Revelation
THYATIRA (continued)
Thus she is described here simply as one that calls herself
a prophetess, and the effect of her false prophecy is given as seducing to
fornication and idolatry; but the history referred to by no means gives us
Jezebel as a prophetess. She is a queen, and an idolatrous queen, but this the
Jezebel of Thyatira was surely not. Yet in the promise to the overcomer we have
evident allusion to a reign over men on earth, which helps us easily to
understand that the thought of queenly power is really meant to be implied in
the name as used. For the promise, as we see in all these cases, has reference
to the state of things in which the overcoming is to be. Here he who overcomes
waits in fruitful patience, till he shall reign with Christ. How significant if
in that scene which is the full realization of what is in the Lord’s mind
here, the false church is reigning! Babylon, too, in the after-churches reigns
a queen, and thus these two passages are linked together.
Babylon also
is red with the blood of the saints and with the blood of the martyrs of Jesus;
and here again is a character of the woman which we could not expect to find in
the Thyatiran assembly. But the name "Jezebel," interjected in the address,
recalls at once to our minds the persecutor. And we need all this to bring out
the full meaning of the address. On the other hand, the fourth parable of
Matthew says nothing of the queen or of the persecutor, while it speaks clearly
of the self-assumed prophetess. Thus the address to Thyatira binds together
these two other prophesies, and the three throw their concentrated light upon
the solemn reality which is presented to us.
Rome it surely is, drawn
with the few bold strokes of a master-penci1, - Rome as the Lord Himself sees
and judges it. Good it is, and necessary, to take our estimate of her from the
Word of God itself rather than from the judgments of men, shifting and unstable
as they have ever proved. The judgment of God abides, and the day that is
coming will only affirm its decisions, unutterably solemn as indeed they are.
How dare we indulge the false liberality so common in this day in presence of
the awful threatenings of the passage before us? "And I gave her space to
repent of her fornication, and she repented not. Behold, I will cast her into a
bed, and them that commit adultery with her into great tribulation, except they
repent of her deeds. And I will kill her children with death; and all the
churches shall know that I am He that searcheth the reins and hearts; and I
will give to every one of you according to your works." Thus the pitiless
persecutor of God’s people shall find sure doom from His hand at last; and
with that judgment all heaven will be in sympathy: "I heard as 1t were the
voice of a great multitude in heaven, saying, ‘Halleluiah! Salvation and
glory and power unto the Lord our God, for true and righteous are His
judgments; for He bath judged the great whore, which did corrupt the earth with
her fornication, and hath avenged the blood of His servants at her hand.’
And again they said, ‘Halleluiah!’ And her smoke riseth up forever
and ever."
No true charity can possibly soften down the terms of divine
judgment here pronounced, but will rather echo the call of mercy in the
meantime: "Come out of her, My people, that ye be not partakers of her sins,
and that ye receive not of her plagues."
Yet it is quite possible to
judge Rome without hesitation, and to partake, nevertheless, in what are the
works of Rome. We must remember, therefore, that Rome is the "mother of harlots
and abominations of the earth." Principles can be received and followed which
are essentially Romish, while we reject the full development of them in the
canons of the Council of Trent or the creed of Pope Pius IV. The features of
popery, if carefully noted here, will often be found under the guise of
Protestantism. And there is a tendency in them to reproduce themselves
together. Take Irvingism, in which, in the most startling manner, all the
doctrines of popery (without the pope) have sprung up into a precocious
maturity: and here, even the claim of infallibility is found, though the pope
is not: there is the voice of the woman calling herself a prophetess, whether
the woman’s name be "Jezebel" or not.
But in modified forms, the
features of Rome may be found where there is no pretension to infallibility,
and none at all to worldly supremacy for the Church as such. Wherever the
teaching of the Church is maintained as authoritative, though it be over a body
of Christians who make no claims to catholicity, or to succession after the
Romish manner, and who do not propose to add to the Word of God, but to be
guided by it, - still, even here the voice of the woman is heard, although the
woman’s name be certainly not "Jezebel." Yet here, not only the churches
of the Reformation, but all churches almost, stand. Nay, it is considered even
that there is no sure guarantee for orthodoxy where this is not so. And indeed
it cannot be denied that the abolition of creeds has been very often loudly
urged by those who desired latitude as to the most positive doctrines of the
Word itself. The deniers of eternal punishment have contended for it; the men
who put the inspiration of Scripture on the same footing with the inspiration
of Shakespeare; the people who to retain Christianity must leave out Christ.
All these, in their various pleas against the stiffness of a creed that they
refused, have furnished the most convincing arguments for its necessity.
