Thyatira, a Macedonian colony, situated on the road between Pergamos and Sardis, had its first known contact with Christianity through Lydia, the purple seller. This pious woman met Paul and Timothy at a prayer meeting at Philippi and the Lord having opened her heart to attend to the things spoken by Paul, was, with her household, baptised. She also constrained the Apostle to partake of her hospitality, Acts 16: 14, 15. By this contact it is suggested the Gospel was first brought to Thyatira. It is not clear whether she entertained her apostolic guests at Philippi, where she first met them, or brought them to her home in Thyatira. In this unobtrusive manner the Church of Thyatira began, and the terms of the epistle sent to it by Christ Himself clearly show that it was a well established and witnessing Church. It was one of the Churches to which the Lord sent the messages recorded in the second and third chapters of Revelation. Consequently it formed part of an ecclesiastical pattern which could represent a period of Church history already partly fulfilled. Illustrative of the concept of the Kingdom contained in the parable of the mustard seed, it grew into a lodging place for souls. Let us now proceed to consider:
- What the Church in Thyatira already had.
- The divine injunction served on it.
- Attempt an application.
1. What the Church in Thyatira already had.
Firstly, what the Church had; she had works (v 19). This fact was acknowledged by the Son of God, Who hath His eyes like unto a flame of fire and who said “I know thy works. . . .” vs 18, 19. The title “Son of God” was taken from Psalm 2: 7-9 ” . . . the Lord hath said unto me Thou art my Son; this day I have begotten thee.” The phrase “eyes like unto a flame of fire” is illustrative of Divine omniscience, by which reins and heart are searched. The other Divine attribute described in the words “his feet are like fine brass, also a reference to the second Psalm, was a forecast of the Divine power necessary to accomplish the taking over of the heathen by Messiah.” Psa. 2: 8, 9.
In the foregoing figurative language, Christ intimated to the Church in Thyatira the fact that it was His purpose to save His Church generally and that He possessed the power to implement His purpose. It was therefore to the advantage of the faithful in Thyatira to seek and prize His commendation.
The word “works” in the Greek contains principally the idea of works accomplished by master and servant and not an individual achievement but rather a combined effort, reflecting the elements of superiority and inferiority respectively. This distinction does not affect the quality of the works. Instead it enhances it and strikes the proper balance between superiors and inferiors. Balaam’s description of Israel encamped round about the Tabernacle is an example. In his description he traces the skill and labour of men merging into the creative power of God. Numbers 24:6. This combination of human labour and Divine power is a prominent feature of the Kingdom of God. “We then as workers together with Him beseech you also that ye receive not the grace of God in vain.” 2 Cor. 6:1. In both the Old and New Testaments the record shows that Christ worked with His people to accomplish His purpose. This was also true of the Church in Thyatira, as an analysis of the “works” shows.
The first was “charity” which is essential to the Divine approval of the “works”. Speaking with tongues, alms giving, even martyrdom without it are all in vain. 1 Cor. 13. It moved Christ to save His people from their sins; it moved the Father to give His Son as the propitiation for our sins and those of the whole world. It moved the Holy Spirit to engender the grace of love in the souls of those who love the brotherhood. It moved Ruth to say “Thy people shall be my people and thy God my God.” The Church in Thyatira had this essential part of the “works”. Otherwise she could not have merged her image into Christ’s and reflected His.
The second part of the “works” was “service” and is a reference to the office of a deacon, the origin of which is given in Acts 6: 1. When the number of the disciples was multiplied there arose a murmuring by the Grecians against the Hebrews because their widows were neglected in the daily ministration. In response to this complaint the disciples appointed seven men, full of the Holy Ghost, “over this business.” Acts 6:3. The qualifications specified by the Apostles for this office were of the highest order. The office itself operative in the Christian Church since Apostolic times, and by Apostolic authority, demanded that its bearers be truly converted, chosen by a multitude of disciples and ordained in terms of Apostolic authority. The original function of the deacons’ court was the “daily ministration.” In this ministration the care of the poor is an important part but not the whole.
