath the easy temper of the pastor of Thyatira
there was, however, a grave deficiency, one of the gravest in a
Church ruler: he had an inadequate sense of the authority of law.
Thyatira stands before us the type of a sentimental Church; the
charm and the danger of the sentimental temperament are both set
before us here. There is a sentimentalism of the strong as well as
of the weak. In the weak sentiment takes the place which belongs to
conviction; they try to make feeling do the work of moral
qualities. And they miserably fail; their Christian character
itself degenerates; like the Amy of Locksley Hall, they are doomed
to perish in their self-contempt. The strong are not in danger of
this: their personal character may seem to keep itself unstained.
But if they have responsibilities for others laid upon them, their
sentimentalism may mean unfaithfulness. If Ephesus may be looked
upon as typifying the peril of the Puritan habit, Thyatira is a
type of what we may call Neo-Puritanism. The Puritan was the
guardian of the claims and rights of the individual. He trusted his
own conscience to see the will of God, his own intelligence to
interpret it. In strenuous years the man of such a temper, and with
this lofty ambition, tends to be hard, self-confident, a dogmatist
in his thinking, a precisian in his conduct. He is the man who can
try the spirits; who can tear aside disguises; can see through them
who call themselves apostles when they are not, and can find them
false. Times have grown easier; there has swept over us a great
impulse of tenderness, which has become the prevailing habit, and
the characteristic individualism of the Puritan has changed its
form. Out of regard for the sanctity of the individual conscience
and judgment, varying interpretations of Gods law are to be
received as binding on various persons; and where divers
interpretations of law are admitted, the law itself ceases to be
law. In the freedom which is to be allowed to self-development, the
educative influence of positive enactments is gone; every man is to
be his own schoolmaster as well as his own judge. I. The appeal to
reality. In contrast with their readiness to be deluded, He sets
out His own clear vision, piercing through all plausibilities, and
detecting the heart of the matter; His fervid indignation, too,
that will not long be restrained. Nothing is more needed than
occasional plain speech about the foulness which lurks in much that
professes to be an enlarged spirituality. There is more than an
etymological connection between sentimentalism and sensuality. They
who encourage display of the peculiar charms of womanhood, and seek
to advance public causes by constant speech of things which both
nature and piety tell us should be held in strict reserve, degrade
the woman they seek to emancipate and brutalise the man. More than
once the world has been startled by the announcement of esoteric
teachings and practices among some who have posed as heralds of a
higher morality, which differ not at all from the words and deeds
of others
11. who are frankly vicious. And what is still more startling
is the discovery that some who have not accepted all the doctrines
of their circle have known of the prevalence of them, and suffered
them to pass without rebuke. These are really the coarse. II. The
appeal to compassion. Behold, says the Lord, I cast them that
commit adultery with her into great tribulation; and I will kill
her children with death. There were simple souls in Thyatira saved
from moral ruin by their ignorance. They knew not the deep things
of Satan which the initiated talked of. There were other simple
ones who fell by their curiosity. It was the place of the pastor to
stand between these and the Lord of the flaming eyes and the
glowing feet; to save them from, seeming judgment by instruction,
warning, if need were by discipline, pulling them out of the fire,
hating even the garment spotted with the flesh. It is a cruel thing
to be tolerant of those who are destroying the souls of the unwary.
III. The appeal to duty. I lay upon you the charge to be faithful
to the law you have received. I impose no other obligation on you.
But this you have; hold it fast until I come. It was the duty of
all in Thyatira; it was the special duty of the angel of the
Church. An unwelcome duty it might be, but not on that account less
urgent. And it was enforced by the promise to him that overcometh.
Gods rewards are of two classes. We are to have more of what we
have; there is to be given us that which we have not. We think more
habitually of the former classto him that hath shall be givenbut
the Lord thinks also of the latter class, and this is well for us.
For if we were only to go on enlarging and developing the graces
most congenial to us, which we find it easiest to exercise, we
might attain to excellence, but we should be ever one-sided men.
God would make us perfect men. He will not let us keep the defects
of our qualities. (A. Mackennal, D. D.) Christs letter to the
Church at Thyatira I. The commendable in character. I know thy
works, etc. Its progressive excellence is here commended. And the
last to be more than the first. Several excellent things are here
mentionedCharity, which is love. The one genuine principle has
various manifestations. Service, that is ministry. Faith. By this I
understand not belief in propositions, but universal and living
confidence in God, Christ, and eternal principles. Patiencethat is
calm endurance of those evils over which we have no control.
Worksall the practical developments of holy principles. II. The
reprehensible in doctrine. Whatever was the particular doctrine
that this prophetess taught, it was a great evil; it led to two
things. 1. It led to great wickedness in conduct. (1)
Licentiousnesscommit fornication. (2) Idolatryeat things sacrificed
to idols. A corrupt doctrine will lead to a corrupt life. Creed and
conduct have a vital connection with each other. 2. It incurred the
displeasure of Christ. Behold I will cast her into a bed, etc.,
etc. (1) A terrible retribution. The couch of indulgence would be
changed into a bed of torture. (2) An enlightened retribution. I am
He which searcheth the reins and the hearts. There will be no
ignorance in the dispensation of the punishment; the Judge knows
all.