Nor do I now propose to deal with these arguments; they will come before us
properly elsewhere. It is nevertheless true that, according to Scripture, the
Church never teaches. God teaches by His Spirit, and the one authoritative
teaching is that of the inspired Word, - truly authoritative, because absolute
truth itself. This much is true in Jezebel’s false claim, that infallible
teaching alone can demand obedience, as alone it can implicit faith. Allow
that the guide may lead astray, and how can you require men to follow her? "If
the blind lead the blind, shall they not both fall into the ditch?"
But
the creeds are to be submitted to because they may be proved by Scripture, "by
most certain arguments," it is said. Well, if Scripture be so certain and so
authoritative, what need of any thing else? I believe indeed that it is certain
and all-sufficient, and thus the argument proves too much. Why seek to make
certain what is already so, or give authority to what is already and only
authoritative? In so doing, Scripture is dishonoured in the very method by
which you would honour it. Its own testimony is, that it is "given by
inspiration of God, and profitable for doctrine, for correction, for reproof,
for instruction in righteousness; that the man of God may be perfect,
thoroughly furnished unto all good works." But the authoritatively imposed
creed actually takes away the appeal to Scripture, becoming itself the only
permissible appeal. If there be error in the creed, it will have to be
maintained as carefully as the truth in it. If there be defect in the creed,
the Scripture cannot be allowed even to supplement it. It is, in short,
completely displaced from its rightful supremacy over men. The conscience is
not allowed to be before God, and the most godly are just those who will be
forced most into opposition against the human rule thus substituted for the
divine. This we shall have to look at further at another time, however. But it
is evident that Jezebel is right thus far, in that she connects her right of
rule over the people of God with the infallibility of the prophetess. She
displays, however, the falsity of her pretension by her refusal to submit her
claims in this respect to be judged by that which she owns herself to be the
Word of God. Her infallibility must not be tested, but received: whereas
Scripture itself, with a claim no less absolute, on that very account submits
to every possible test, assured that the more complete the test, the more will
this claim be manifested and made good. The true coin fears not the test which
would at once expose the counterfeit. Faith in Rome is credulity and
superstition only: faith in Scripture is intelligent, reasonable, and
open-eyed.
In Scripture, the Church does not teach at all. The prophets
speak, and the rest "judge." The Word itself is the rule by which all is
judged, and the conscience is kept directly in the presence of God Himself. All
are exercised as to what is spoken: they are to take heed what they hear, as
well as how they hear. This exercise is necessary to maintain the soul in vigor
and in dependence. Vigilance, the constant habit of reference to God, and
walking before Him are to be ever emphasized and insisted on. We tend
continually to follow human authorities and traditional teachings, which God
has continually to break through for us, sending us afresh to His Word, that
our faith may not stand in the wisdom of men, but in the power of God. Thus
alone true spiritual health is realized and preserved.
Church teaching
is one mark, then, of what in Rome has only come to full maturity. The seed is
scattered widely, and found in the most diverse places. Another thing often to
be met with independently is yet, quite similarly to this, the germ of
what is fully developed only in Rome. This is the claim for the Church of
rightful supremacy over the world.
In Rome, it is outspoken and
defiant. Jezebel reigns as a queen, and is no widow, and shall see no sorrow.
With her foot upon the necks of kings, she can apply to herself the words which
belong to Christ- "Thou shalt tread upon the lion and the adder; the young lion
and the dragon Thou shalt trample underfoot." This needs, of course, no
comment; but how many are there, on the other hand, who sincerely believe that
Christians should have their place in the government of the world, - nay,
should control it! Who, in fact, so fitted? and what could be so desirable for
the world itself?
They do not see that the world is never to be subject
to Christ until He take possession of it with the rod of iron; that Satan is
its prince and god, never to be cast out until the Lord comes Himself from
heaven; that the world remains, therefore, in steadfast opposition to what is
of God, and Christianity, if it root itself in it, only becomes corrupted by
it, and not its purifier. The yoke with unbelievers, which these principles of
neces. sity bring about, is what at the start forfeits for the child of God the
enjoyment of the child’s proper place. "For what fellowship hath
righteousness with unrighteousness? or what communion hath light with darkness?
or what concord hath Christ with Belial? or what part hath he that believeth
with an unbeliever? and what agreement hath the temple of God with idols? For
ye are the temple of the living God, as God bath said, ‘I will dwell in
them and walk in them, and I will be their God, and they shall be My people.
Wherefore come out from among them, and be separate; and touch not the unclean
thing, and I will receive you, and will be a Father to you; and ye shall be My
sons and daughters, saith the Lord Almighty."