The third part of the “works” was “faith”. The importance of this part is contained in the words, “without faith it is impossible to please Him.” Heb. 11:6. It is the “substance of things hoped for, the evidence of things not seen” and has been appropriately described as an expression of confidence based on knowledge. There is a close and essential connection between faith and the Word of God as stated in the words, “faith cometh by hearing and hearing by the Word of God.” Romans 10:17. The grace of faith is wrought by the Holy Spirit in the hearts of the heirs of salvation and the instrument used is the word of God which is the sword of the Spirit.
The fourth part of the “works” was “patience,” a remaining behind, endurance. John, himself a prisoner in Patmos for the word of God and the testimony of Jesus Christ, was there in the kingdom and patience of Jesus Christ. As patience aims at perfection it is the duty of believers to cultivate this grace, especially when their faith is tried. In the face of trials patience is a great asset. “Knowing this that the trying of your faith worketh patience. But let patience have her perfect work that ye may be perfect and entire, wanting nothing.” James 1:3, 4. The Church in Thyatira, having these essentials, received her Lord’s commendation. She was also in a progressive state; “the last more than the first” v. 19. Her works, commitments, and responsibilities daily increased. With this assurance the faithful were encouraged. All the evidence would show that this church was well established and active in the use of her graces.
2. The Divine injunction served on the Church.
What she had already, as described in verse 19, she was requested to hold fast until He would come, but she was not asked to add to her responsibilities and the section of the Church which did not have “this doctrine”, that is Jezebel’s, was relieved of all responsibility in the matter, verse 24: “I will put upon you none other burden”; a reference to the depth of Satan and the doctrine of Jezebel. However, contesting these was the official duty of the whole church and the fact that the duty was neglected accounted for the Divine complaint in verse 20 “I have a few things against thee” (the church).
The depths of Satan were the pretensions of the Gnostics to the knowledge of the mystery of the deep things of God. This class of philosophers considered themselves full of knowledge but the Lord described their knowledge as “the depths of Satan.” As already stated the injunction was not primarily served on those in the church who had not “this doctrine” but on the church organised and officially active in the practice and defence of Christianity. The reason therefore for the injunction was “this doctrine” and the “few things” against the church were the constituent parts of “this doctrine.” The complaint was that she suffered the propagation of these by their author, Jezebel. Suffered in Greek means (1) to discharge or send forth; (2) let alone; (3) suffered or connived at. While the church in Thyatira may not have officially approved of “this doctrine”, she connived at its progress.
Let us now consider the particulars of “this doctrine.” Its author’s name was Jezebel, meaning without cohabitation, her profession, which was self-styled, was a prophetess, and her relationship, which was illicit, in the Church, was with the servants of Christ. The symbolical Jezebel was to some of the servants of Christ in Thyatira what the historical Jezebel was to Ahab. An unscriptural affinity was formed which represented an organisation dedicated to the displacement of the true religion with the false.
The historical Jezebel was the daughter of Ethbaal i.e. Baal’s man, king of the Zidonians, once priest of Astarte, who after murdering Philes, the king, held the throne of Tyre for thirty two years. Jezebel herself married Ahab, King of Israel. It was a notorious alliance whose objective was the displacement of Jehovah’s worship with that of Baal. This policy was grievous in respect of its application and consequences. Divine judgments, intrigues, murders, wars and the destruction of many dynasties were among the baneful fruits of that policy. The Jezebel of Thyatira is reminiscent of all this. The Jezebel of the Old Testament was the very personification of intrigue and danger to those who loved the Lord God of Israel but the Jezebel of the New Testament was more subtle in her approach. Her self-styled title, prophetess, could mean either a personal claim to have prophetic powers, or, as the feminine gender in Hebrew was used collectively to mean a multitude, the title in this context could mean a body of false prophets closely attached to the Church in Thyatira. Whether considered individually or as representing others, the presence of Jezebel constituted a grave danger and threat to the church. This danger stemmed from her relationship to the church. She had the power to seduce, i.e. lead astray mentally. With this power to seduce, contact with her was most dangerous and the danger was increased by the fact that she had access to Christ’s servants. Thus the servants of Christ sustained the same relationship to the Jezebel of the New Testament which Ahab had to his Jezebel. Both Ahab and Christ’s servants were bound as the custodians of the oracles of God to serve the Lord and preserve His worship intact as delivered to the fathers but both proved themselves too weak to resist Jezebel’s pressure.
