Apocalipse 2
John Phillips · Citado em PreceptAustin
Apocalipse 2
Phillips - With eyes aflame, the Lord says that one large debit consumed all their credit. The spiritual coin of poor insolvent Ephesus never saw the mint of love. It is possible to serve the Lord for a variety of motives-for the praise of men, for prestige or position, for the sake of reputation, because it is simply the thing to do. because of a sense of duty. If service for God is not born of a devoted passion for the Lord Jesus it is worthless. Thus, in one terse, tragic statement, the Lord sums up the problem. When Rehoboam came to the throne of Israel, he acted like the fool he was. To humble him, God allowed the Egyptians to invade Judea and to carry away as spoil the golden shields that Solomon had provided for the Temple guard. Rehoboam took the loss in his stride. He made shields of brass instead. They would do! They looked like gold. The shields would shine in the sun just the same (1 Kings 14:25-27). That is what had happened at Ephesus and what has happened to many a fundamental church. The enemy has made off with the gold of devotion, and we make do with the brass instead. "Sounding brass and tinkling cymbal" is the way Paul describes Christian duty devoid of love (1 Cor. 13:1). (Borrow Exploring Revelation) A synonym for left your first love would be what we often refer to as Backsliding (see numerous insightful quotes on backsliding). (See Related discussion of our continual need for REVIVAL!) Warren
Apocalipse 2
Phillips says "It is possible to serve the Lord for a variety of motives-for the praise of men, for prestige or position, for the sake of reputation, because it is simply the thing to do. because of a sense of duty. If service for God is not born of a devoted passion for the Lord Jesus it is worthless." (Exploring Revelation - BORROW)
Apocalipse 2
Phillips - Apart from repentance there can be only one end. The testimony of the church will have to be extinguished. The lamp will be allowed to go out....No love, no light is the rule. Love is to be paramount: nothing less will do. If there is no real love for the Lord Jesus, the reason for the assembly's existence has vanished. A local church that is functioning without love for the Lord is worse than useless. It gives a wrong impression of what Christianity is all about, and it is best removed. (Borrow Exploring Revelation) Swindoll - Repentance is a true inward change, not a fake reformation of life or a mere outward modification of behavior. It’s a work powerfully wrought by the grace of God in our innermost being, which involves a deeply personal decision. Repent (3340)(metanoeo from meta = with, among + noeo = to think, exercise the mind <> from nous = mind; cf metanoia) means to have another mind. One of the best definitions of repentance is in the Gentiles in Thessalonica - For they themselves report about us what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God, 10 and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who rescues us from the wrath to come." (1Th 1:9-10) Repentance is aptly depicted by the military command "About, face!" The repentant person in effect turns around 180 degrees and goes the other direction. Acts 26:20+ gives a good picture of repent declaring "they should repent and turn to God, performing deeds appropriate to repentance." Acts 11:18+ teaches that ultimately repentance is a gift from God "When they heard this, they quieted down and glorified God, saying, “Well then, God has granted to the Gentiles also the repentance that leads to life." We see a similar divine dynamic in 2 Timothy Paul writing that "24 And the Lord's bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, 25 with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth. 26 and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will." (2 Ti 2:24-26+) The upshot is that repentance is a divine gift but true repentance also entails a human responsibility or response. God gives us the ability/desire to repent (Php 2:13NLT+), but we still have to exercise our will and repent (cf Php 2:12+ = "Work out your salvation" in this context Repent!) Steven Lawson - Step Two: Repent. Second, Jesus says, “Repent.” After you remember, repent! Repentance means to change the direction of your life. It is a change of heart. A change of mind. A change of will. It means to head back to the way things once were. It is a turning around and coming back to Christ. The fact is, something or someone has replaced your first love. It’s not that you don’t have a first love anymore. It’s that you have a new first love. It’s no longer Christ. Anything that you love more than you love Christ is your new first love. It may be your job. It could be a relationship. Or your education. Or your house. Or your family. Whatever. It’s anything or anyone that you are more excited about than you are about Christ. Repent! Get on your knees and confess your spiritual apathy. Turn your cold heart back to Christ. As a decisive act of your will, choose to change your heart. Say, “God, my heart has been distant from You. I’ve been far away from You. Lord, I want to change. Jesus, I’m turning my life around right now. Right now, I’m rededicating my life afresh to You. God, I want the passion for You back in my life.” (Falling in Love Again) "A revival is the Church remembering, the Church repenting, and the Church repeating.' -- Vance Havner And do the deeds you did at first - Note the order (alliterated) - Remember, Repent, Repeat (or Remove if we do not). This command (do...deeds) parallels John the Baptist's charge to "bring forth (aorist imperative see need to depend on the Holy Spirit to obey) fruits (deeds) in keeping with repentance." (Lk 3:8+). In other words the deeds would indicate they had genuinely repented. That is a basic truth regarding repentance. If you say you repent and there is no change (no good deeds), then you have most likely not truly repented! Do is a command in the aorist imperative calling for the doing to be done NOW! (which parallels the same command for repent) Do not put this off! And absolutely do not attempt to "do" these deeds in your own natural power or you will fail! See our need to depend on the Holy Spirit to obey To reiterate, the doing demonstrates the reality of the repenting. If we say we repent and do not do, we are deceiving ourselves.