In Jezebel, the full
maturity of these principles is reached, and the Church attains its rule over
the world; but in so doing, it has entirely changed its character. It is no
longer the true Church, but the false, although in historical succession with
the true. The world’s principles have leavened it; it shelters the unclean
"birds of the air," the followers of the "prince of the power of the air;" the
true followers of Christ are hunted down and destroyed; and their only hope is
here the coming of the Lord Himself, which now for the first time in these
addresses becomes the Star of promise. "But unto you I say, even unto the rest
in Thyatira, as many as have not this doctrine, and which have not known the
depths of Satan, as they speak; I will put upon you none other burden: but that
which ye have already hold fast till I come. And he that overcometh, and
keepeth My works unto the end, to him will I give power over the nations: and
he shall rule them with a rod of iron; as the vessels of a potter shall they be
broken to shivers; even as I received of My Father. And I will give him the
morning star."
Here is, plainly, the attitude of faith declared in
contrast with Jezebel’s claim of rule. Rule! yes, we are to have it when
the Lord comes, - not before. The reign of the saints is to be with Christ, and
although it is true that He now reigns, it is upon the Father’s throne - a
throne which cannot be shared with men. It is impossible, therefore, that
Christians can reign now. When as Son of Man He takes His own throne, then
indeed they shall be associated with Him. This is in the promise to the
overcomer in Laodicea: "To him that overcometh will I grant to sit with Me in
My throne, even as I also overcame, and am set down with My Father in His
throne."
In that day the rod of iron will be in His hands, which as we
see here, He promises to share with His people. This is a direct reference to
the second psalm, where Christ is seen, as in the purpose of God, set upon the
"holy hill of Zion." It is not a heavenly, but an earthly throne. And thereupon
Christ’s voice is heard declaring the decree which establishes Him in
possession of the earth:"I will declare the decree; the Lord hath said unto Me,
Thou art My Son, this day have I begotten Thee. Ask Me, and I will give Thee
the heathen for Thine inheritance, the uttermost parts of the earth for Thy
possession" This is often quoted to show the gradual spread of the gospel over
the earth, but how, in fact, is Christ’s claim upon the nations to be made
good? "Thou shalt rule them with a rod of iron; Thou shalt dash them in pieces
like a potter’s vessel."
This is plainly not the grace of the
gospel. It is as plainly the exercise of the power in which He associates the
saints with Himself. It is again referred to, when in the nineteenth chapter of
this book the white-horsed Rider, whose name is called the Word of God, comes
forth from heaven, attended by His armies, to the judgment of the nations
banded still, as in the second psalm, "against the Lord and against His
Christ." "And out of His mouth goeth a sharp, two-edged sword, that with it He
should smite the nations, and He shall rule them with a rod of iron, and He
treadeth the wine-press of the fierceness and wrath of Almighty God." Thus
the time of this rule is fixed definitely, and its character it would seem
impossible to mistake. Till then, "overcoming" is in patience and
long-suffering, keeping Christ’s works unto the end.
But the
promise of the morning-star goes beyond this, even; and we must look at it with
corresponding attention. We have here the Lord’s own interpretation, and
in the same book. When the whole roll of prophecy has been unfolded and come to
an end, He returns to explain to us this significant word. "I Jesus have sent
Mine angel to testify unto you these things in the churches. I am the Root and
the Offspring of David, and the bright and Morning-Star." The Revelation, and
thus the New-Testament as a whole, closes with this announcement. It is
striking, therefore, to find the Old Testament closing, in Malachi, with a
contrasted announcement, which yet applies to the same glorious Speaker, who
thus takes His place in connection with the promises of both parts of the Word.
The Old Testament, with its earthly promises, closes with this: "Unto you that
fear My name shall the Sun of Righteousness arise with healing in His wings."
The New Testament, with its heavenly promises, speaks, not of the Sun of
Righteousness, but of the Morning-Star.
The Old-Testament promise may
seem the fuller thing. It is more to have the sun rise, surely, one would say,
than the morning-star, - to have the day than the promise of the day. And this
is true from the Old-Testament point of view: the star shines out of heaven,
does not brighten the earth at all; but in its own sphere it is bright
nevertheless. And this is the key to its New-Testament use. The Star shines its
welcome for us out of those heavenly places in which our blessings as
Christians are. Christ is coming to bring the day to the whole earth. The glory
of the Lord, like the solar radiance, is going to cover it, as the waters cover
the sea. It shall rise upon Israel, and the Gentiles come to the light, and
kings to the brightness of its rising. But before this, our eyes shall have
beheld Him; and when this comes, our higher, better place shall be already with
Him. For His promise to us is, "I will come again, and receive you unto Myself,
that where I AM," - in His own eternal home, - "there ye may be also."