12. (3) A righteous retribution. I will give unto every one of
you according to your works. III. The indispensable in duty. What
is to be done to correct these evils, and to avoid this threatened
doom? 1. Repent of the wrong. Kind Heaven gives all sinners time
for repentance, and unless repentance takes place punishment must
come. 2. Hold fast to the right. (1) You have something good. You
have some right views, right feelings, right principles; hold them
fast. (2) This something you are in danger of losing. There are
seductive influences around you in society. Error is a prophetess
ever at work, seeking to rifle the soul of all good. (3) This
something will be safe after Christs advent. Till I come. He will
perfect all, put all beyond the reach of the tempter. Meanwhile
hold fast. IV. The blessed in destiny. There are several glorious
things here promised to the faithful and true. 1. Freedom from all
future inconvenience. No other burden will be put on them. Freedom
from evil, what a blessing! 2. Exaltation to authority. To him I
will give power over the nations. The Christian victor shall share
in the dominion of Christ (1Co_6:2). 3. The possession of Christ. I
will give him the morning star, that is, I will give Myself to him,
the light of life, the light that breaks upon the world after a
night of darkness and tempest. (Caleb Morris.) Thyatira I. The
Majesty And Judicial Aspects Of Its Divine Author. 1. His
majestySon of God. (1) Our Lords resurrection; its grand and
unanswerable demonstration (Rom_1:4). (2) The title proof of His
glory and Divinity (Heb_1:2-8). 2. His judicial aspects. (1)
Nothing can escape His piercing glance. (2) No one can escape His
resistless power. II. His loving recognition of every commendable
quality (Rev_2:19). III. His holy abhorrence of the evils permitted
in the Church (Rev_2:20). IV. His loving forbearance of this wicked
party (Rev_2:21). V. The terrible doom that awaits this party
unless they repent (Rev_2:22-23). VI. Our Lords inspiring words to
the faithful (Rev_2:24). 1. The importance of not giving heed to
false doctrine.
13. 2. The connection between false doctrine and the knowing
the depths of Satan. VII. The importance of firmly holding the
truth and grace of Christ (Rev_2:25). VIII. The blessed reward of
Christian heroism (verses 26-28). IX. Our Lords earnest exhortation
to the churches (Rev_2:29). (D. C. Hughes, M. A.) The Church
contaminated by doctrinal error I. This Church had previously been
of high moral character. 1. Fervent in its love. 2. Faithful in its
service. 3. Constant in its faith. 4. Genuine in its patience. 5.
Progressive in its excellences. II. This church, notwithstanding
its previous high moral character, was contaminated by doctrinal
error through the seductive influence of a corrupt woman
(Rev_2:20). 1. This Church was contaminated in doctrine by the
teaching of a woman. (1) Of wicked namesake. (2) Of vain
pretensions. (3) Of corrupt morality. (4) Of seductive influence.
2. This Church, through its doctrinal error, was led into sinful
practices. 3. There is a contaminating influence in doctrinal
error. III. Those who are instrumental in leading a Church into
doctrinal error, and its consequent evils, are threatened with
severe retribution (Rev_2:22-23). Lessons: 1. To cultivate in
Church life an increase of all Christian graces. 2. To avoid vain
and impious teachers who profess the prophetic gift. 3. That women
should keep silence in the Church. 4. That doctrinal heresy will
lead to an awful destiny. (J. S. Exell, M. A.) I know thy works and
charity and the last to be more than the first. The first and last
works I. What every Christian life is meant to be. A life of
continual progress in which each to- morrow shall be as this day,
and much more abundant, in reference to all that is good and noble.
A continuous progress towards and in all good of every sort is the
very law of the Christian life. Every metaphor about the life of
the Christian soul carries the same lesson. Is it a building? Then
course by course it rises. Is it a tree? Then year by year it
spreads a broader shadow, and its leafy crown reaches nearer
heaven. Is it a body? Then from childhood to youth, and youth to
manhood, it grows. Christianity is growth,
14. continual, all-embracing, and unending. II. What a sadly
large proportion of professedly Christian lives are not. Many
professing Christians are cases of arrested development, like some
of those monstrosities that you see about our pavementsa full grown
man in the upper part with no under limbs at all to speak of, aged
half a century, and only half the height of a ten years old child.
They grow, if at all, by fits and starts, after the fashion, say,
of a tree that every winter goes to sleep, and only makes wood for
a little while in the summer time. Or they do not grow even as
regularly as that, but there will come sometimes an hour or two of
growth, and then long dreary tracks in which there is no progress
at all, either in understanding of Christian doctrine or in the
application of Christian precept; no increase of conformity to
Jesus Christ, no increase of realising hold of His love, no clearer
or more fixed and penetrating contemplation of the unseen
realities, than there used to be long, long ago. Let us learn the
lesson that either to-day is better than yesterday or it is worse.
