from: “The Addresses to the Seven Churches” by Hamilton Smith (unedited)
In order to rightly interpret the address to Thyatira, and the addresses that follow, it is important to see the characteristic differences between the first three addresses and the last four.
It is clear that the first three
Churches set forth the condition of the whole professing Church at three
successive periods of its history. Moreover, the general condition set forth by
these Churches does not continue throughout the Church's history; though,
indeed, the evils that develop, during the periods set forth by these Churches,
continue to mark the Christian profession for all time.
Thus the united testimony of the Church that marked the Ephesian period has passed away; though the loss of first love has ever since marked the Christian profession.
Again, the Church as a whole is no
longer persecuted as in the Smyrna period; though the leaven of Judaizing
teachers continues to work throughout Church history.
Moreover, the Church as a whole is
no longer marked by holding fast the Name of Christ, and maintaining the faith,
as in the Pergamos period; while, alas, it is still true that the profession as
a whole has lost the heavenly calling and become utterly worldly.
Coming to the last four addresses,
it will be noticed that, in the main, three things distinguish them from the
first three addresses. In the first place we find in the last four Churches the
coming of the Lord is either directly presented, or implied, for encouragement
or warning. Secondly, in each of these Churches we have a remnant distinguished
from the main professing body. Thirdly, in the last four Churches, the call to
hear what the Spirit says to the Churches, comes after the promise to the overcomer.
These three facts are deeply
significant. The first-the fact of the Lord's coming being brought before the
Churches-would indicate that the conditions set forth by the last four Churches
will continue to the end of the Church period. Furthermore, the fact that a
remnant is distinguished leads to the conclusion that there is no longer any
hope of recovery for the Church as a whole. In the first three Churches there
is held out the possibility of repentance, and thus a return to a right
condition. In Thyatira there is indeed the call to repentance, but it is
definitely stated "she will not repent" (JND). The increasingly
corrupt mass passes on to judgment, though out of the corruption God secures a
remnant for Himself. Finally, the fact of the appeal to the one with the
hearing ear, coming after the promise to the overcomer, is a further proof that
the Christian profession is so hopelessly corrupt that the one who hears will
no longer be found in the Church at large, but only amongst the overcomers.
While, however, it is important to
see the distinction between the first three and the last four Churches, it is
equally important to see the connection between the first three Churches and
Thyatira. In the period of the Church's history set forth by Ephesus, there was
still a united testimony before the world.
There was, however, the root of
all failure-the decay of first love to Christ. This solemn loss of first love
paved the way for the Church to descend to the level of the world.
In the following period of the
Church's history-set forth by Smyrna-the downward course of the public
professing body was, for a time, arrested by persecution from the world.
In the Pergamos period,
persecution having ceased, the decline in the condition of Christendom was
rapid. Already the Church had given up first love to Christ, now the Church
gives up her heavenly calling, and, ceasing to be a separate company, settles down
in the world where Satan dwells. The Church having thus accommodated herself to
the world, the world ceases to persecute the Church. The unholy alliance
between the Church and the world, leads the Church to adopt the practices of
the world, while the world puts on an outward profession of Christianity. Thus,
in this period, we see the formation of the worldly religious sphere known as
Christendom.
In the period set forth by
Thyatira there is a further advance in evil.
Under the figure of the woman
Keeping in mind these
characteristic differences between the addresses to the Churches, we shall be
better prepared
to consider the details of the address to Thyatira.
(vs. 18). Christ presents Himself
to this Church as "the Son of God who hath His eyes like unto a flame of
fire, and His feet like fine brass." The title Son of God in this
connection is deeply significant. We know from the Lord's own words to Peter
that Christ as the Son of God is the rock on which the Church is built.
Commencing with the Thyatira period we find the rising up of a system that sets
aside the Son of God and exalts a man to be the rock on which the Church is
built.
Further, Christ is presented as
One whose eyes are as a flame of fire, speaking of the searching penetrating
gaze from which no evil is hidden, and whose burning condemnation evil must
encounter. His feet are like fine brass, reminding us of the absolute firmness,
and inflexible righteousness, of the way He takes in dealing with the evils
discovered by His penetrating gaze.
(vs. 19). Following upon the
Lord's presentation of Himself, we have the Lord's commendation of His own. He
says, "I know thy works, and love, and faith, and service, and thine
endurance, and thy last works to be more than thy first" (N. Tn.). It is
exceedingly blessed that, in this dark day of the Church's history, the Lord
finds so much to commend. Neither in the Smyrna or Pergamos period were there
any works for the Lord's commendation.1 In the Smyrna period bitter persecution
called forth suffering for Christ's sake; but would hardly lead to active
works. In the Pergamos period, the Church, having found its dwelling in the
world, would hardly bring forth "works" that the Lord could commend.