How beautiful this reminder, then, here, where the glitter of earthly rule and
dignity seeks to attract and insnare the saints of God! Like the Lord’s
words to the seventy when they returned to Him again with joy, saying, "Lord,
even the devils are subject unto us through Thy name!" With His face toward the
very scenes of which we have been speaking, He replies, "I saw Satan as
lightning fall from heaven! Behold, I give you power to tread on serpents and
scorpions, and over all the power of the enemy; and nothing shall by any means
hurt you. Notwithstanding," - and here is the parallel so complete, - "in this
rejoice not, that the spirits are subject unto you, but rather rejoice because,
your names are written in heaven."
Though our reign be over the earth,
and when He appears we shall appear with Him in glory, yet our "mansions" - our
abiding-places, as the word means, - are not on earth, but in the Father’s
house, of which the temple, with its "patterns of things in the heavenlies,"
was the type and presentation upon earth. "My Father’s house" was Christ's
name for the temple. This had its temporary apartments for the priests, as they
came up in their courses to fulfill their service at Jerusalem. And is it not
in designed contrast that our Lord designates our places in the Father’s
house above, not as temporary, but abiding-places? To "abide," "continue," is
one of the characteristic words in John’s gospel, and it is in perfect
harmony with the gospel of Christ’s deity that it should be so; all that
belongs to Deity abides; and here, in the place of the presence of God, are our
not temporary but eternal abodes.
But "the Morning-Star "is more than
our abode. The abode we shall have, to enjoy it, but Himself it is we are
called to enjoy. "I am the bright and Morning-Star." "Father, I will also that
those whom Thou hast given Me be with Me where I am; that they may behold My
glory, which Thou hast given Me; for Thou lovedst Me before the foundation of
the world."
How blessed to be forever where this glory is displayed,
and where the eye will be perfect to let in the light! "We know that, when He
shall appear, we shall be like Him, for we shall see Him as He is." And in
order to see Him as He is, we must be like Him. The passage is often read the
reverse way; as if it were the sight of Him that would change us into His
likeness: but I do not believe that to be the thought. The truth is, that as we
must have the divine nature to know God, so we must be in Christ’s moral
image to apprehend Him. Man knows man by reason of the common nature; here,
where all obstruction is at last removed, and we enter into life as our abiding
and exclusive condition, - the "body of death" .gone forever, - here we shall
be at last face to face with Christ indeed. And this will seal and perfect the
blessedness of a life always in us essentially dependent. We shall still and
ever, now with no inner obstruction to prevent its realization, be "complete
‘(or "filled full’ ) "in Him The Morning Star anticipates the day,
and we shall be gathered up to Christ before He appears k for the judgment yet
deliverance of the earth.
Then, those who have suffered will reign with
Him. When judgment shall return to righteousness, - the rod, no longer a
serpent, returns to the hand of that great Shepherd of whom Moses was but the
fore-shadow,- we shall be with Him, to take joyful part in that "restitution of
all things" which He comes to effect. When the Sun of Righteousness arises, "
then shall the righteous shine forth as the sun, in the kingdom of their
Father." The rod will then be the irresistible "rod of iron," but how
beneficent shall be its sway! "Then, judgment shall dwell in the wilderness,
and righteousness remain in the fruitful field; and the work of righteousness
shall be peace; and the effect of righteousness, quietness and assurance
forever. And My people shall dwell in a peaceable habitation, and in sure
dwellings, and in quiet resting-places." For now, as never yet, "a King shall
reign in righteousness, and princes shall rule in judgment. And a Man shall be
as a hiding-place from the wind, and a covert from the tempest; as rivers of
water in a dry place, as the shadow of a great rock in a weary land."
The word, then, to the overcomer is, "Hold fast till I come. The night watch is
not over, nor will the failed Church recover itself. The watchword of
comfort is, "Until I come." The true are but a remnant, and Rome’s
catholicity is but a decisive proof of the general departure. Revivals there
may be, but no return. Good it is for those who accept humbly the lesson, which
stains forever the glory of man. "The corruption of the best thing is the worst
corruption." We have had God’s "best thing" nearly two thousand years in
hand: what have we done with it? Shall we do better now? It is easy to judge
Rome; to judge, in Rome, our own utter and ruinous failure, is that to which
God calls, and in which alone blessing is. Then, blessed be God, the
Morning-Star rises in the darkened sky: "At midnight there was a cry made,
‘Behold, the Bridegroom! go ye out to meet Him."
"He that hath an
ear, let him hear what the Spirit saith unto the churches!"
Sardis: Sleeping Among the Dead
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