Apocalipse 2
Phillips - No love, no light is the rule. Love is to be paramount: nothing less will do. If there is no real love for the Lord Jesus, the reason for the assembly's existence has vanished. A local church that is functioning without love for the Lord is worse than useless. It gives a wrong impression of what Christianity is all about, and it is best removed. (Exploring Revelation - BORROW)
Apocalipse 2
Phillips - Again the Lord's challenge rings forth. He has used these very words before (16 times in the NT). It is a phrase often repeated. In writing from glory to the seven churches of Asia, the Lord uses the expression over and over again (Rev. 2-3). Shakespeare borrowed the expression and used it in a different form when recounting Mark Anthony's speech to the Romans attending Caesar's funeral: "Friends, Romans and countrymen, lend me your ears." The words are a challenge to us to pay attention to what is being said. That is important when listening to any communication. When the speaker is God, it is vital! (See Exploring the Gospel of Mark) Avery Willis - The simplest way to receive the Word is to hear it. Even a child or a person who cannot read can hear the Bible. "If anyone has ears to hear, let him hear" (Mark 4:23). "Faith comes from hearing the message, and the message is heard through the word of Christ" (Rom. 10:17). Matthew 13:3-23 lists four kinds of hearers of the Word: the apathetic hearer who hears the Word but is not prepared to receive and understand it (v. 19); the superficial hearer who receives the Word temporarily but does not let it take root in the heart (vv. 20, 21); the preoccupied hearer who receives the Word but lets the worries of this world and the desire for other things choke it out (v. 22); and the reproducing hearer who receives the Word, understands it, bears fruit, and brings forth results (v. 23). (See MasterLife: Developing a Rich Personal Relationship with the Master) Fausset writes that "“Every man ‘hath an ear’ naturally, but he alone will be able to hear spiritually to whom God has given ‘the hearing ear’; whose ‘ear God hath wakened’ and ‘opened." 🙏 THOUGHT - The picture of "open ears" (and I would add an "open heart") reminds us of Lk 24:45+ where Jesus "opened (dianoigo) their minds to understand (suniemi) the Scriptures!" Truth be told, if the Spirit of Jesus does not open our minds when we open His book, it will be like reading just another book! Pray Ps 119:18+ "Open my eyes, that I may behold Wonderful things from Your law." A T Robertson on He who has an ear - An individualizing note calling on each of the hearers (cf Rev 1:3+ = "Blessed is he who reads and those who hear the words of the prophecy") to listen and a reminiscence of the words of Jesus in the Synoptics (ED: This challenge to heed Christ's words appears eight times in the gospels and eight times in Revelation. Mt. 11:15+; Mt 13:9, 43+; Mark 4:9+ = He who has ears to hear, let him hear.”, Mk 4:23+; Mk 7:16+; Lk 8:8+; Lk 14:35+ also Rev. 2:7; Rev. 2:11; Rev. 2:17; Rev. 2:29; Rev. 3:6; Rev. 3:13; Rev. 3:22; Rev. 13:9), but not in John’s Gospel. What the Spirit says to the churches - The speaker has been Jesus Christ, but now it is the Spirit of Christ. Notice the churches indicates all 7 churches will "read each other's mail" so to speak! The Spirit takes the doctrines of Christ and makes them understandable to the believer. The Spirit speaks to the church through the communication of the Word of God. Garland on the Spirit - When Jesus promised to send another helper (παρακλητον [paraklēton] ), the Spirit of Truth, He said, “I will not leave you orphans; I will come to you.” [emphasis added] (John 14:18). It is the Spirit of Christ, the Holy Spirit, Who initiates prophecy (1Pe. 1:11). He is the source of all spiritual revelation and illumination (John 14:17; 15:26; 16:13)....Each letter is given for the benefit of all seven churches. The book of Revelation is given to: (1) John; (2) each individual church; (3) all seven churches; (4) all churches of all time; (5) all believers in every age.
Apocalipse 2
Phillips - Smyrna was a burning bush of a church. The saints of all ages, coming across this letter and contemplating the persecution being faced at Smyrna, have borrowed the language of Moses and said, “I will now turn aside, and see this great sight” (Ex. 3:3). Here was a company of believers who “quenched the violence of fire … had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: they were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; (Of whom the world was not worthy:) they wandered in deserts and in mountains, and in dens and caves of the earth” (Heb. 11:34, 37–38). The Lord says, “I know.” (Exploring Revelation - BORROW) I know - Jesus begins every one of the seven letters with the words "I know" which speaks of His omniscience. "How blessed that Christ keeps saying, “I know”; no matter what the troubles and the poverty." (Newell) 🙏 THOUGHT - We should have the words "I KNOW" tattooed on our heart and mind beloved. The gaze of Christ is inescapable. There is no place to hide! And what is He looking for? Christlikeness! Holiness! Steve Lawson - When Jesus says "I know your tribulation," He is saying "I know exactly what your're going through. I know beause I've been there. I know what your tribulation feels like. I know what is is to be falsely accuse, physically harmed and spit upon. I know what it i to be beaten, mocked, and dying unjustly." (Final call) John
Apocalipse 2