In the Ephesian period there were indeed works that the Lord commends, but the
"love" and "faith" that were lacking in their works, are
found in the works of Thyatira. Moreover, the Lord says, "I know... the
last works to be more than the first" (N. Tn.). Their activity did not
wither under the prevailing corruptions, nor fade with the passing of time.
That such high commendation was
found in a day when the general condition of Christendom was so low, only
illustrates the truth that the greater the corruption of the professing mass,
the greater the energy and devotedness of the faithful few. The greatest saints
are found in the darkest day. Never was a darker day in Israel's history than
when the wicked Jezebel ruled. Idolatry filled the land; false prophets and
idolatrous priests swayed the mass; all was in disorder. Nevertheless, in that
dark day, there were seven thousand who had not bowed the knee to Baal; and
there were devoted men of God, like Elijah and Elisha, who were famed for
"works" that exceeded the works of any other saint of that
dispensation. In the story of the Church, history repeats itself. Again a
period arises which the Lord likens to the dark days of Jezebel, and again
amidst the wickedness of that time, there shine forth, against the darkness,
faithful individuals whose devotedness to Christ exceeds, perhaps, that of the
saints of any other period since Pentecostal days.
Of these devoted saints, one has
written, in moving words, as follows:
"How have the sorrows and
sufferings and labor and painful devotedness of the hunted but persevering
witnesses in the dark ages, occupied the mind and feelings of thoughtful Christians!
Nowhere, perhaps, is there a more deeply interesting story; nowhere longer and
more unwearied patience; nowhere truer, or perhaps so true, hearts for the
truth and for Christ, and for faithfulness to Him against a corrupt church, as
in the saints of the middle ages. Through toil and labor, hunted and punished
in spite of a system far more persevering, far better organized, than heathen
persecutions, violent as for a time they surely were; with no fresh miraculous
revelation, or publicly sustaining body, or profession of the church at large,
clothed with universal acknowledgment as such, to give them confidence; with
every name of ignominy that people or priest could invent to hunt them with,
they pursued their hemmed but never abandoned way, with divinely given
constancy, and maintained the testimony of God, and the promised existence of
the church against the gates of hades, at the cost of rest and home and life
and all things earth could give or nature feel. And Christ had foreseen and had
not forgotten it. Weakness may have been there, ignorance marked many of their
thoughts, Satan may have sought to mix up mischief with the good, and sometimes
succeeded; and men, at their ease now, delight in finding the feeble or faulty
spot, and perhaps succeed too; but their record is on high, and their Savior's
approbation will shine forth, when the books ease-loving questioners have
written on them will be as dust on the moth's wing when it is dead; and shame,
if shame can be where we may trust many of them may meet those they have
despised, cover their face. This the Lord owns in Thyatira. It made no part of
the church for men then. It makes none for many wise people now. It is the
first part for Christ" —John Darby.
(Vs. 20). Thus the Lord delights
to approve of these devoted saints amidst the gross darkness of the middle
ages. He will have a further word of encouragement for them; though first He
turns aside to pass judgment on that of which He so deeply disapproves. In
verses 20 to 23, there comes before us, under the symbol of Jezebel and her
children, the appalling condition which was the outcome of a worldly
ecclesiastical system that sought to rule Christendom.
To understand the spiritual
significance of the "woman Jezebel," we must recall the history of
Israel in the days of the actual Jezebel. Ahab was then king, who "did
evil in the sight of the Lord above all that were before him." His great
sin was that he took to wife the daughter of Ethbaal, King of the Zidonians.
Having entered into this worldly alliance he lost his place and authority as
king, and permitted this wicked woman to rule, even to writing letters in his
name, and subscribing them with his seal. Under her rule the whole country was
led into idolatry; false prophets of Baal were protected, and the prophets of
the Lord were persecuted.
This evil condition of the nation
of Israel, under the sway of Jezebel, is reproduced in the period of the
Church's history represented by Thyatira. As the outcome of the false alliance
of the Church with the world, in the Pergamos period, there arises a false
ecclesiastical system that seeks to dominate Christendom; that, like a
prophetess, professes to speak with divine authority, and communicate the mind
of God; that takes the place of "teacher" and "leader" of
God's people, for, says the Lord, "Thou sufferest... that woman... to
teach and to lead away my servants" (N. Tn.). Thus the Word of God, as
giving the mind of God, the Spirit of God as being the Teacher, and Christ as
the Head and the Leader of His people, are set aside by the substituted teaching
of this evil system.
Furthermore, under the figure of
fornication, this evil system leads into unholy alliances with the world, and
into communion with idolatrous things which have a direct link with Satan.
Thus in one short message to the
Angel of the Church in Thyatira, the Lord sums up the outstanding features of
that fearful ecclesiastical tyranny which, having its extreme expression in
Rome, dominated Christendom in the dark ages, and continues in that system, and
in the allied movements symbolized as children of Jezebel, to the end of the
Church period.
