Category: Holy Bible Book

In Revelation 2:18-29 Jesus sends His message to the church of Thyatira. Thyatira was a wealthy town on the Lycus River in the Roman province of Asia (modern-day Turkey).

The message was from the Lord Jesus Christ through an angel (or “messenger”): “To the angel of the church in Thyatira write . . .” (Revelation 2:18). This was not John’s message to the Thyatiran believers; it was a message from the Lord. The description at the end of verse 18 verifies the author of this message is Jesus Christ: “The words of the Son of God, whose eyes are like blazing fire and whose feet are like burnished bronze.” This description removes any doubt of the identity of the One giving the message.

After identifying Himself, Jesus affirms the church’s positive actions: “I know your deeds, your love and faith, your service and perseverance, and that you are now doing more than you did at first” (Revelation 2:19). Five qualities are listed: 1) love, 2) faith, 3) service, 4), patient endurance, and 5) greater works.

Next, Jesus notes their sin: “Nevertheless, I have this against you: You tolerate that woman Jezebel, who calls herself a prophetess. By her teaching she misleads my servants into sexual immorality and the eating of food sacrificed to idols” (Revelation 2:20). Apparently, a false prophetess was leading believers into compromise. The church was engaging in sexual immorality and dabbling in idolatry. It is possible that “Jezebel” was her real name, but it is more likely the name was a metaphorical reference to the Jezebel of the Old Testament—another idolatrous woman who opposed God’s ways. Rather than rebuke this false teacher and send her out of the church, the believers in Thyatira were allowing her to continue her deception.

Jesus pronounces judgment on this “Jezebel” and calls the church of Thyatira to repent of their sin: “I will cast her on a bed of suffering, and I will make those who commit adultery with her suffer intensely, unless they repent of her ways. I will strike her children dead” (Revelation 2:22-23).

Then Jesus encourages those who had remained faithful: “Now I say to the rest of you in Thyatira, to you who do not hold to her teaching and have not learned Satan’s so-called deep secrets (I will not impose any other burden on you): Only hold on to what you have until I come” (Revelation 2:24-25). The faithful believers did not fall into Satan’s trap, and they only needed to remain faithful until Christ’s return.

Jesus lists His promises to the believers in Thyatira: “To him who overcomes and does my will to the end, I will give authority over the nations—‘He will rule them with an iron scepter; he will dash them to pieces like pottery’—just as I have received authority from my Father. I will also give him the morning star” (Revelation 2:26-28). These blessings would include 1) authority over the nations, 2) victory over all enemies, and 3) the morning star. This morning star is Jesus Himself, as Revelation 22:16 reveals. Jesus will give Himself to His church, and they will fellowship together forever.

Revelation 2:12-17 continues with the third of seven messages to the churches of Asia Minor (modern-day Turkey) during the apostle John’s time. Each of these messages includes a specific word to a specific church, but there are also lessons applicable to the lives of believers today. This third letter is to the believers in Pergamum (or Pergamos), which was a beautiful and art-filled city in the province of Asia built along two tributaries of the Caicus River. Pergamum was a center for the worship of Dionysus, Zeus, and other pagan gods.

The message to the Pergamene church was from the Lord Jesus Christ, specifically addressed to the “angel” (or “messenger”) of the church: “And to the angel of the church in Pergamum write: ‘These are the words of him who has the sharp, double-edged sword’” (Revelation 2:12). This was not John’s message to the believers at Pergamum; it was a message from Jesus Christ. The depiction of Jesus holding a sharp, two-edged sword refers to the Lord’s readiness to bring judgment (cf. Revelation 1:16).

First, Jesus affirms the church’s positive actions: “I know where you live—where Satan has his throne. Yet you remain true to my name. You did not renounce your faith in me, even in the days of Antipas, my faithful witness, who was put to death in your city—where Satan lives” (Revelation 2:13). The Pergamene believers lived in a difficult place, surrounded by pagan influences, yet they held fast to Christ’s name and did not deny Him during difficult times.

One Christian in Pergamum named Antipas is mentioned as a “faithful witness.” Church tradition says that Antipas was a physician suspected of secretly propagating Christianity. The Aesculapians (members of the medical guild) accused Antipas of disloyalty to Caesar. Upon being condemned to death, Antipas was placed inside a copper bull, which was then heated over a fire until it was red-hot.

The church was not perfect, however, and Jesus took note of their sin: “Nevertheless, I have a few things against you: You have people there who hold to the teaching of Balaam, who taught Balak to entice the Israelites to sin by eating food sacrificed to idols and by committing sexual immorality. Likewise you also have those who hold to the teaching of the Nicolaitans” (Revelation 2:14-15). The “teaching of Balaam” is explained in the context, as Christians were eating food that had been sacrificed to idols (religious compromise) and committing sexual immorality (moral compromise). The original Balaam’s deceitful work is described in Numbers 25:1-3 and Numbers 31:15-16. The Nicolaitans are mentioned only in this letter and in the letter to the Ephesian church (Revelation 2:6). They were likely a group similar to those who held the teachings of Balaam, though the exact nature of their doctrine and practice is unknown.