Phillips - There is a natural shrinking from suffering. The Lord encourages His own to face boldly the hatred and the violent opposition of the world. History tells us that the saints of God in those days of the early church responded nobly to the challenge. History tells of a man who, at the age of ninety-two, chose abuse and death in a dungeon rather than deny the Lord; of a fifteen-year-old boy who could be deterred by no sort of cruelty from confessing Christ; of a young woman slave who showed almost superhuman strength under the most cruel tortures and who was thrown finally in a net to a wild beast; of Polycarp, the last of the saints to have known and talked with the apostle John, who was burned at the stake. Interestingly enough, Polycarp was bishop of Smyrna. He suffered martyrdom during the reign of Marcus Aurelius. The long history of the church has been one of constant persecution. Many of those whose names have become household words in the family of God have had to suffer severely for their faith. John Knox, for example, labored at the oar of a French ship as a galley slave at one point in his confrontation with Mary Queen of Scots. He was a man of iron who could be neither coaxed nor cowed into submission. One day when at the oar, John Knox was presented by a priest with an image of the virgin mother and was required, as a blasphemous heretic, to do it reverence. John Knox took the image in his hand and looked at it. “Mother? Mother of God?” he snorted, “This is no mother of God; this is a piece of painted wood, more fit for swimming than worship.” And he pitched it overboard! Nor is the twentieth century without its roll of martyrs. The church in all ages has suffered fiery trials. Who can calculate on the human level the misery of it? “Do not fear,” says the Lord. The Lord has promised grace sufficient for every need. He does not give martyr grace until martyr time. (Borrow Exploring Revelation) Do not fear (5399) phobeo from phobos = fear source of our English "phobia") means to be in an apprehensive state that can range from mild uneasiness to stark terror as when one is frightened, terrified or alarmed. (Mt 10:31). Phobeo can be a fear of man (Lk 20:19, Mt 2:22, Mt 21:26, 46) as when Peter feared "the party of the circumcision" (Gal 2:12) which motivated him "to withdraw and hold himself aloof." Pilate experienced fear when he was about to sentence Jesus to death (Jn 19:8). Fear of people kept religious leaders from laying hands on Jesus (Luke 20:19) On the other hand Moses did not fear man (pharaoh - Heb 11:27) Believers were afraid of Paul after his Damascus Road experience, not realizing he had been born again (Lk 9:26). Detzler - In ancient Greek the word phobos came from the word phebomai meaning to flee, or to be startled. Thus phobos meant flight or terror, and was connected with fear of the unknown, fear of the future, and fear of authorities. It also took on the meaning of fear or reverence for God. This was particularly true in the teaching of Aristotle. (Borrow New Testament Words in Today's Language) Suffer (3958)(pascho) means essentially what happens to a person experience. It means to undergo something; to experience a sensation, to experience an impression from an outside source, to undergo an experience (usually difficult) and normally with the implication of physical or psychological suffering. Pascho is used in 1 Peter 5:10+ to encourage suffering saints, Peter writing "After you have suffered (pascho) for a little while (ONE'S SUFFERING MAY SEEM LONG BUT COMPARED TO ETERNITY IT IS ONLY FOR "A LITTLE WHILE"), the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you." Devil (1228)(diabolos from diá = through, between + ballo = to cast, throw) means a false accuser, slanderer (one who utters false charges or misrepresentations which defame and damage another’s reputation), backbiting (malicious comment about one not present), one given to malicious gossip or a calumniator (one who utters maliciously false statements, charges, or imputations about, this term imputes malice to the speaker and falsity to the assertions). Diabolos is the noun form of the verb diaballō which describes not only those who bring a false charge against one, but also those who disseminate the truth concerning a man, and do so maliciously, insidiously and with hostility. Notice how the root words (diá = through + bállō = throw) picture what the devil does. He constantly throws between seeking to divide whether it be between a husband and wife, a child and parent, a church, etc. Resist his divisive, condemnatory accusations firm in your faith.
Apocalipse 2
Phillips - Seus pés eram como bronze polido. O bronze, nas Escrituras, é sempre um símbolo de julgamento. Quando o Senhor olha para Tiatira e vê que colheita de maldade crescerá a partir desta semente satânica sendo semeada pela mulher Jezabel, Ele calça Seus pés com bronze. O julgamento deve começar na casa de Deus. (Pegue emprestado explorando a revelação) POSB - Cristo declara que Seus pés são como latão. Cristo é capaz de renunciar duramente a todo ensinamento e transigência sedutores. Ele governa e julga. Seus pés esmagarão todos aqueles que se comprometem com o mundo. Além disso, Seus pés esmagarão todos os falsos mestres de concessões. (ESBOÇO DO PREGADOR E BÍBLIA DO SERMÃO - EMPRESTADO) Diz isto – Veja a nota sobre esta frase “tade legei” repetida por Cristo em todas as sete cartas e é parafraseada na NET Bible como “Este é o pronunciamento solene”. (Ap 2:18NET). E de fato foi muito solene para esta igreja, pois eles estavam em pecado evidente! Robert Thomas em Tiatira - Seleuco I, fundador da dinastia Selêucida, cujo reino se estendia do Vale do Hermus ao Himalaia, fundou esta cidade importando um grande número de pessoas para se estabelecerem lá depois de ganhar o controle da guarnição militar que já estava lá. Ele não foi responsável pela origem da guarnição militar, entretanto. A fronteira noroeste do domínio selêucida era limitada apenas pela força do governante vizinho Lisímaco, cujo território incluía partes da Trácia, da Mísia e das terras costeiras ao sul até Éfeso. Seleuco aparentemente controlava o vale de Hermus, e Lisímaco, o vale de Caicus. Entre 300 e 282 a.C. Lisímaco estabeleceu uma colônia de soldados macedônios em Tiatira, entre os dois vales, para proteger Pérgamo e o vale de Caicus da conquista selêucida. Em 282, Filetero revoltou-se contra Lisímaco e fundou o reino de Pérgamo. A princípio, Seleuco encorajou Filetero a fim de enfraquecer a mão de Lisímaco ao lidar com a revolta, mas logo o vínculo comum de inimizade foi dissolvido com a morte do inimigo. Tiatira tornou-se então uma guarnição útil para desencorajar os ataques dos pergamenos no norte, e mais tarde serviu ao mesmo propósito contra os ataques