If a man on a bicycle stands still he tumbles. The condition of
keeping upright is to go onwards. If a climber on an Alpine
ice-slope does not put all his power into the effort to ascend, he
cannot stick at the place, at an angle of forty-five degrees upon
the ice, but down he is bound to go. Unless, by effort, he
overcomes gravitation, he will be at the bottom very soon. And so
if Christian people are not daily getting better, they are daily
getting worse. There are two alternatives before us. Either we are
getting more Christlike or we are daily getting less so. III. How
this commendation may become ours. Notice the context. Christ says,
I know thy works and love and faith and service (for ministry), and
patience and that thy last works are more than the first. That is
to say, the great way by which we can secure this continual growth
in the manifestations of Christian life is by making it a habit to
cultivate what produces it, viz., these two things, charity (or
love) and faith. These are the roots; they need cultivating. If
they are not cultivated then their results of service (or ministry)
and patience are sure to become less and less. These two, faith and
rove, are the roots; their vitality determines the strength and
abundance of the fruit that is borne. If we want our works to
increase in number and to rise in quality, let us see to it that we
make an honest habit of cultivating that which is their producing
causelove to Jesus Christ and faith in Him. And then the text still
further suggests another thought. At the end of the letter I read:
He that overcometh and keepeth My works to the end, to him will I
give, etc. Now, mark what were called thy works in the beginning of
the letter are called My works in its close. If we want that the
Master shall see in us a continuous growth towards Himself, then,
in addition to cultivating the habit of faith and love, we must
cultivate the other habit of looking to Him as the source of all
the work that we do for Him. And when we have passed from the
contemplation of our deeds as ours, and come to look upon all that
we do of right and truth and beauty as Christ working in us, then
there is a certainty of our work increasing in nobility and in
extent. There is still another thing to be remembered, and that is,
that if we are to have this progressive godliness we must put forth
continuous effort right away to the very close. We come to no point
in our lives when we can slack off in the earnestness of our
endeavour to make more and more of Christs fulness our own. (A.
Maclaren, D. D.) Notwithstanding, I have a few things against thee,
because thou sufferest that woman Jezebel. An imperfect Church I. A
serious charge alleged against the church at thyatira. The most
perfect Church upon
15. earth is very imperfect. A seriously observant man will
soon perceive an end of all perfection in the most excellent
characters. All our Lords descriptions of character are faithful.
He never drew a false likeness. By Him neither excellences or
imperfection were ever exaggerated. The design of the Holy Ghost in
exposing the sins and imperfections of the people of God is to warn
Christians of their danger, and to excite them to constant
watchfulness and fervent prayer. The faithful reproof marks the
line of conduct we are bound conscientiously to pursue in dealing
with professors of the religion of Christ. II. Divine patience
spares for a season the most abandoned and guilty characters.
Justice might instantly inflict condign punishment upon licentious
characters. III. Tremendous judgments will succeed the exercise of
patience upon those who continue impenitent. IV. Our Lord asserts
His omniscience and His prerogative to punish and reward mankind.
V. The epistle concludes with exhortation and encouragement
addressed to those who had not approved of the doctrine of Jezebel.
(J. Hyatt.) Inconsistency Alas for our many inconsistencies, our
varied imperfections; alas for the mischief they do to our own
souls and to the cause of Christ everywhere! Up to a certain point,
by the grace of God and a steadfast will, we have done, let us
suppose, pretty well. We have gained something. But the difficulty
is to get on a little farther. Conscience has always a few things
against us which we cannot quite conquervery unimportant, perhaps,
according to the worlds judgment, and yet, we know, very contrary
to the Spirit of Christ. We ought to be humble, and we are proud.
We ought to be grave, and we are frivolous. We ought to be exact in
our times of prayer, and we suffer all manner of things to
interrupt us. We ought to be overflowing with kindness; and we are
reserved, impatient, and unsympathising. It is well for us if we
can perceive our inconsistencies and try to amend them. The devil
does his best to keep our attention fixed on what we have gained.
Our inconsistencies, whatever they may appear to us, are spots and
blemishes in the soul, disfiguring that image of Christ into which
we desire to be transformed, holding us back from God only knows
what higher degrees of perfection, spoiling the offering of our
life, keeping back a part of the spoil. Moreover, it is by these
inconsistencies that the devil gains power over us in other ways.
These are his stations which he seizes and fortifies, establishing
on them his engines of war, from which he hurls his fiery darts of
temptation so as to overcome our defence in the matter of some
kindred fault, and to throw in other forces of his own as soon as
the breach is opened. And who shall tell the disheartening effect
upon ourselves of these inconsistencies? So much for the effect of
our inconsistency on ourselves. And what shall we say of its effect
upon the world at large? There is nothing which does the devils
work half so well as the unholy life combined with great
profession. (W. Mitchell, M. A.) The Jezebel of Thyatira proceeded
in the same way as all do who succeed in making havoc of the Church
of Christ. She came under the semblance of religion; she pretended
to be inspired of God; and she appears to have gained such credit
with the bishop himself that he was beguiled
16. by her enticing words, and suffered her to teach; this was
his sin. Now it is evident when we read the character of this man
that he had not lent himself knowingly to any wicked designs of the
false prophetess. What does this show but our constant liability to
error, even though we should be exalted to the highest station in
the Church of Christ? We may be compromising our high and
evangelical principles by unworthy and undignified concession to
the errors of others, as effectually as did those deceived
Christians of Thyatira; and there will never be wanting a Jezebel
or a doctrine which that name will denote to assure us that it is
right so to do, and that we thereby gain a universal esteem which
will help us to extend our own particular views and influence. But,
besides this practice, the false prophetess had a doctrine, and it
is characterised by the depths of Satan. Our Lord pronounces the
things whereof Jezebel and her followers made their boast to be
deep, but they were not the deep things of God, but of Satan; there
is a spirit which searcheth the mysteries of godliness; and there
is a spirit which is busy in diving into the depths of evil under
the pretension of seeking out causes, until it becomes what may be
termed mysticism. The false prophetess, no doubt, led her votaries
to believe that some other revelation than what was in Gods Word
had been made to her, and professed to communicate some superior
light on the deepest and most intricate points of faith. Generally
speaking, when error is worked into a system, it must have an air
of mystery thrown around it, and be supposed to conceal something
which cannot meet the vulgar eye or be known to the uninitiated.