Jesus then issues a clarion call to repent of their sin: “Repent therefore!” (Revelation 2:16). Our Lord hates religious and moral compromise. He calls His people to live differently.

Jesus notes the judgment that would take place if the church of Pergamum did not repent: “I will soon come to you and will fight against them with the sword of my mouth” (Revelation 2:16b). The Nicolaitans and those who were teaching Balaam’s error would be destroyed, along with their followers, from the congregation at Pergamum. Jesus desires purity among His people, and we have a responsibility to remove false teachers from the church.

Jesus makes a final promise to the believers in Pergamum: “To him who overcomes, I will give some of the hidden manna. I will also give him a white stone with a new name written on it, known only to him who receives it” (Revelation 2:17). The three blessings are hidden manna, a white stone, and a new name. The precise explanation of these three items is disputed; however, all three blessings must concern the believer’s victorious reign with Christ, consistent with the blessings bestowed on the other six churches of Revelation 2–3. The “hidden manna” is likely an allusion to the manna hidden in the Ark of the Covenant, representative of God’s faithful presence and sustenance. The “white stone” could be a reference to the stones used for entrance into temple events in ancient times or to one of the stones on the high priest’s breastplate (Exodus 28:21), although the exact meaning of the stone is uncertain.

Smyrna was a large, important city on the western coast of Asia Minor, famed for its schools of medicine and science. The words of Jesus to the church in Smyrna in Revelation 2:8-11 offer insight into the life of a first-century congregation, and there are many applications for today’s believers.

The message was from the Lord Jesus Christ: “These are the words of him who is the First and the Last, who died and came to life again” (Revelation 2:8). The identity of the first and the last and the resurrected one could only be Jesus Christ (see Revelation 22:13).

Jesus starts by acknowledging their trials: “I know your afflictions and your poverty—yet you are rich! I know the slander of those who say they are Jews and are not, but are a synagogue of Satan” (Revelation 2:9). In their physical poverty, however, the church of Smyrna was “rich”; that is, they had spiritual wealth that no one could take away (Matthew 6:20).

As for the identity of the “synagogue of Satan,” there are a couple of views. One is that this was a group of Gentiles who called themselves “Jews” (i.e., the chosen people of God). Instead of following Judaism, however, these self-proclaimed “people of God” worshiped the Roman emperor and spoke out against the Christians in Smyrna.

Another view is that the “synagogue of Satan” was a group of physical Jews who followed tradition and the Mosaic Law yet in reality did not know God. They were “not” Jews in the sense that they did not have the faith of their father Abraham (Luke 3:8; John 8:40), and they were “of Satan” in that they had rejected Jesus Christ (John 8:44). Jesus dealt with many such religious leaders, as did the apostle Paul (Matthew 23; Acts 18:6). In fact, Paul differentiates “true” (spiritual) Jews from those who can only claim a physical connection to Abraham: “A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical. No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code” (Romans 2:28-29).

Adding weight to the latter view is the fact that Polycarp was martyred in Smyrna around A.D. 155. At Polycarp’s trial, the unbelieving Jews of Smyrna joined with the pagans in condemning him to death. Eusebius writes that “the Jews, being especially zealous . . . ran to procure fuel” for the burning (The Ecclesiastical History 4:15).

After commending the church in Smyrna for their spiritual victories, Jesus warned of coming persecution: “You are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days” (Revelation 2:10). Some of the church members would be imprisoned, and this wave of persecution would last for ten days. However, Jesus gives hope to His church: “Do not be afraid,” He says. The Smyrnan believers would have the courage to face the trial (Matthew 5:11-12).

Jesus calls them to remain faithful in their suffering: “Be faithful, even to the point of death, and I will give you the crown of life” (Revelation 2:10). Here, a specific crown is mentioned for those who die as a result of suffering for Christ. This same “martyr’s crown” is also mentioned in James 1:12: “Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him.”

Jesus makes a final promise to the believers in Smyrna: “He who overcomes will not be hurt at all by the second death” (Revelation 2:11). The overcomers, or “conquerors,” refer to all believers (1 John 5:4-5). The second death is a reference to the final judgment of the wicked (Revelation 20:6, 14; 21:8). Believers will not be hurt “at all” by that judgment; their sin was judged at the cross, and, in Christ, there is no more condemnation (Romans 8:1).

Ephesus, located in modern-day Turkey, was an important city in the ancient world. The New Testament features the church at Ephesus in three places. These include Paul’s missionary work in the city (Acts 19:1–20:38), the Letter to the Ephesians—which he wrote about five to ten years after leaving the city—and Jesus’ message to the church recorded by John in the book of Revelation (Revelation 2:1–7).