dos reis selêucidas do sul. Neste sentido, as duas cidades de Tiatira e Pérgamo tornaram-se muito próximas. Se Pérgamo controlasse a cidade, ela estaria a salvo dos selêucidas. Caso contrário, sua força ficaria severamente enfraquecida. O status de Tiatira era a melhor medida do poder de Pérgamo (Ramsay). Cerca de 190 a.C. o controle de Tiatira foi assumido por Roma, o que a tornou parte da província da Ásia. A paz romana não trouxe prosperidade imediata à cidade, mas eventualmente, depois de a ganância pela riqueza da província ter trazido opressão e extorsão, a prosperidade na área resultou numa situação favorável para o comércio na cidade. Uma estrada importante ia de Pérgamo a Tiatira, depois a Sardes e através de Filadélfia até Laodicéia. Esta localização produziu um comércio saudável e uma multiplicação de guildas de artesãos relacionadas pelas quais a cidade era famosa (Ramsay; Charles). Desde o primeiro século d.C., a cidade foi destruída e reconstruída diversas vezes como resultado de séculos de combates entre muçulmanos e cristãos. A natureza da sua situação expôs-o à destruição necessária por parte de cada conquistador e exigiu uma restauração completa após cada cerco. Estava no caminho de uma invasão e precisava ser capturado antes que o invasor pudesse seguir em frente. Guardava uma região rica e teve que ser defendida até o fim, fazendo com que o conquistador realizasse uma devastação completa. No entanto, devido às condições naturais, nunca poderia ser uma fortaleza muito forte, pelo que uma resistência bem sucedida era quase impossível. Após a conquista, porém, o novo poder teve de refortificar a cidade se quisesse manter-se firme. Essa tem sido a história de Tiatira. O período de prosperidade de Tiatira havia acabado de começar na última década do primeiro século d.C. Memórias vívidas de sua origem militar permaneceram, embora as fortificações tivessem se desintegrado ou sido desmanteladas. Como centro de comunicações, a cidade tornou-se uma cidade comercial com um número multiplicado de corporações comerciais, superando as de todas as outras cidades. Eram conhecidas guildas de trabalhadores de lã, trabalhadores de linho, fabricantes de vestuário exterior, tintureiros, trabalhadores de couro, curtidores, oleiros, padeiros, traficantes de escravos e ferreiros de bronze. A adesão a uma guilda era obrigatória se alguém quisesse ocupar um cargo. O tingimento e a fabricação de produtos de lã parecem ter sido a principal indústria da cidade. Lídia, “uma vendedora de púrpura” (Atos 16:14), parece ter sido agente de um estabelecimento de Tiatira que vivia em Filipos. A população da cidade era predominantemente gentia, fato refletido na ausência de qualquer referência a um elemento judeu na mensagem. A maioria era descendente de macedônios, mas uma grande mistura de nacionalidades resultou da variada história militar e comercial (Beckwith). Apolo era a principal divindade aqui, e o culto ao imperador não era um fator importante.5 O culto pagão estava associado às guildas comerciais, pois cada guilda tinha seu deus guardião. Esperava-se que os membros da guilda comparecessem aos festivais da guilda e comessem comida, parte da qual havia sido oferecida à divindade tutelar e que era reconhecida como estando na mesa como um presente do deus. No final da festa, atividades grosseiramente imorais começariam. Sair no momento de tal atividade deixaria a pessoa exposta ao ridículo e a outros tipos de perseguição, situação bem refletida na mensagem à igreja nesta cidade. A questão moral de saber se os cristãos eram justificados na participação em tais refeições comuns com as atividades associadas era importante para esta igreja (Charles). Além dessa influência pagã, Tiatira também tinha templos para Apolo, Ártemis e Tirimnaios, e um santuário para Sambathe, uma Sibila oriental ligada à região (Carlos). (Ver Comentário Exegético do Apocalipse)
Apocalipse 2
Phillips comments on the possibility that a woman (Lydia - see above) may have founded the church at Thyatira, adding "Be that as it may, one thing is sure. A woman played a prominent part in the foundering of the church at Thyatira. This church made shipwreck over the preaching, the precepts, and the practices of a woman." (Borrow Exploring Revelation) That you tolerate (you are permitting) the woman Jezebel - You "make no effort to deal with the woman Jezebel." (Barclay) The main problem with this church is tolerance. They put up with Jezebel in their midst. They were tolerating a woman who was teaching theological and moral error. Their main problem was internal pollution, not external persecution. Their main problem was not a pagan deity, but a defiled (and defiling) "prophetess." The implication is that they knew there was false teaching, but they chose to look the other way or even worse to be seduced into her snare of idolatry and immorality. That is always dangerous for any church. It can be tempting to become tolerant if the false teacher is influential and popular (a scenario I have seen in real life on more than one occasion and both were women teachers). Jezebel may not be this influential woman's actual name, for how many mothers name their daughter Jezebel? It would be like naming your son Judas! But if we are totally Biblical (and strictly literal), one cannot completely exclude the possibility that the woman's name was actually Jezebel. There are some questions that won't be resolved until we get to Heaven! Either way, this clearly was a prominent woman teacher that was accepted at Thyatira. 