Nothing but truth will bear an open investigation; truth is the
only system that may be committed with safety to a whole community;
not that it will be so safe as never to be perverted, but it will
finally triumph, and requires neither secret machinery nor open
violence to force it on mens minds. Beware of an inordinate love of
speculation on the nature and counsels of the Most High; deep
things, though most alluring, are not the best elements for the
health of the soul, and very few who have exercised themselves much
therein have been able to maintain a spirit of sobriety unto the
end. Let us beware of a tendency to begin our inquiries where all
wise men make an end. Let us seek to be wise up to the word, not
beyond it; and thus keeping our hearts in all simplicity we shall
soon learn to whom the Father reveals His mysteries, and we shall
retain an unclouded judgment to approve things that are excellent,
and to discuss with patience and candour. 2. The other lesson to be
learnt from this history regards the discipline and ordinances of
the Church. The deluded followers of the false prophetess had set
at nought the discipline of the overseers of the Church for the
time being, apparently esteeming it a burden not to be tolerated by
them who pretended to such great gifts. God, however, is not a God
of confusion but of order, and was careful to confirm that burden
and thereby to give His sanction to discipline. (R. Burgess, B. D.)
Jezebel to be cast out of the Church Why they did not insist upon
having this Jezebel turned out of the Church appears exceedingly
strange. Perhaps she was a woman of wealth and riches, of some note
and rank in Thyatira. There are few Churches so exactly apostolic
as to pursue a strict impartiality. The gold ring and the gay
clothing goes a great way. A woman, whether she was a prophetess or
not, provided she had some thousands a year, and knew how to apply
it among her friends, might be guilty of a great many peccadillos
and have them winked at, when one of low degree could not escape
censure for the first trip. There is something bewitching in riches
and worldly dignitythey make mankind do very absurd and
inconsistent things, and even New Testament Churches have been
fascinated therewith. Perhaps this prophetess would have been
accounted a good Christian in these
17. soft, good-natured times when divorces are so common. She
would probably have endowed a church, entertained the clergy, like
a good Christian and orthodox believer; and this would cover a
multitude of sins. But Christ does not judge as men do, for He
looks into the heart and sees that many specious actions are only
intended as a cover to conceal other designs than those that are
pretended publicly. There is no imposing upon Him that searches the
hearts. It is a great mercy that the Church has such an Head, who
knows all things, and discerns all characters, and will not suffer
sin to pass without rebuke. (J. Murray.) Sins of omission It is a
fault, then, not only to be active in evil, but to be passive of
evil. (J. Trapp.) Jezebel a type of worldliness Jezebel was a
heathen princess, the first heathen queen who had been married by a
king of the northern kingdom of Israel. She was, therefore,
peculiarly fitted to represent the influences of the world; and the
charge against the first Church of the second group is that she
tolerated the world with its heathen thoughts and practices. She
knew it to be the world that it was, but notwithstanding this she
was content to be at peace, perhaps even to ally herself with it.
(W. Milligan, D. D.) And I gave her space to repent. A timely
period God is the great giver; He gives life and food and happiness
to all His creatures. I. A definition of time. Some call time the
measure of duration; others the succession of ideas, pearls strung
upon a golden thread. But is not this as good as eitherspace to
repent? II. A limitation of mercy. Space, a definite period of
time. Mans days are determined (Job_14:5). 1. How rash the
calculations of the sinner. 2. How simple the reckoning of the
saint (Gen_47:9; Job_14:14; 1Co_7:29). III. A declaration of duty.
Repent. IV. A foreshadowing of destiny. Man is related to eternity.
(Homilist.) Time for repentance I. Divinely allotted. 1. The wealth
of Divine mercy. 2. Man will have no excuse if finally lost. II.
Certainly limited. Then use it well, prize it highly, see that the
Divine purpose
18. concerning your destiny is accomplished. III. Wilfully
neglected. 1. Because their minds are darkened. 2. Because their
hearts are insensible. 3. Because their retributions are delayed.
IV. Eternally ruinous. Lessons: 1. We are Divinely called to
repentance. 2. We should repent now, because now is the accepted
time, now is the day of salvation. (J. S. Exell, M. A.) Space to
repent In space comes grace proves not always a true proverb. They
that defer the work, and say that men may repent hereafter, say
truly, but not safely. The branch that bears not timely fruit is
cut off (Joh_15:2). The ground that yields not a seasonable and
suitable return is nigh unto cursing (Heb_6:8). (John Trapp.) I
will give unto every one of you according to your works.
Self-prepared penalties My children, if you saw a man prepare a
great pile of wood, heaping up fagots one upon another, and when
you asked him what he was doing, he were to answer you, I am
preparing the fire that is to burn me, what would you think? And if
you saw this same man set fire to the pile, and when it was
lighted, throw himself upon it, what would you say? This is what we
do when we commit sin. (G. Vianney.) The depths of Satan This is
not the name which these persons gave to the doctrines they held,
but the real character they deserved. Mankind have always been fond
of depths and mysteries, and more disposed to adhere to things
which they do not understand, than to simple and plain truths that
are more plain and obvious. It would appear to have been one of the
particular stratagems of the wicked one to persuade mankind that
Divine revelation is beyond the understanding of the inferior ranks
of Church members, and that whey must depend for their direction
how to understand them, upon some select commissioners that are
initiated in the secrets thereof. The depths of Satan differ from
all things that may be called depths in the Word of God, in the
following particulars. 1. Satan appoints trustees to keep the key
of his secrets, and does not show an index to the mysteries which
are in his system. But there are no mysteries in the Word of God,
but what have a key to open them, and an index to point them out.