Furthermore, both Jezebels were capable of committing whoredom and witchcraft. While retaining the freedom implied in the name, the Thyatira Jezebel formed an affinity with Christ’s servants and while laying claim to inspiration considered herself free to teach libertinism to Christ’s servants, inducing them to commit fornication and to eat things sacrificed to idols, thus introducing into the church in Thyatira that false spiritualism which claimed to make a distinction between the outer and inner man. According to this theory the former’s conduct was unimportant as the latter was what mattered. Needless to say this pernicious doctrine would lead the church in Thyatira or wherever condoned, deeper into heathenism. Fornication in this context was an illicit relationship which had most damaging consequences. The reference to “adultery” and “children” indicated the productive capacity of that illicit relationship. The practice of fornication was obvious by the presence of children, whose existence was the most conclusive proof of illicit conduct. The foregoing signified spiritual fornication between the servants of Christ and the “prophetess.” These same unlawful results were seen in the form of idol worship and converts to it. The unlawfulness of that relationship between Jezebel and Christ’s servants was emphasised in the call to repentance which was addressed to all concerned for their evil deeds. Moreover, the danger of the above affinity was implied in the Divine threat to kill her children with death or certain destruction. It is worthy of note that the fruits of idolatry in a Christian form, are, as in other forms, destined to destruction and what was the scene of spiritual fornication’s greatest success has become the place of its destruction. “Behold I will cast her into a bed and them that commit adultery with her into great tribulation except they repent of their deeds” v. 22. As there was still room to repent of those heinous sins, the injunction was timely.
3. The application.
In attempting the application of the foregoing, several questions arise:
- (1) Can the reformed church in Scotland at any time in its history fit into the pattern presented by the church in Thyatira?
- (2) During that period has or had the church works reflecting the power, love and wisdom of God, along with the pious labours of His servants? Can we trace in its history the finger of God in man’s work?
- (3) Was the fact of her having works acknowledged by God in that He endowed her with the necessary graces to perform the works and thus project an image of piety which convinced men of the church’s Divine origin, commended by the One best qualified to judge her because He knows her?
- (4) Have her works’ dimensions increased or decreased; has her light grown clearer and stronger?
- (5) Have Christ’s servants in the church continued faithful without exception or have some dissimulated?
- (6) What has been the church’s official attitude to dangerous affiliations and affinities; did she connive at the existence and progress of these; or did she heed the Divine warning and call to repentance?
- (7) Was there in Scotland a section of the church whom the Lord spared the agony caused by the “depth of Satan” and spiritual fornication with false prophets but instead commended the works of that section?
- (8) Is there now in Scotland a branch of the visible church to which the promises of verses 26, 27 and 28 apply?
- (9) What part have we, the Free Presbyterian Church of Scotland, in all this? Namely, “works,” the graces to accomplish these, this Divine acknowledgment, preservation from spiritual fornication, being spared the molestation caused by indulging in the “depth of Satan” in our midst. Before attempting an answer to these questions let us emphasise the importance of the whole injunction but particularly the words “have already.”