🙏 THOUGHT - A church that has fervent deeds and energy and growth as in Rev 2:19 is not always a sound church. Tolerate is aphiemi in the present tense (continually) and active voice (volitional choice, conscious decision)! BDAG (borrow) says in this context the verb aphiemi means "to convey a sense of distancing through an allowable margin of freedom, leave it to someone to do something -- let, let go, allow, tolerate" (cf similar sense in Mt 15:14; Mk 5:19; Mk 11:6; Mk 14:6; Lk 13:8; Ac 5:38). In short, the church at Thyatira was "too loving" and forgot the truth that true (agape) love is not just accepting of differences but is discerning of errors. Gingrich adds this note his third nuance on aphiemi - "--3. let, let go, permit, tolerate Mk 5:19; Ac 5:38; Rev 2:20; 11:9. Let someone go on J 11:48." Friberg's definition #5 on aphiemi says "of toleration - let go, leave in peace, allow (Mk 11.6)." THOUGHT- "The application of this to our day is evident. We are living in a most tolerant age. Everyone must be allowed to “do his thing.” This is the age of relativism in morals and syncretism in religion. There are no absolutes. The spirit of the age has crept into the church. To denounce a belief as heresy is to be branded intolerant. Certainly there is no room for bigotry, but to accept anything in the name of Christian charity is a spirit foreign to Scripture. The strongest language in the Bible is reserved for those who depart from revealed truth." (J B Phillips - Borrow Exploring Revelation) Adrian Rogers - Now, by way of introduction, I want to ask this question: Is it nice to be narrow? Is intolerance always wrong? Is intolerance always a vice? May it sometimes be a virtue? Yes, ladies and gentlemen, sometimes it is nice to be narrow, and sometimes it is wise to be intolerant. You know, I've noticed that there's nothing as intolerant as the intolerance of the tolerant against the intolerance of the intolerant. I don't know whether that makes sense or not, but there are some people who are very intolerant of you, if you choose to be intolerant of some other things. Now, the church in Thyatira was a wonderful church, as we're going to see in a moment. But, it was making a tragic mistake. It was tolerating something that it should not tolerate. It was putting up with something that it ought to put out. They, of course, thought that they were broadening their mind, but they weren't broadening their mind; they were just merely stretching their conscience. R L Thomas - Their guilt was greater than that of their neighbors in Pergamum because apheis (aphiemi) implies a tolerance of evil that is not suggested by the ἔχεις (echeis, “you have”) of Rev 2:14. Even more conspicuous is the disparity between their attitude toward the Nicolaitans and that in Ephesus. The Ephesians hated the deeds of the Nicolaitans, yet the Thyatirans not only had the problem among them, but also permitted it to remain (Swete). (See Revelation Exegetical Commentary) Paul prayed for the church at Philippi "that your love (agape) may abound still more and more in real knowledge and all discernment, so that (NOTE THE PURPOSE FOR KNOWLEDGABLE, DISCERNING LOVE) you may approve (dokimazo - test and accept or reject as the result of the examination, something clearly the church at Thyatira DID NOT DO regarding Jezebel) the things that are excellent (diaphero - superior, worth more!), in order to be sincere and blameless until the day of Christ; having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God." (Php 1:9-11+) Swindoll - On January 11, 1999, the cover of Christianity Today asked the following question: “Are you tolerant? (Should you be?)” Over the last several decades, tolerationism has become one of the greatest “virtues” of our increasingly secular society. Now, I’m not talking about old-fashioned tolerance, a principle on which all good societies are built. Old tolerance meant that even though you outright disagreed and disapproved of somebody’s beliefs, values, and lifestyle, you stuck to your own point of view and accepted the rights of others to believe and live as they chose. In other words, you didn’t revive the Dark Ages—grabbing your pitchforks and rioting against people with different opinions. As long as they were acting within the confines of the law, their views—as strange as they may have been—were tolerated. (See Insights on Revelation) R L Thomas on the identity of Jezebel - The approach that has the least objection to it is to take Jezebel as a symbolical name for some prominent woman in the church of Thyatira. She was like the infamous wife of Ahab and claimed to be a prophetess, seeking to mislead the people....As her OT prototype, she was an influential woman. (See Revelation Exegetical Commentary) John Phillips on the OT protegee, the original Jezebel - Old Testament Jezebel was a colorful character in more ways than one. She would spend the first part of the day putting on her warpaint and the rest of the day on the warpath!....The worship of God was swept aside and idolatry put in its place. Purity became a thing of the past, as every form of lasciviousness was exalted as a ritual of religion. Jezebel’s pagan priests came down on the land like a cloud of locusts. The saints were put to the sword. (Borrow Exploring Revelation)
Apocalipse 2
Phillips - There are lessons to be learned from God’s actions in judgment that have a salutary effect on those who see them. The judgment on Jezebel and her associates was to be such that others would know God had acted and would mend their own ways. (Borrow Exploring Revelation) 🙏 THOUGHT - When heinous sin is committed by leadership, it is imperative that it not be swept under the rug so to speak! And this is especially true if Jesus exercises this severe judgment on the leader. The reality of the fact that Christ still judges this Jezebel-like sin should serve to put the fear of the Lord in the hearts of all the saints! I know of a situation where this truth of significant immoral failure was kept from the congregation, and so I was not surprised when other leaders in that congregation fell into the sin of immorality. Painful at it is pastor, the flock needs to hear the truth that they might be more inclined to obey the truth of God's Word and His call for a holy and pure Bride! And I will give to each one of you according to your deeds - Compare Jesus' gracious "I gave" in Rev 2:21 with His judicial payback promised to each one who does not repent! Of course, there is a positive payback for those who abide in the Vine (Jn 15:5) and are enabled by His Spirit to produce (much) good fruit (2Cor 5:10+), but the context here is payback in the form of judgment (including eternal punishment) and not eternal rewards. 