2. The interpretation of Scripture mysteries is always shorter, and
expressed in fewer words, than the mysteries themselves. The vision
of Nebuchadnezzars great image pointed out himself in a mystery;
the interpretation was short, and yet exceedingly
19. plain. The depths and mysteries of Satan are quite
different; the mystery is short, but the interpretation long, and
the opening of the mystery very tedious. 3. The depths of God are
always opened up by the Spirit of God, in the course of Divine
revelation, and without the interpretation of the Holy Ghost, who
is the original author, all the art of men and angels could not
develop one single emblem in either the Old or New Testament, with
any degree of certainty. The depths of Satan are like Miltons
Darkness Visible, incapable of any consistent interpretation, nor
are they ever intended to be understood. They are believed because
they are inscrutable, and on that account require a large measure
of faith. But what God reveals, the nature and character thereof is
plain, though the measure is unfathomable. 4. These doctrines,
which John calls the depths of Satan, appear to have been the
dogmas of men, and the conceits of sophisters in religion, which
were intended to render godliness more fashionable and agreeable to
the taste of corrupt professors; and they differed from the
simplicity of the gospel in the ease they promised to those who
embraced them. (J. Murray.) But that which ye have already, hold
fast till I come. A little religion is worth retaining I. Hold fast
that which you have, because it is worth retaining. 1. Because of
the means which God has employed to put you in the possession of
it. 2. Because it is connected with the salvation of your soul. 3.
Because the minutest portion of it is valuable, and is capable of
unlimited increase. When the whole substance is composed of gold
and silver and precious stones, intrinsic value belongs to every
particle and to every grain, so that its very dust is carefully
preserved. And so it is with all the impressions and feelings which
belong to true religion, for they are fruits of the Spirit, and
portions of the ways of the unsearchable God. The mariner does not
throw away the little light which shines upon him from the polar
star, but retains it in his eye till it has guided his vessel into
port. And though in some periods of your religious experience,
Jesus Christ may not appear to you in His full tide of glory, as
the Sun of Righteousness, yet if He appears to you in the feebler
beams of the morning star, ever remember that what you see, though
but a glimmering, still is light, real heavenly light. Hold it,
therefore, in your view. If you possessed but one single grain of
wheat, its intrinsic value would be trifling; but how is its value
enhanced, and with what care will it be preserved, when you know
that if it be sown and reaped, and sown and reaped again, its
production will soon be seen waving in the valleys, and crowning
the mountain tops, till it has furnished food sufficient for a
city, a continent, a world. And who can set limits to the increase
of grace? Who can tell what advances he may make in knowledge, in
holiness, and in joy, who is now for the first time sitting at the
feet of Jesus? II. Hold fast that which you have, because various
efforts are made to deprive you of it. 1. Such efforts are made by
our own evil propensities. As the guards and the cultivators of
that which we have, there must be vigilance and resistance and
persevering prayer; there must be a war continually waged against
evil thoughts, evil propensities, and evil actions; and there must
be an unceasing and determined effort to bring the whole soul under
the supreme dominion of gospel principles and of
20. gospel influences. 2. Such efforts are made by the world.
The mere presence of material and worldly objects has a tendency to
divert our attention and our affections from those objects which
are spiritual and unseen. The quantity of time and thought and
labour which worldly business receives, from both the master and
the servant, is often unfavourable, and sometimes fatal to fervency
of spirit. 3. Such efforts are made by Satan. III. Hold fast that
which you have, because the gospel furnishes you with the means of
retaining it. 1. The gospel furnishes you with the examples of
righteous men, who have retained their spiritual possessions even
in the midst of multiplied difficulties and dangers. 2. The gospel
promises the Holy Spirit to help your infirmities, and to make your
strength equal to your day. IV. Hold fast that which you have,
because Jesus Christ is approaching. 1. This announcement, you
perceive, prescribes the term of your endurance. It is to continue
till the Lord comes. The oath which Christ requires from us, when
we enter His service, is an oath of fidelity for life; and, in this
respect, Christs requirements accord with the dispositions of all
His faithful servants. They desire to persevere. They pray that
they may persevere. 2. The announcement that Christ is coming
affords great encouragement to sustain your endurance; for He is
coming to receive His people to Himself, that where He is, there
they may be also. And as the shipwrecked mariner is encouraged to
hold fast the rope which he has grasped, when he hears that the
lifeboat is coming to convey him to the shore, so be you
strengthened and encouraged by the announced approaching of your
Lord, who even now is walking on the waters to conduct you to the
desired haven. (J. Alexander.) Christian excellence I. Christian
excellence is an attainment. 1. Christian excellence is an
attainment in contradistinction to a native growth. It does not
spring up in the soul as an indigenous germ. It is a seed that has
been taken in and cultivated. 2. Christian excellence is an
attainment in contradistinction to an impartation. In a sense, it
is the gift of God; not in the sense in which life and light and
air and the seasons of the year are the gifts of God, blessings
that come upon us irrespective of our own efforts, but rather in
the sense in which the crops of the husbandman, the learning of the
scholar, the triumphs of the artist, are the gifts of Godblessings
that come as the result of appropriate labour. We shall grow
neither good nor be made good; we must become good; we must
struggle after it. II. Christian excellence is an attainment that
requires fast holding. 1. Because it is worth retaining. Its value
will appear by considering three things. (1) The priceless
instrumentality employed to put man in possession of it: the
mission of Christ.
