The form of each epistle is very much the same; and in this, as the rest, we have to consider the inscription, contents, and conclusion.

I.The inscription, telling us, 1. To whom it is directed: To the angel of the church of Thyatira, a city of the proconsular Asia, bordering upon Mysia on the north and Lydia on the south, a town of trade, whence came the woman named Lydia, a seller of purple, who, being at Philippi in Macedonia, probably about the business of her calling, heard Paul preach there, and God opened her heart, that she attended to the things that were spoken, and believed, and was baptized, and entertained Paul and Silas there. Whether it was by her means that the gospel was brought into her own city, Thyatira, is not certain; but that it was there, and successful to the forming of a gospel church, this epistle assures us. 2. By whom it was sent: by the Son of God, who is here described as having eyes like a flame of fire, and feet like as fine brass. His general title is here, the Son of God, that is, the eternal and only-begotten Son of God, which denotes that he has the same nature with the Father, but with a distinct and subordinate manner of subsistence. The description we have here of him is in two characters: - (1.) That his eyes are like a flame of fire, signifying his piercing, penetrating, perfect knowledge, a thorough insight into all persons and all things, one who searches the hearts and tries the reins of the children of men (Rev 2:23), and will make all the churches to know he does so. (2.) That his feet are like fine brass, that the outgoings of his providence are steady, awful, and all pure and holy. As he judges with perfect wisdom, so he acts with perfect strength and steadiness.

II.The contents or subject-matter of this epistle, which, as the rest, includes,

1.The honourable character and commendation Christ gives of this church, ministry, and people; and this given by one who was no stranger to them, but well acquainted with them and with the principles from which they acted. Now in this church Christ makes honourable mention, (1.) Of their charity, either more general, a disposition to do good to all men, or more special, to the household of faith: there is no religion where there is no charity. (2.) Their service, their ministration; this respects chiefly the officers of the church, who had laboured in the word and doctrine. (3.) Their faith, which was the grace that actuated all the rest, both their charity and their service. (4.) Their patience; for those that are most charitable to others, most diligent in their places, and most faithful, must yet expect to meet with that which will exercise their patience. (5.) Their growing fruitfulness: their last works were better than the first. This is an excellent character; when others had left their first love, and lost their first zeal, these were growing wiser and better. It should be the ambition and earnest desire of all Christians that their last works may be their best works, that they may be better and better every day, and best at last.

2.A faithful reproof for what was amiss. This is not so directly charged upon the church itself as upon some wicked seducers who were among them; the church's fault was that she connived too much at them.

(1)These wicked seducers were compared to Jezebel, and called by her name. Jezebel was a persecutor of the prophets of the Lord, and a great patroness of idolaters and false prophets. The sin of these seducers was that they attempted to draw the servants of God into fornication, and to offer sacrifices to idols; they called themselves prophets, and so would claim a superior authority and regard to the ministers of the church. Two things aggravated the sin of these seducers, who, being one in their spirit and design, are spoken of as one person: - [1.] They made use of the name of God to oppose the truth of his doctrine and worship; this very much aggravated their sin. [2.] They abused the patience of God to harden themselves in their wickedness. God gave them space for repentance, but they repented not. Observe, First, Repentance is necessary to prevent a sinner's ruin. Secondly, Repentance requires time, a course of time, and time convenient; it is a great work, and a work of time. Thirdly, Where God gives space for repentance, he expects fruits meet for repentance. Fourthly, Where the space for repentance is lost, the sinner perishes with a double destruction.

(2)Now why should the wickedness of this Jezebel be charged upon the church of Thyatira? Because that church suffered her to seduce the people of that city. But how could the church help it? They had not, as a church, civil power to banish or imprison her; but they had ministerial power to censure and to excommunicate her: and it is probable that neglecting to use the power they had made them sharers in her sin.

3.The punishment of this seducer, this Jezebel, Rev 2:22, Rev 2:23, in which is couched a prediction of the fall of Babylon. (1.) I will cast her into a bed, into a bed of pain, not of pleasure, into a bed of flames; and those who have sinned with her shall suffer with her; but this may yet be prevented by their repentance. (2.) I will kill her children with death; that is, the second death, which does the work effectually, and leaves no hope of future life, no resurrection for those that are killed by the second death, but only to shame and everlasting contempt.