The first reference to Christian ministry in Ephesus was when Paul left the husband-and-wife team, Priscilla and Aquila, to serve in the city. This occurred at the end of his second missionary journey. Luke writes, “They arrived at Ephesus, where Paul left Priscilla and Aquila. He himself went into the synagogue and reasoned with the Jews” (Acts 18:19). Priscilla and Aquila had a great understanding of Scripture and showed a desire to disciple others (Acts 18:26).

Paul returned to Ephesus on his third missionary journey (Acts 18:21; 19:1–41). Once there, he began teaching about baptism in Jesus’ name (Acts 19:1–7). His pastor’s heart and his focus on Jesus characterized his ministry in the city. By doing so, Paul built on the work of Priscilla and Aquila and helped lay a foundation for a church in the city.

Shortly after his arrival in Ephesus, “Paul entered the synagogue and spoke boldly there for three months, arguing persuasively about the kingdom of God” (Acts 19:8). After receiving opposition inside the synagogue, he started to talk to people outside it (Acts 19:9). Paul did this “for two years, so that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord” (Acts 19:10).

In addition to facing persecution from Jewish leaders, Gentiles opposed him, too. Paul’s preaching was so fruitful that it disrupted the financial stability of Ephesus. Making and selling idols was important to the city’s economy. Upset at their loss of income, a group of Ephesians caused “a great disturbance” and rioted (Acts 19:23). After many hours, the unrest calmed down when a city official declared that Paul hadn’t broken any laws (Acts 19:35–41).

When Paul finally left Ephesus for Macedonia (Acts 20:1), he had served in the city for three years. Priscilla and Aquila, Apollos, and Paul had laid a strong foundation for the church in the city.

Yet Paul did not leave the church at Ephesus without a leader. He charged Timothy to serve there. He specifically told him to oppose false teaching: “As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain people not to teach false doctrines any longer” (1 Timothy 1:3). This reveals that the church, though having a firm foundation, was a work in progress as it corrected unbiblical teaching (1 Timothy 1:4) and confronted unbiblical leaders (1 Timothy 1:20).

Around 60 to 62 AD, Paul wrote a letter to the church at Ephesus while in prison in Rome (Ephesians 1:1, 3:1). The six-chapter letter has two sections: Chapters 1-3 focus on Christian theology, while chapters 4-6 focus on Christian living. Two primary themes in Ephesians are the unity that Jews and Gentiles have through Jesus (Ephesians 3:6) and the spiritual warfare Christians experience with Satan and demons (Ephesians 6:10–17).

About 30 years after Paul wrote Ephesians, John wrote Revelation. In chapters two and three of the book, John addresses seven different churches, including the church at Ephesus (Revelation 2:1–7). In the passage, John praises the church’s hard work, perseverance, and intolerance of false teachers (Revelation 2:2–3). He also criticizes them: “Yet I hold this against you: You have forsaken the love you had at first. Consider how far you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place” (Revelation 2:4–5). Jesus’ words show that the church had grown since Paul’s time, but that it still had work to do.

Ephesus was politically, religiously, and economically influential in the Roman Empire. Because of this, the presence of a church in the city was spiritually and culturally significant.

John, also known as John the Apostle or John the Divine, holds a distinguished position in Christian history as one of the twelve disciples of Jesus Christ. His authorship of the Book of Revelation, often referred to as the Apocalypse, is a testament to his profound spiritual insight and visionary experiences. The book itself opens with the statement, “The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known by sending his angel to his servant John” (Revelation 1:1).

John’s role in writing the Book of Revelation transcends that of a mere scribe or recorder of events. Instead, he emerges as a conduit for divine revelation, tasked with conveying profound messages and prophetic visions to the early Christian communities. His encounters with heavenly beings, such as the angel who guided him through the apocalyptic visions, underscore the mystical and transcendent nature of his authorship.

The Book of Revelation reflects John’s unwavering commitment to bearing witness to the transformative power of faith amidst tumultuous times. His experiences, including being exiled to the island of Patmos, where he received the divine revelations, imbued his writing with a sense of urgency and conviction. Through vivid imagery and symbolic language, John articulated his profound insights into the cosmic struggle between good and evil, the ultimate triumph of righteousness, and the promise of a new heaven and earth.

John’s distinctive voice and unwavering faith permeate the text, infusing it with a sense of authority and spiritual resonance. His role in writing the Book of Revelation extends beyond that of a mere chronicler; he emerges as a visionary messenger, entrusted with the sacred task of illuminating the divine mysteries and unveiling the eschatological realities that continue to captivate and inspire readers across generations.

In essence, John’s role in writing the Book of Revelation embodies the convergence of human agency and divine inspiration, resulting in a profound and enduring testament to the enduring power of faith, hope, and the triumph of good over evil.