Revelation 2:20 - Exposition

But I have against thee that thou sufferest . This is certainly fight. "A few things" ( ὀλίγα ) is an insertion in some inferior authorities. Others insert "many things" ( πόλλα ); the Sinaitic inserts "much" ( πόλυ ); while the best authorities have nothing between κατὰ σοῦ and ὅτι ; and then ὅτι must be rendered "that" rather than "because." The construction is the same as in Revelation 2:4 . There is a right and a wrong suffering; and the Church in Thyatira exhibits both. The enduring of tribulation ( ὑπομονή ) is commended; the toleration of evil ( ἀφεῖς ) is rebuked. It is not said that Jezebel receives sympathy or encouragement, but merely that she is let alone; her wickedness is left unchecked, and that is sinful. For this use of ἀφίεναι , comp. John 11:48 ; John 12:7 . It is difficult to decide between "the woman" ( τὴν γυνααῖκα ) and "thy wife" ( τὴν γυναῖκα σοῦ ), authorities being much divided; the balance seems in favour of the former. But even if "thy wife" be preferred, there is no need to understand Jezebel as indicating a distinct person. We are in the region of figures and metaphors. Perhaps all that is indicated is that the angel of the Church at Thyatira is suffering from the tolerated presence of a baneful influence, as did Ahab, "whom Jezebel his wife stirred up" ( 1 Kings 21:25 ). And if it is not certain that any individual false prophetess is signified, it is scarcely worth while to speculate as to who this individual is. Jezebel may be a person, or she may be a form of false doctrine personified. If the former, Jezebel is doubtless not her real name, but a symbolical name of reproach, and what her name and status were we have no means of knowing. In any case the error represented by the name is closely akin to that of the Nicolaitans and to "the doctrine of Balaam." Whatever differences of detail there may have been, all three made Christian liberty a plea for an antichristian licence which claimed to be above the moral Law. And she teacheth and seduceth. This is an independent statement, and must not, as in the Authorized Version, be made to depend upon "thou sufferest." For the construction τὴν γυναῖκα ιεζαβήλ ἡ λέγουσα , compare τῆς καινῆς ιερουσαλὴμ ἡ καταβαίνουσα ( Revelation 3:12 ). The word for "seduce," or "lead astray" ( πλανᾷν ), in the active is frequent in St. John, especially in Revelation ( Revelation 12:9 , Revelation 13:14 ; Revelation 19:20 ; Revelation 20:3 , Revelation 20:8 , Revelation 20:10 ; John 7:12 ; 1 John 1:8 ; 1 John 2:26 ; 1 John 3:7 ). A comparison of these passages will lead to the conclusion that the word implies seduction into error of a very grave kind. It is not clear whether "fornication" is to be understood literally, or, as often in the Old Testament, in the spiritual sense of idolatry. The former seems more probable. "My servants" means all Christians, as is clear from Revelation 7:3 and Revelation 22:3 ; it must not be limited to those in authority in the Church. (For "things sacrificed to idols," see notes on Revelation 22:14 .)