21. (2) Its essential connection with mans spiritual
well-being; there is no true happiness apart from it. (3) Its
capability of unlimited progress; it may be as a grain of mustard,
but it can grow. 2. Because there is a danger of losing it. (1) Men
who have had it have lost it before now. (2) Agencies are in
constant operation here that threaten its destruction. III.
Christian excellence is an attainment that will be placed beyond
danger at the advent of Christ. 1. He comes to every Christian at
death. 2. When He thus comes (1) He crushes for ever our enemies.
He bruises the head of Satan under our feet. (2) He removes from us
everything inimical to the growth of goodness. (3) He introduces us
into those heavenly scenes where there will be nothing but what
ministers to the advancement of goodness. Take heart, Christian,
the struggle is not for long. (Homilist.) Hold fast the good
obtained I. There is something which we have already; let us
inquire what it is. First, have we obtained pardoning mercy?
Secondly, have we obtained justifying grace? Thirdly, there is
sanctifying power. Fourthly, suppose freedom and comfort in the
ways of God. Fifthly, suppose a sweet sense of the love of God in
the soul. Lastly, have you obtained an interest in the promises?
II. Supposing, then, that we have something, hold fast. And this is
opposed to those who turn round and go back, or who turn aside and
go astray. Let there be an advancement and progress in holiness, in
zeal, in love, in conformity to Christs image. When it is said,
hold fast, it implies that there are certain fixed and determinate
principles of truth, which we are on no account to let go. There is
a form of sound words, which is not to be relinquished. The dignity
of Christ, the efficacy of His sacrifice, the triumph of His
mediation, the fact of His advent and coming again in glory, we are
to give up only with our liven Hold it fast implies that there are
certain means and instrumentalities to be employed. What I say unto
you, I say unto all, Watch. Consider what you will lose, if you
hold not fast the things which you have already obtained. And,
again, if you lose what is gained, the dishonour and shame are
greater than before. (J. Stratten.) Christian steadfastness Hold
fast. Here, as constantly, a material image is used to set forth a
spiritual act, or rather a life-long series of spiritual acts,
indicated by the continuous act hold fast. It implies, too, that
there is something to lay hold of, and what that is is referred to
beforehand, that which ye have already. By this we should probably
understand all that is included in the faith once delivered to the
saints; the sum total, as it has been
22. expressed, of Christian doctrine, and hopes, and
privileges. How much that is! The laws of Christ, they are to be
held fast, not one forgotten or neglected; the promises of Christ,
they are to be held fast, not one forgotten or neglected; the helps
of Christ, they are all of them to be held fast, and used in the
varied and continued necessities of this mortal life of temptation.
To hold all these fast may be summed up as holding Him fast, as our
Divine Lawgiver and Redeemer, our great Priest and Sacrifice, our
in-dwelling Spirit and life. We do not need to ask for a Christ of
higher endowments and larger resources; it is enough for us to hold
fact the Christ we have already, who of God is made unto us,
wisdom, and righteousness, and sanctification, and redemption. Hold
fast till I come. The thoughts suggested by the words hold fast are
very different from those suggested by I come. Hold fast tells of
the struggles of earth; I come tells of the serene and abiding
peace which reigns where Jesus is. Hold fast till I come. The
earthly effort till the heavenly reward. The strenuous life-effort,
weary, protracted, often seeming doubtful in result, is to continue
till Christ comes, up to the hour of that supreme disclosure, but
not beyond it. Then the weary hands may relax their painful effort,
the weary eyes their outlook for danger, the weary heart its
patience of hope, for the security and rest of victory will have
come. (T. M. Herbert, M. A.) Hold fast Tug for it with those that
would take it from you. (J. Trapp.) And he that overcometh, and
keepeth My works unto the end, to him I will give power over the
nations. The service of Godto be constant Look at yon miller on the
village hill. How does he grind his grist? Does he bargain that he
will only grind in the west wind, because its gales are so full of
health? No, but the east wind, which searches joints and marrows,
makes the mill-stones revolve, and together with the north and the
south it is yoked to his service. Even so should it be with you who
are true workers for God; all your ups and your downs, your
successes and your defeats, should be turned to the glory of God.
(C. H. Spurgeon.) The promises to the victors I. We have the
victors authority. Now, the promise in my next text is moulded by a
remembrance of the great words of the second psalm. The psalm in
question deals with that Messianic hope under the symbols of an
earthly conquering monarch, and sets forth His dominion as
established throughout the whole earth. And our letter brings this
marvellous thought, that the spirits of just men made perfect are,
somehow or other, associated with Him in that campaign of conquest.
And so, notice, that whatever may be the specific contents of such
a promise as this, the general form of it is in full harmony with
the words of the Master whilst He was on earth. Our Lord gave His
trembling disciples this great promise: In the regeneration, when
the Son of Man shall sit on the throne of His glory, ye also shall
sit on twelve thrones, judging the twelve tribes of Israel. Thou
hast been faithful over a few things; I will make thee ruler over
many things; and, linked along with the promise of authority, the
assurance of union with the Master: Enter thou into the joy of thy
Lord. My text adds to that the image of a
23. conquering campaign, of a sceptre of iron crushing down
antagonism, of banded opposition broken into shivers, as a potters
vessel dashed upon a pavement of marble. The New Testament teaching
converges upon this one point, that the Christ that came to die
shall come again to reign, and that He shall reign and His servants
with Him. That is enough; and that is all. But all the other
promises deal not with something in the remoter future, but with
something that begins to take effect the moment the dust, and
confusion, and garments rolled in blood, of the battle-field, are
swept away. At one instant the victors are fighting, at the next
they are partaking of the Tree of Life. There must be something in
the present for blessed dead, as well as for them in the future.
