Revelation 2:18-29 - Homiletics

Thyatira: victors for Christ reigning with him.

In some respects this letter is very similar to the last. In one respect it is unique. Its similarity arises from the fact that in Thyatira, as in Pergamos, there was much that was excellent clogged with much that was impure; that the Saviour stood before the Church as a heart-searching Saviour; that unless the evil were put away the Church would be severely judged, as a lesson and warning to the Churches round about; that the evil ones themselves would be visited with tribulation and with death; that the only burden which the Lord would put on the Church was that it should put away the evil and hold fast the good "until he come." The feature in this epistle which is absolutely unique is the remarkable promise which is given to "him that overcometh"—a promise, verbally at least, unlike any other in the New Testament, and one which has given rise to some interpretations which are totally repulsive to Christian feeling, and alien from the spirit of the Word. And we confess that it would not surprise us if some Christian should say, "Either I do not understand this promise, or else its fulfilment would be little joy to me; to promise me that I should 'rule the nations with a rod of iron,' is to promise me something from which I altogether shrink. I have no wish to break people into shivers." We are the more anxious, therefore, to clear up this part of the epistle (the only intricate one), since some, of coarser mould than others, have gathered therefrom that it would be the work of the righteous, in the millennium, to go about, sword in hand, slaying the wicked! One hopes it is not irreverent to say, we trust other work will be ours. We should lose the spirit of the promise in the letter if we were to put any such interpretation thereon; we should be guilty of neglecting to compare Scripture with Scripture. Undoubtedly, Christ promises to the victor power over the nations. Whether or no it would be a blessing for us to have it must depend on what the power, or authority, is. There is the power of the sword as wielded by the warrior; the power of the sceptre in the hands of a king; the power of the staff as borne by a shepherd; and the power of the truth in the mouth of a faithful witness. To ascertain which kind of power is here intended, we must advance slowly and thoughtfully, and in harmony with the whole Word of God. For to attempt to interpret the words as if they stood absolutely alone, and out of appropriate relation to the entire revealed plan of God, would be foolish and even reckless.

I. THE LORD JESUS CHRIST HAS RECEIVED FROM HIS FATHER POWER ( ἐξουσία ) OVER THE NATIONS . Since the promise is "to him will I give … as I also have received of my Father," it is all important, for the elucidation of the promise, that we should see what this authority is which Christ has received. We are told in the following passages: John 17:2 ; Psalms 2:7-10 ; Psalms 132:11 ; 2 Samuel 7:11 , 2 Samuel 7:12 ; Isaiah 9:6 , Isaiah 9:7 ; Jeremiah 23:5 ; Acts 2:29-36 ; Acts 5:31 ; 2 Peter 3:1-18 :22; 1 Corinthians 15:25 , etc. We must allow no such falsification of Scripture as is involved in the affirmation that the kingdom of Christ is not yet in being. For the word εἴληφα ( 1 Corinthians 15:27 ) is decisive against that. The kingdom of Christ has, indeed, varied stages of development. There is the present state of things, during which our Lord is subduing evil by the Word of his grace and the Spirit of his power. The next stage of it will be reached when "he hath put all enemies under his feet." The final development of it (so far as revealed to us) will be in the heavenly state. There is, however, one special method of Christ's ruling which is here specified. In 1 Corinthians 15:27 , ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ ; but in Psalms 2:9 the same verb is used ( LXX .), and is translated "break"— ποιμανεῖς αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ . Again, in Micah 7:14 it is also used, and is there translated "feed,"— ποίμαινε λαόν σον ἐν ῥάβδῳσου . So Micah 5:4 , καὶ ποιμανεῖ τὸ ποίμνιον αὐτοῦἐν ἱσχύῖ κυρὶος . Thus the same word is rendered "break," "tend" "feed," "rule." The fact is that the Lord is regarded as a Shepherd of the flock. The shepherd's care is to "tend" the flock; in doing this he feeds and leads the sheep, and breaks the power that would ravage among them. This is precisely the case with the Lord Jesus as the Shepherd and Bishop of souls. He feeds, leads, and rules his own, and breaks the opposers' power. He will rule in judgment; "he will not fail nor be discouraged till he hath brought forth judgment unto victory." His Word is the "rod of his strength;" his Spirit is the breath of his power.

II. THE LORD JESUS AND HIS PEOPLE ARE UNITED IN A CLOSE FELLOWSHIP OF WAR AND OF VICTORY . Even now they are planted together, crucified together, dead, buried, risen, sitting, living together; and they are destined hereafter to be glorified together. They are one with him in heart, life, and suffering; they will be united with him in triumph and in glory. From this point of view, is not the puzzling and repelling aspect disappearing from this promise? and does it not begin to gleam with glory? Out of this present oneness with Christ, the fulfilment of the promise in the text must certainly come. Several steps of thought will show this.

1 . Those who are contending with sin without and within are fighting for Christ. To them life's great conflict is all for Christ. And to them the world and life seem to have naught in them that is worth all the responsibility and care of a battle, save as Christ is coming thereby to be enthroned in, and the evil one dethroned from, the hearts of men. The life of the individual Christian, and the collective life of Churches, are of value only as they help on this end.

2 . Wherever souls are won for Christ believers share the joy of their Saviour's victory. It is, in fact, a triumph for them when their Lord wins any trophies of honour. For them to live is Christ. Their joys are indissolubly bound up with that of their Saviour.

3 . Believers are constituted by Christ as a great commonwealth of kings and priests unto God. Priests, to lead men to God; kings, to sway them for him. With the sceptre of a right royal dominion they are to sway the world for Jesus, and we hesitate not to say they are doing it.

4 . Christians are an army of warriors as well as a powerful commonwealth. ( Ephesians 6:1-24 .) Their weapons are not carnal; but they are mighty through God. Their watchwords are, "The Word of God only!" "The cross of Christ only! The might of the Spirit only!"

5 . Christians will win the day; and the day of Christ's triumph will be the day of theirs. They will lift up their heads when the enemy has fled.

6 . Their ultimate triumph will involve the "breaking to shivers" of all opposition. "If we suffer, we shall also reign with him." Having been coworkers with him, we shall have taken part in crushing his enemies and ours. And we must not lose sight of the promise, "And I will give him the morning star." Christ says elsewhere," I am … the Morning Star." So that the promise is equivalent to, "I will give him myself." Yes. But as a morning star. When the long and weary struggle is over, and the dark night of sin has passed away, then will be seen, distinct and clear, ere break of day, the star heralding the approach of morn. From the obscurity of the conflict Christ shall shine forth in clear and cloudless splendour, blest presage of a heavenly day which no dimness shall obscure, no sin shall mar, no night shall close. And then—then, where will they be who have raged against our Lord and against his Christ? "As the vessels of the potter they shall be broken to shivers!" Then the dominion shall belong to the saints of the Most High. They "which have followed" him, "in the regeneration, when the Son of man shall sit upon the throne of his glory, they also shall sit upon twelve thrones, judging the twelve tribes of Israel." What may be the detail of all this none may venture to say. But the principles on which that share in Christ's sway will be based, and the methods by which it is even now being wrought out, are perfectly clear, and are intended to have an inspiring influence upon Christian workers and warriors. For note:

"For right is right, since God is God,

And right the day must win;

To doubt would be disloyalty,

To falter would be sin."