The answer to the foregoing questions is “Yes.” The history of the Reformed Church in Scotland fits well into the pattern of the Thyatira church. No church has more clearly shown the genuineness of its relationship to the Head of the Church. No other branch of the Christian Church fought more uncompromisingly for Christ’s crown rights. When Christ’s claims were at stake John Knox in the defence of the same feared neither the Queen Regent nor the Queen, even though their wrath knew no bounds. The Son of God was to him above worldly sovereigns and this was also largely true of the church which he led out of the darkness of popery into the glorious light of the Gospel. The same applies to the second Reformation of the Scottish Church. The covenanting fathers would accept no earthly king as the head of the church. Like their predecessors they would accept for this role Jesus Christ only. For this reason they took up the mighty challenge of the Stuarts and “not counting their own lives dear unto them,” they committed themselves to a struggle they knew would be long and dangerous. Presbyterianism was essential if Christ should have His due place in the Church. Episcopacy tended to give man the pre-eminence. Presbyterianism gave it to Christ, “Whose eyes are as a flame of fire and His feet as fine brass.”
The Disruption of 1843 also fits into the pattern. That assembly, reputed to be one of the finest on record, represented a church which was not prepared to cringe to king or court in the ruthless attempt to force patronage on the Kingdom of Christ in Scotland. The majority, which was the cream of the nation in respect of piety and learning, would not accept interference from anyone where Christ’s rights were involved. In their capacities as ministers and elders they served the Son of God and anything impinging on that relationship they rejected. The Church must be free to rule its own house, without interference from the civil courts. Therefore to preserve its hard won liberty, the Church of Scotland, still sound in doctrine, practice and worship, protested against state interference and its commissioners, having claimed their rights as the true representatives of the reformed church declared themselves free to serve the Lord Jesus.
Notwithstanding the high ideals which motivated the Disruption worthies, the need to serve the injunction soon became evident. A Jezebel like affinity with the servants of Christ in the Free Church became evident. Heresy within the church became rife and the church courts lacked the power to root it out. In fact a time came when the church courts weighed their influence against those in the church who opposed the so called “higher criticism” of Scripture which cast aspersion on the inspiration of the Bible. The Confession of Faith was attacked as oppressive and to relieve complainers of their obligations under their ordination vows the Declaratory Act was passed. This paved the way for Voluntaryism in the Free Church, which a few decades before had left the Established Church in protest against Erastianism — the subjection of the church to the state. Voluntaryism is the principle by which the church claims independence from the state. Both these extremes are dangerous and to be avoided. The Apostolic injunction, “Let all things be done in moderation” applies here. That “moderation” was best observed by adherence to the establishment principle of religion which left the church scripturally free within its own scriptural sphere and the state responsible for the maintenance and defence of the true religion.
The Free Presbyterian Church holds this view and of all the branches of the visible church in Scotland she fits into the pattern best of all. The reason for her formation is stated in the Deed of Separation of 1893. The reason was to continue intact the reformed faith as contended for by the Reformers who delivered it to posterity not to be destroyed but preserved as that which is essential to salvation from sin. Our position then is that inherited from the Fathers as constituted at the Revolution Settlement and the Disruption. This position, identical with that taken by the Reformers, was in defence of the Word of God, the Confession of Faith, and the Catechisms. If we are worthy of the trust placed in us by God and man we must without wavering hold fast what we already have.
The Divine injunction served on the faithful in Thyatira is a reminder to us of two things; (1) The preciousness of the gifts Christ bestowed on us as a church; (2) The danger of losing our hold of these. Hence the great significance of the injunction, “Hold fast that ye already have.” Therefore all officebearers, including ministers, members and adherents of the church should abide by Resolutions of Synod democratically adopted by the court. The duty of holding fast continues until Christ comes. Our responsibilities as a church are commensurate with our opportunity for usefulness throughout the world and in this respect our last works are more than the first. The church began with minimum strength, largely confined to the Highlands of Scotland. Today it is spread across the globe. This spectacular growth presents a challenge which demands an outward looking attitude towards the work of the ministry in the church. Gone are the days when our labours were confined to Scotland. The field is the world and the Lord has opened in that field doors for the church to enter. “Let all flesh bless His holy name for ever and forever.”