And this is, that they are united with Jesus Christ in His present
activities, and through Him, and in Him, and with Him, are even now
serving Him. The servant, when he dies, and has been fitted for it,
enters at once on his government of the ten cities. Thus this
promise of my text, in its deepest meaning, corresponds with the
deepest needs of a mans nature. For we can never be at rest unless
we are at work; and a heaven of doing nothing is a heaven of ennui
and weariness. This promise of my text comes in to supplement the
three preceding. They were addressed to the legitimate wearied
longings for rest and fulness of satisfaction for oneself. This is
addressed to the deeper and nobler longing for larger service. And
the words of my text, whatever dim glory they may partially reveal,
as accruing to the victor in the future, do declare that when he
passes beyond the grave there will be waiting for him nobler work
to do than any that he ever has done here. But let us not forget
that all this access of power and enlargement of opportunity are a
consequence of Christs royalty and Christs conquering rule. That is
to say, whatever we have because we have knit to Him, and all our
service there, as all our blessedness here, flows from our union
with that Lord. Whatever there lies in the heavens, the germ of it
all is this, that we are as Christ, so closely identified with Him
that we are like Him, and share in all His possessions. He says to
us, All Mine is thine. II. Note the victors starry splendour. I
will give him the morning star. Now, no doubt, throughout Scripture
a star is a symbol of royal dominion; and many would propose so to
interpret it in the present case. But it seems to me that whilst
that explanationwhich makes the second part of our promise simply
identical with the former, though under a different garb-does
justice to one part of the symbol, it entirely omits the other. But
the emphasis is here laid on morning rather than on star. Then
another false scent, as it were, on which interpretations have
gone, seems to me to be that, taking into account the fact that in
the last chapter of the Revelation our Lord is Himself described as
the bright and morning star, they bring this promise down simply to
mean I will give him Myself. Now, though it be quite true that, in
the deepest of all views, Jesus Christ Himself is the gift as well
as the giver of all these seven-fold promises, yet the propriety of
representation seems to me to forbid that He should here say I will
give them Myself! So that I think we are just to lay hold of the
thoughtthe starry splendour, the beauty and the lustre that will be
poured upon the victor is that which is expressed by this symbol
here. What that lustre will consist in it becomes us not to say.
That future keeps its secret well, but that it shall be the
perfecting of human nature up to the most exquisite height of which
it is capable, and the enlargement of it beyond all that human
experience here can conceive, we may peaceably anticipate and
quietly trust. Only note the advance here on the previous promises
is as conspicuous as in the former part of this great promise.
There the Christian mans influence and authority were set forth
under the emblem of regal dominion. Here they are set forth under
the emblem of lustrous splendour. It is the spectators that see the
glory of the beam that comes from the star. And this promise, like
the former, implies that in that future there will be a field in
which perfected spirits may ray out their light, and where they may
gladden and draw some eyes by their beams. Christian souls, in the
future, as in the present, will stand forth as
24. the visible embodiments of the glory and lustre of the
unseen God. Further, remember that this image, like the former,
traces up the royalty to communion with Christ, and to impartation
from Him. I will give him the morning star. We are not suns, but
planets, that move round the Sun of Righteousness, and flash with
His beauty. III. Lastly, mark the condition of the authority, and
the lustre. Here I would say a word about the remarkable expansion
of the designation of the victor, to which I have already referred:
He that overcometh, and keepeth My works unto the end. We do not
know why that expansion was put in, in reference to Thyatira only,
but if you will glance over the letter you will see that there is
more than usual about works; works to be repented of, or works
which make the material of a final retribution and judgment. Bring
your metaphor of a victor down to the plain, hard, prose fact of
doing Christs work right away to the end of life. It is the
explanation of the victory, and one that we all need to lay to
heart. My works. That means the works that He enjoins. No doubt;
but look at the verse before my text: I will give unto every one of
you according to your works. That is, the works that you do, and
Christs works are not only those which He enjoins, but those of
which He Himself set the pattern. He will give according to works;
He will give authority; give the morning star That is to say, the
life which has been moulded according to Christs pattern, and
shaped in obedience to Christs commandments is the life which is
capable of being granted participation in His dominion, and
invested with the morning star. It is for us to choose whether we
shall share in Christs dominion or be crushed by His iron sceptre.
(A. Maclaren, D. D.) Power over the nations I. Power is in many
cases the result of conquest. Even in this life victory brings new
strength. Physical force is attained by a long series of efforts.
The blacksmiths brawny, sinewy arm is the natural consequence of
years of vigorous strokes upon the anvil. Intellectual strength
grows in the same way. It is in great measure acquired by mental
application, and comes from painful, persevering endeavours to
master some of the branches of art or science. This is a law of our
being, the great principle, according to which the All-wise and
Almighty Ruler of the world dispenses His gifts. It is, therefore,
not surprising to find the same method applied to the highest and
noblest kind of power, known as moral and spiritual. The ability to
refuse the evil and choose the good, as well as to lead others to
do the same, is indeed a special gift of Gods grace, and yet it is
the result of constant, persevering effort. In short, this promise
to Thyatira is being continually fulfilled in the present life. II.