🙏 THOUGHT - Is there some persistent sin over which you (I) refuse to repent? The message of Thyatira is REPENT while He gives you (me) time Rev 2:21)! Psalm 7:12+ has the only use of repent in the Psalms and says "If a man does not repent, He (JEHOVAH) will sharpen His sword; He has bent His bow and made it ready." Father by Thy Spirit grant us all humble, contrite spirits which tremble at Thy Word (Isaiah 66:2), so that we might keep short accounts and repent quickly. In Jesus' Mighty Name. Amen. John MacArthur on I will give to each one of you according to your deeds - Works have always been the basis for divine judgment. That does not mean, however, that salvation is by works (cf. Eph. 2:8–9; 2 Tim. 1:9; Titus 3:5). People’s deeds reveal their spiritual condition. That is what James meant when he said, “I will show you my faith by my works” (James 2:18). Saving faith will inevitably express itself in good works, causing James to declare that “faith, if it has no works, is dead, being by itself” (James 2:17, cf. v. 26). Christians are new creatures (2 Cor. 5:17), “created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Eph. 2:10). Works cannot save, but they do damn. (See Revelation Commentary) John Phillips - The Lord is perfect in judgment. He says, And I will give unto every one of you according to your works (Ro 2:23b). In Scripture, salvation is always according to faith; judgment is always according to works. The classic passage on this is Romans 2:1–16. (Borrow Exploring Revelation) John Walvoord - There can be no hiding from Christ of any iniquity whether overt or covert act. These solemn words addressed to the church at Thyatira are applicable to anyone who dares to corrupt the purity of the truth of God and spoil the worship of the Lord with idolatrous and heathen practices. (Revelation 2: The Letters To Ephesus, Smyrna, Pergamos, And Thyatira) Kill (put to death)(615) apokteino from apó = intensifies meaning + kteíno = slay) means to kill outright or to put to death in any manner. To kill someone results in a state of separation. To kill physically (Mt. 10:28; Mt. 14:5, Jn 18:31; often of Christ's death; in Rev. 2:13, Rev. 9:15, Rev. 11:13). Vine writes "metaphorically, Ro 7:11, of the power of Sin, which is personified (Sin "personified" as a principle), as "finding occasion, through the commandment," and inflicting deception and spiritual death, i.e., separation from God, realized through the presentation of the commandment to conscience, breaking in upon the fancied state of freedom; the argument shows the power of the Law, not to deliver from sin, but to enhance its sinfulness; in 2 Cor. 3:6, "the letter kills," signifies not the literal meaning of Scripture as contrasted with the spiritual, but the power of the Law to bring home the knowledge of guilt and its punishment; in Eph. 2:16 "having put to death the enmity" describes the work of Christ through His death in annulling the enmity, "the Law" (Eph. 2:15), between Jew and Gentile, reconciling regenerate Jew and Gentile to God in spiritual unity "in one body." Revelation uses apokteinō in an exclusively literal sense! John's use of apokteino in the Revelation - Rev. 2:13; Rev. 2:23; Rev. 6:8; Rev. 6:11; Rev. 9:5; Rev. 9:15; Rev. 9:18; Rev. 9:20; Rev. 11:5; Rev. 11:7; Rev. 11:13; Rev. 13:10; Rev. 13:15; Rev. 19:21 Children (5043) teknon from tikto = bring forth, bear children, be born) is strictly a child produced, male or female, son or daughter. Searches (2045) ereunao the root word of exereunao) means to make thorough examination, to make a careful or thorough effort to learn something. It means to search, examine, investigate, inquire, find out. In short, ereunao connotes the activity of examining, investigating, studying to determine the meaning. It is notable that 3 of the 6 uses relate to the exercise on the part of men by which they examine the Scriptures with utmost care. This verb ought to emblazoned on the heart of every believer that we might always seek to know "What saith the Lord?"! Jesus used ereunao in His chastising challenge to the Jews declaring "You search (ereunao) the Scriptures, because you think that in them you have eternal life; and it is these that bear witness of Me and you are unwilling to come to Me, that you may have life. (Jn 5:39, 40) As an aside, the reason these very religious men searched but could find no life was because they did not have the illumining ministry of the Holy Spirit! Ereunao - 6v - search(2), searches(3), seeking to know(1). Jn. 5:39; Jn. 7:52; Rom. 8:27; 1 Co. 2:10; 1 Pet. 1:11; Rev. 2:23 Minds (3510) (nephros Eng - nephrology) literally means kidneys (see uses in Leviticus below) and figuratively speaks of the innermost being of an individual, the source of thoughts, purposes, feelings. It is used in the Septuagint for the kidneys of sacrificed animals (Exod. 29:13, etc.). Then it came to be used figuratively for the inward part of man, as in Job 16:13 Gilbrant - In secular Greek nephros commonly denotes “a kidney.” Exodus and Leviticus in the Septuagint also use the word often when referring to sacrificial animals, the “kidneys” of which were among those parts which were to be offered on the altar. The idea that certain emotions and psychological activities arise from organs of the body is common in Near Eastern thought. “The kidneys” (“reins,” KJV) represented “the inner self” in general (Job 16:14; Ps 16:7; Lamentations 3:13), or, more specifically, signified the innermost feelings and purposes of the mind, which only God sees (Ps 7:9; 26:2; Jer 11:20; 17:10; 20:12). Nephros occurs four times in apocalyptic literature. It can refer to the seat of distress (1 Enoch 60:3), the seat of trouble (1 Enoch 68:3), the center of prudence (Testament of Naphtali 2:8), or meditation (2 Baruch 48:39). (See Russell, The Method and Message of Jewish Apocalyptic, pp.144f.) New Testament Usage - Jesus’ statement in Revelation 2:23, the only New Testament use of nephros, strongly reflects the more common figurative use from the Septuagint. So in warning the permissive church at Thyatira, Jesus claimed the divine power to “search the reins (nephros) and hearts” and to give to everyone according to his works. Psalms and Jeremiah frequently couple the words “reins” and “hearts” (kardia), probably in the general sense of “minds and hearts,” but Jesus seems to draw His specific thought and wording in the Revelation passage from Jeremiah 17:10. (Complete Biblical Library) Preisker - The word nephrós, for “kidney,” is common in the OT laws of sacrifice and is also used figuratively for the “inner parts” where grief is bitter (Job 16:13), the conscience sits (Ps. 16:7), and there is deep distress (Ps. 73:21). Only God sees these inner parts (cf. Ps. 7:9 etc.). He is far from the inner parts of the wicked (Jer. 12:2). Philo thinks the kidneys are appropriate for offering to God because they sift out waste material. The only instance of nephrós in the NT is in Rev. 2:23 (quoting Jer. 11:20). By the afflictions that fall on false prophets and their followers the church may see that God demands ultimate truth and purity. The OT saying that God “searches mind and heart” expresses the total claim that he makes on the community. (Borrow Kittel's Theological Dictionary of the New Testament : abridged in one volume) Nephros - 31x in 26v in the Septuagint - Ex 29:13; Exod. 29:22; Lev. 3:4; Lev. 3:10; Lev. 3:15; Lev. 4:9; Lev. 7:4; Lev. 8:16; Lev. 8:25; Lev. 9:10; Lev. 9:19; Deut. 32:14; Job 16:13; Ps. 7:9; Ps. 16:7; Ps. 26:2; Ps. 73:21; Ps. 139:13; Jer. 11:20; Jer. 12:2; Jer. 17:10; Jer. 20:12; Lam. 3:13 Revelation 2:24 'But I say to you, the rest who are in Thyatira, who do not hold this teaching, who have not known the deep things of Satan, as they call them--I place no other burden on you. NET Revelation 2:24 But to the rest of you in Thyatira, all who do not hold to this teaching (who have not learned the so-called "deep secrets of Satan"), to you I say: I do not put any additional burden on you. NLT Revelation 2:24 "But I also have a message for the rest of you in Thyatira who have not followed this false teaching ('deeper truths,' as they call them-- depths of Satan, actually). I will ask nothing more of you ESV Revelation 2:24 But to the rest of you in Thyatira, who do not hold this teaching, who have not learned what some call the deep things of Satan, to you I say, I do not lay on you any other burden. NIV Revelation 2:24 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): GNT Revelation 2:24 ὑμῖν δὲ λέγω τοῖς λοιποῖς τοῖς ἐν Θυατείροις, ὅσοι οὐκ ἔχουσιν τὴν διδαχὴν ταύτην, οἵτινες οὐκ ἔγνωσαν τὰ βαθέα τοῦ Σατανᾶ ὡς λέγουσιν· οὐ βάλλω ἐφ᾽ ὑμᾶς ἄλλο βάρος, KJV Revelation 2:24 But unto you I say, and 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. ASV Revelation 2:24 But to you I say, to the rest that are in Thyatira, as many as have not this teaching, who know not the deep things of Satan, as they are wont to say; I cast upon you none other burden. CSB Revelation 2:24 I say to the rest of you in Thyatira, who do not hold this teaching, who haven't known the deep things of Satan-- as they say-- I do not put any other burden on you. NKJ Revelation 2:24 "Now to you I say, and to the rest in Thyatira, as many as do not have this doctrine, who have not known the depths of Satan, as they say, I will put on you no other burden. NRS Revelation 2:24 But to the rest of you in Thyatira, who do not hold this teaching, who have not learned what some call 'the deep things of Satan,' to you I say, I do not lay on you any other burden; YLT Revelation 2:24 'And to you I say, and to the rest who are in Thyatira, as many as have not this teaching, and who did not know the depths of the Adversary, as they say; I will not put upon you other burden; GWN Revelation 2:24 But the rest of you in Thyatira-all who don't hold on to Jezebel's teaching, who haven't learned what are called the deep things of Satan-I won't burden you with anything else. BBE Revelation 2:24 But to you I say, to the rest in Thyatira, even to those who have not this teaching, and have no knowledge of the secrets of Satan, as they say; I put on you no other weight. RSV Revelation 2:24 But to the rest of you in Thyatira, who do not hold this teaching, who have not learned what some call the deep things of Satan, to you I say, I do not lay upon you any other burden; NKJ Revelation 2:24 "Now to you I say, and to the rest in Thyatira, as many as do not have this doctrine, who have not known the depths of Satan, as they say, I will put on you no other burden. ASV Revelation 2:24 But to you I say, to the rest that are in Thyatira, as many as have not this teaching, who know not the deep things of Satan, as they are wont to say; I cast upon you none other burden. MIT Revelation 2:24 I say to the rest of you in Thyatira, as many as do not hold to this doctrine, who have not experienced "the depths of Satan" as they say, I will not impose on you an additional burden. the depths: Rev 12:9 13:14 2Co 2:11 11:3,13-15 Eph 6:11,12 2Th 2:9-12 I will: Ac 15:28 Revelation 2 Resources - Multiple Sermons and Commentaries EXHORTATION TO THE GODLY REMNANT But - Term of contrast. Warning of judgment now shifts to encouragement for the godly remnant. I say to you, the rest (loipos) who are in Thyatira - The rest refers to the faithful remnant of believers who have not been seduced by the false teaching of Jezebel and not succumbed to immorality and idolatry. It is notable that the faithful remnant in Thyatira joins ranks with the faithful remnant in the day of the Old Testament Jezebel as described in 1 Kings 19:18 (QUOTED BY PAUL IN Ro 11:4) "Yet I will leave 7,000 in Israel (THE 10 NORTHERN TRIBES), all the knees that have not bowed (PICTURED AN INCLINE OF SOME PART OF THE BODY AS A GESTURE OF DEVOTION) to Baal and every mouth that has not kissed him.” Robert Thomas notes that "The adjective (rest loipos) does not necessitate that the remnant be in a minority. Possibly they were a majority in the church in light of the Lord’s praise for the church in 2:19. The group thus named is distinguished in two ways: they do not have the erroneous doctrine of Jezebel, and they have not known the deep things of Satan." (See Revelation Exegetical Commentary) John Walvoord observes