(vs. 21). Space was given for
repentance; but, says the Lord, "She will not repent" (N. Tn.). To
Ephesus it was said that unless there was repentance the candlestick would be
removed. Here there is no mention of the candlestick, showing that the system
represented by Jezebel was not acknowledged as a light for Himself.
(vss. 22-23). The Lord proceeds to
pass judgment upon this false system; those associated with her; and her
children. This vile system will come into "great tribulation." This
surely looks on to the time, foretold in greater detail, in Rev. 17 and 18,
when the revived Roman Empire will, as the instrument of God, destroy this
system. Two classes will share her judgment: first, those who are found in
unholy association with her-the kings of the earth, and the merchantmen who, to
further their interests in this world, recognized, and entered into alliance
with, her (ch. 18:9). Second, there are those who are spoken of as "her
children." It is not inferred that any of God's children are found in this
company. They are the direct offspring of this vile system-a class that, like
Jezebel, make a profession of religion, but are pure idolaters. Such come under
absolute judgment. They are killed with death- complete separation from God.
They are not permitted to subsist longer on earth.
It is in vain that men throw a
halo of religious fervor around this system, or seek to hide its fearful evil
under an atmosphere of human kindness, and the glamor of false sentiment, for
all the Churches will know that the Lord is One who searcheth the reins and
hearts. His eyes, as a flame of fire, will discover the guiding principles, and
the hidden motives, that determine the policy of this fearful system. And the
One whose feet, like fine brass, tread a path of absolute righteousness, will
give unto every one according to his works.
(vss. 24-25). Having condemned
this terrible evil, the Lord turns again to those, whose love, and faith, and
patience, He has already approved. Here for the first time we have a remnant
distinguished from the corrupt mass. They have refused the idolatry, and
worldly alliances of this false system, by which they are surrounded; they have
not known the depths of Satan that are concealed in a system under which
Jesuitism, the Inquisition, indulgences, and the confessional can flourish.
In the midst of the gross darkness
of this satanic system it was much in God's sight that any should be found,
marked by faith, love, endurance, and works, that have the Lord's approval.
Upon such the Lord will lay no other burden-words that would imply they had
heavy burdens to bear. Refusing the doctrine of Jezebel, brought them into
constant suffering and persecution. In such circumstances all that the Lord
looks for is that they "hold fast" that which they have until He
comes.
They were hardly in a position to
make any advance into the deep truths of Christianity; but the Lord does lay
upon them the responsibility of holding fast the light they have. This was a
measure of light that enabled them to refuse the teaching of Jezebel, escape
the depths of Satan, and walk in practical piety.
Here, too, for the first time, in
the course of these addresses, the Lord holds out the hope of His coming. The
Lord's coming was ever the proper hope of the Church; the mention, however, of
this blessed hope at this juncture indicates that the decline of the Church has
reached a stage at which there is no longer any possible recovery for the mass
of the Christian profession. Whatever revivals the Lord may grant, for the
Lord's people, as a whole, there will henceforth be no recovery, until the Lord
comes. There is nothing but judgment for Jezebel, and nothing but the Lord's
coming for the godly remnant. To such there is no promise held out of any
amendment in the Church; their hope is directed to Christ outside this scene,
and His coming to take His people to Himself.
(vss. 26-28). The promise to the
overcomer reveals a blessed prospect to the one who "holds fast"
amidst the abominations of Jezebel. The Church in Thyatira is the only one to
whom the Lord adds an additional charge to overcoming. Thus He says, "He
that overcometh and keepeth My works." It is as if the Lord would leave no
question as to what is implied in overcoming this fearful system. It would seem
that amidst the gross darkness of a system that takes the Word of God from
believers, the Lord does not expect the overcomer to be distinguished by a deep
knowledge of His Word; but this at least He does look for, that they should be
marked by practical piety, and thus keep His works until the end. Moreover, in
speaking of "My works," the Lord reminds us that, in His path, He
ever did the will of God, as He could say to the Jews, "I do always those
things that please Him."
Such will have power over the
nations. The power over the world by which this ecclesiastical system sought
its own advancement and glory during the absence of Christ, the godly
persecuted overcomer will have at the coming of Christ. The overcomer will moreover,
not only have power, but he will exercise power; he will rule with a rod of
iron in the day when Christ deals with His enemies in absolute destruction,
even as the vessels of a potter are broken to shivers.
Moreover, such will have "the
morning star." Not only will they share the glorious reign of Christ, but
they will enjoy a present knowledge of Christ, before He comes. The day star
will arise in their hearts. Christ, as the Sun of righteousness, will arise
upon this world with healing in His wings, but the day star shines before the
rising of the sun. The overcomer will know and enjoy Christ as the Morning
Star, before He shines before the world as the Sun of Righteousness.
The photo only is my insertion.
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