Revelation 2 Study Notes

2:14-15 A viewpoint resembling the teaching of Balaam in the OT (Nm 22-25), which is probably linked to the teaching of the Nicolaitans (cp. vv. 6,20-23), had a strong foothold in the church.

2:16 The sword of my mouth is the sword of v. 12. The clear-cut duty of the church at Pergamum was to combat the false viewpoints in their midst (vv. 14-15) or else they would be judged by the Lord Jesus.

2:17 On let anyone who has ears to hear listen see note at v. 7. The reference to the one who conquers (see note at v. 7) receiving hidden manna is intended to remind readers that Israel’s sin in eating food sacrificed to idols (Nm 25) was that much worse because God was still giving them manna, even as he was still caring for his church in Pergamum. The white stone and new name may be related to: (1) victory in the ancient Greek athletic games, which allowed an athlete to retire permanently; or (2) entrance to a community feast.

2:18 On the angel of the church, see note at 1:20. Thyatira was thirty miles southeast of Pergamum on the Lycus River. Each of its trade guilds was devoted to a patron god or goddess, and social events centered on their worship. The pressure for Christians to participate in this idolatrous lifestyle, both for economic and social reasons, was great. The letter to Thyatira is the longest of the seven messages and the centerpiece of all seven. This is odd, considering that Thyatira was the smallest and least consequential city of the group. Also, closer study shows that the spiritual battle being waged at Thyatira is parallel to the battle to be waged in the end times (Rv 14-18). Christ, for the only time in Revelation, is called the Son of God. On eyes . . . like a fiery flame and feet . . . like fine bronze, see notes at 1:14,15.

2:19 Unlike the church at Ephesus, the church at Thyatira was not guilty of a lack of love. Significant spiritual growth was taking place.

2:20 Jezebel involved her followers in the same sins as those that infected the church at Pergamum—sexual immorality and eating meat sacrificed to idols. These sins are mentioned in reverse order from the letter to the church at Pergamum (v. 14). This reversal is a literary device that calls even more attention to the connection between the two. “Jezebel” was likely a nickname recalling the idolatrous queen of the northern king of Israel (1Kg 16; 18; 19; 21; 2Kg 9).

2:21-23 Great affliction is used here not for the time of unparalleled suffering just before Christ’s second coming, as in 7:14 (Dn 12:1), but for a time of intense affliction of an unknown nature. Its use foreshadows the time of great affliction to come upon the entire earth (Rv 3:10; 7:14). The children of Jezebel are not her literal children, but spiritual “children” who have committed themselves to her false teaching. Jezebel’s children will be stricken dead, a foreshadowing of widespread death by plague later in the book (e.g., 6:8). The strong parallels between Jezebel and Babylon, the great harlot of the latter part of the book (16:17-19:5), suggests Jezebel was a first-century preview of Babylon the Great.

2:24 The viewpoint and lifestyle associated with Jezebel (v. 20) are now unmasked as the so-called secrets of Satan, meaning that this false belief and behavior originated with the devil.

2:25 The other members of the church at Thyatira not in league with Jezebel were asked to hold on to the faithful acts Christ had commended in v. 19.

2:26-27 By use of a messianic prophecy from Ps 2:9, Christ promises that the victor will have authority over the nations, which means ruling with him after his second coming (20:4,6).

2:28 The morning star is a symbol of the Messiah in Nm 24:17. Christ calls himself the “bright morning star” in Rv 22:16.