that "Here for the first time in the messages to the seven churches a group is singled out within a local church as being the continuing true testimony of the Lord." Who (absolutely) do not (present tense) hold this teaching (didache) - This faithful remnant is not falling for Jezebel's teaching. Henry Alford sees the continuing action of the present tense as evidence of the remnant's complete separation from Jezebel’s false teaching. It is difficult to envision what it would have been like for these believers in this church and how they were able to steer clear of the powerful personality of Jezebel, but clearly they were able (and most likely enabled by the Holy Spirit Who kept them wholly holy!) Who have (absolutely) not known (ginosko - by experience of) the deep (bathos) things of Satan (satanas), as they call them - NIV = "so-called deep secrets." RSV = "what some call the deep things of Satan" The deep things of Satan refers to the so-called "deeper" knowledge experienced by the "Jezebelites." The deep things refers to those truths (or more accurately those lies or falsehoods) that were hidden and beyond the reach of a mans investigation. "It amounts to a claim of esoteric knowledge, perhaps even a superior morality, a higher law (Hort). If man is to know them, he must have supernatural (ED: AKA "DEMONIC") help." (Thomas) The deep things of Satan will potentially take their practitioners into the deep, dark, bottomless pit where Satan will also be cast. Notice this is what they call them, not what God calls them. (See the discussion of the Mystery Religions in the ancient world). Allen - In this church Satan, through Jezebel, was holding out a secret knowledge accessible only to a few. (What the Bible Teaches -Revelation) Henry
Apocalipse 2
Phillips – Deus nunca permite que os santos sofram sem causa. Neste caso, há dois fatores reconfortantes que mostram Deus soberano, mesmo no ataque permitido de Satanás aos santos. Primeiro notamos a razão divina desta prova ardente. É simplesmente para que vocês possam ser julgados. A igreja deve ser testada, o joio deve ser separado do trigo. A seguir, notamos que há uma restrição divina para isso. Tereis tribulação por dez dias. O período exato está marcado. Do outro lado do julgamento, a igreja estaria mais forte do que nunca. Tertuliano, que viveu no meio da perseguição, disse: “O sangue dos mártires é a semente da Igreja”. Tem sido um axioma desde aquele dia até hoje. Quando Saulo de Tarso causou estragos na igreja de Jerusalém, os santos fugiram para longe, levando o evangelho com eles e espalhando-o por todo o mundo. O diabo, em sua fúria cega contra a igreja nascente em Jerusalém, simplesmente pegou a preciosa semente do evangelho, armazenada no celeiro de Jerusalém, e lançou-a aos quatro ventos do céu. Onde quer que parasse, criava raízes e brotava numa poderosa colheita. Esse é um dos ministérios de perseguição. (Emprestar Revelação Exploradora) Vance Havner sobre a tribulação - "Esta 'tribulação' não significa as provações comuns das quais toda a carne é herdeira. Algumas almas queridas pensam que estão carregando sua cruz toda vez que têm dor de cabeça. A tribulação mencionada aqui é um problema que elas não teriam tido se não fossem cristãos." Satanás nos tenta a trazer à tona o que há de pior em nós; Deus nos testa para trazer à tona o melhor. Adam Clarke deixa a tradução literal "no pó", o que torna a interpretação precisa subsequente não apenas problemática, mas impossível. Ele reflete: “Como os dias neste livro são o que é comumente chamado de dias proféticos (ED: ONDE DIZ ISSO NA REVELAÇÃO?), cada um respondendo a um ano, os dez anos de tribulação podem (ED: QUE TAL “NÃO PODE”) denotar dez anos de perseguição; e esta foi precisamente a duração da perseguição sob Diocleciano, durante a qual todas as Igrejas Asiáticas foram gravemente afligidas. Até mesmo Charles Ryrie espiritualiza os 10 dias escrevendo: "Isso pode se referir a um período de 10 dias de intensa perseguição que está por vir, ou pode indicar 10 períodos de perseguição de Nero a Diocleciano." Parece que Ryrie, geralmente um literalista, toma alguma liberdade na interpretação, pois pode-se chegar a menos ou mais de 10 períodos de perseguição dependendo de como se avalia o governo de diferentes imperadores romanos. 🙏 PENSAMENTO - AT Robertson, o renomado estudioso grego, diz: "Não é sensato buscar um significado literal por dez dias." Então ficamos surpresos quando Robertson descarta uma interpretação literal de 1000 anos em Apocalipse 20:2+? Aqui está o comentário de Robertson sobre 1000 anos em Apocalipse 20:2 = "Aqui enfrentamos o mesmo problema encontrado nos 1260 dias. Neste livro de símbolos quanto duram mil anos? Todos os tipos de teorias são propostas, nenhuma das quais satisfaz plenamente." Permita-me discordar, há uma interpretação que satisfaz supremamente e que é uma interpretação literal que permite descartar "todos os tipos de teorias". Deus não está tentando confundir ou dar uma teoria, mas dar a verdade, a verdade literal! Observe como Robertson alude aos 1260 dias (Ap 11:3+, cf Ap 12:6+) como não-literais, apesar do fato de que este número se ajusta perfeitamente com 42 meses (Ap 11:2+, Ap 13:5+) e com “tempo, tempos e metade de um tempo” (Ap 12:14+ [paralelo com Ap 12:6], Daniel 7:25+)! Portanto, afirmo que abandonar uma interpretação literal de 10 dias (quando não há absolutamente nada no contexto que apoie tal abordagem) configura a rejeição da interpretação literal de outras frases de tempo criticamente importantes no Apocalipse! É apenas uma coincidência que os períodos de tempo sinônimos (1260 dias, 42 meses, “tempo, tempos, metade de um tempo”) sejam de 3,5 anos e a septuagésima semana de Daniel seja um período de sete anos? E é uma coincidência que Daniel 9:27+ descreve a quebra de uma aliança com Israel no meio da semana (no contexto - um período de 7 anos), de modo que 3,5 anos (1260 dias, 42 meses, "tempo, tempos e metade de um tempo") depois de fazer esta aliança firme com Israel, ela seja quebrada? Isso é apenas coincidência? Eu não acho. Veja o resumo de RL Thomas das interpretações de 10 dias. Mateus