At the same time, for its largest and truest accomplishment we must
look on to the grand and glorious future. It is to him that shall
have overcome, and kept Christs works to the end, that He here
promises power over the nations. The royalties of Christ, remarks
Archbishop Trench, shall by reflection and communication be the
royalties also of His Church. They shall reign, but only because
Christ reigns, and because He is pleased to share His dignity with
them. (W. Burnet, M. A.) I will give him the morning star. Christ,
the Morning Star (compared with Rev_22:16):In seeking to interpret
these words in the second chapter, some have supposed that the
morning star is not directly connected with Christ; but
25. that the promise is only a general one, setting forth the
splendour of the reward of believers. Upon this principle there
would be the same blessing promised to the Church of Thyatira under
two forms: rule over the nations, and the splendour of such an
inheritance here and hereafter. Had our Lord meant to display the
splendour of the Christians reward, He would have spoken of making
His people like the morning star, rather than of giving them the
morning star; hence I agree with those who understand Christ to
promise that lie will give Himself to His faithful ones as their
portion and reward. But it is plain that Christ will not for the
first time become the morning star to His people when He bestows
Himself as their final reward, since He is so already in the
present life; and hence we must understand Him as promising to give
Himself in a higher measure as the reward of their fidelity. I. I
remark that Christ is to His people the morning star of time, and
will be to them the morning star of eternity, because His light
shines after darkness. It belongs to the day star to appear in the
midst of gloom when the shades of night are still thick and heavy,
and to announce their departure. It was in this sense that Christ
came as the light of the world. There was a general sense in which
the whole world sat in darkness, as it does still where Christ is
not known. Darkness covered the earth and gross darkness the
people. Take the altar at Athens, to which Paul appealed. If we
understand its inscription as to The Unknown God, did not this
proclaim God at large as still unknown? When Christ came the world
was in the darkness of guilt, with only light enough to read the
sentence of conscience, but none to see how it could be reversed.
There was the darkness of depravity, for in the night the beasts of
the forest walked abroad, and foul and hideous lusts degraded every
land. These causes produced a darkness of untold misery. The people
that walked in darkness have seen a great light: they that dwell in
the land of the shadow of death, upon them hath the light shined.
Similar to this first coming of Christ into the world is His first
appearing in His saving character to individual sinners. Every
sinner to whom Christ has not thus appeared walks in darkness. Let
him at length be aroused by the Spirit of God, and how awful is the
sense of darkness that overwhelms him! The experience of
Christians, indeed, is various. Some have more memory of this
darkness than others. Some wander in it longer and plunge into it
more deeply. Such is the first grand deliverance from darkness
which Christ works for all His people, and which during their
earthly history He constantly renews when the clouds of ignorance,
the shades of guilt, and the storms of afflictions might gather
around them. And now in the second of our texts He promises, as the
reward of their faith and loyalty, that He will give Himself to
each of them as the morning star of eternity. Here too the emblem
shall be fulfilled, for His light will shine after darkness. To
every Christian, the brightest, the happiest, the most devoted,
there is a sense in which life ends in darkness. The passage from
time into eternity is a dark passage. The Christian must enter it
alone, and pursue it, it may be, with failing eye and fainting
step. There is no night so deep as that of the valley of the shadow
of death. But here the last victory over darkness is achieved.
Light is thus sown in the righteous when the departing spirit is
gathered home. And when the dead, small and great, stand before
God, and the mighty shadow of the judgment throne falls even upon
the redeemed in awe and solemn dread, shall not this bright and
morning star rest upon the head of Him who is at once their Judge
and Advocate, so that they shall rise to meet Him, free of fear?
Now has come a world of which it is written, And there shall be no
night there, the Lord God giveth them light, and the Lamb is the
light thereof. II. I remark, that Christ is to His people the
morning star of time, and will be to them the morning star of
eternity, because His light transcends all comparison. No one can
mistake the morning star in the firmament or confound it with any
other orb. It shines
26. pre-eminent and alone. In the words of Milton, it flames in
the forehead of the morning sky. Thus it is with Christ. 1. Christ
is preeminent in His titles. Some of these are shared with others;
but what a stamp of peculiarity is set upon them as applied to
Christ! Is He the Son of God? Then He is His only begotten Son, who
is in the bosom of the Father. is He the Angel of God? Then He is
made so much better than the angels, as He hath obtained by
inheritance a more excellent name than they. Is He the Mediator?
Then He is the one Mediator between God and men. Is He the Saviour?
Then there is salvation in no other, for there is none other name
under heaven given among men, whereby we must be saved. 2. Christ
is pre-eminent in His offices. As a Prophet, He brings revelation
from the highest heaven. As a Priest, He offers the alone and
perfect sacrifice. As a King, He is without example. 3. Christ is
pre-eminent in His history. To Him all history converges, and in
His own it is summed up and transcended. He is the Lion of the
tribe of Judah; He is the Rose of Sharon and the Lily of the
Valley; He is the Pearl of Great Price; He is the Plant of Renown;
He is the Bread of Life; He is the precious Corner-stone. 4. What
Christ is to His people, He is alone. We have many friends, but
only one Redeemer; many earthly helpers, but only One who delivers
our souls from the lowest