4.The design of Christ in the destruction of these wicked seducers, and this was the instruction of others, especially of his churches: All the churches shall know that I am he that searcheth the reins and the hearts; and I will give to every one of you according to your works. God is known by the judgments that he executes; and, by this revenge taken upon seducers, he would make known, (1.) His infallible knowledge of the hearts of men, of their principles, designs, frame, and temper, their formality, their indifference, their secret inclinations to symbolize with idolaters. (2.) His impartial justice, in giving every one according to his work, that the name of Christians should be no protection, their churches should be no sanctuaries for sin and sinners.

5.The encouragement given to those who keep themselves pure and undefiled: But to you I say, and unto the rest, etc., Rev 2:24. Observe, (1.) What these seducers called their doctrines - depths, profound mysteries, amusing the people, and endeavouring to persuade them that they had a deeper insight into religion than their own ministers had attained to. (2.) What Christ called them - depths of Satan, Satanical delusions and devices, diabolical mysteries; for there is a mystery of iniquity, as well and the great mystery of godliness. It is a dangerous thing to despise the mystery of God, and it is as dangerous to receive the mysteries of Satan. (3.) How tender Christ is of his faithful servants: "I will lay upon you no other burden; but that which you have already hold fast till I come, Rev 2:24, Rev 2:25. I will not overburden your faith with any new mysteries, nor your consciences with any new laws. I only require your attention to what you have received. Hold that fast till I come, and I desire no more." Christ is coming to put an end to all the temptations of his people; and, if they hold fast faith and a good conscience till he come, all the difficulty and danger will be over.

III.We now come to the conclusion of this message, Rev 2:26-29. Here we have, 1. The promise of an ample reward to the persevering victorious believer, in two parts: - (1.) Very great power and dominion over the rest of the world: Power over the nations, which may refer either to the time when the empire should turn Christian, and the world be under the government of the Christian emperor, as in Constantine's time; or to the other world, when believers shall sit down with Christ on his throne of judgment, and join with him in trying, and condemning, and consigning over to punishment the enemies of Christ and the church. The upright shall have dominion in the morning. (2.) Knowledge and wisdom, suitable to such power and dominion: I will give him the morning-star. Christ is the morning-star. He brings day with him into the soul, the light of grace and of glory; and he will give his people that perfection of light and wisdom which is requisite to the state of dignity and dominion that they shall have in the morning of the resurrection. 2. This epistle ends with the usual demand of attention: He that hath an ear let him hear what the Spirit saith unto the churches. In the foregoing epistles, this demand of attention comes before the concluding promise; but in this, and all that follow, it comes after, and tells us that we should all attend to the promises as well as to the precepts that Christ delivers to the churches.

Behold, I will cast her into a bed - "This again alludes to the same history. Ahaziah, son of Ahab and Jezebel, by his mother's ill instruction and example, followed her ways. God punished him by making him fall down, as is supposed, from the top of the terrace over his house, and so to be bedridden for a long time under great anguish, designing thereby to give him time to repent; but when, instead of that, he sent to consult Baalzebub, Elijah was sent to pronounce a final doom against his impenitence. Thus the son of Jezebel, who had committed idolatry with and by her advice, was long cast into the bed of affliction, and not repenting, died: in the same manner his brother Jehoram succeeded likewise. All this while Jezebel had time and warning enough to repent; and though she did not prevail with Jehoram to continue in the idolatrous worship of Baal, yet she persisted in her own way, notwithstanding God's warnings. The sacred writer, therefore, here threatens the Gnostic Jezebel to make that wherein she delighteth, as adulterers in the bed of lust, to be the very place, occasion, and instrument, of her greatest torment. So in Isaiah, the bed is made a symbol of tribulation, and anguish of body and mind. See Isa 28:20; Job 33:19.

Behold, I will cast her into a bed,.... Of sickness and languishing; and which denotes the sickly, pining, and languishing state of the church of Rome, as a just retaliation for her bed of luxury and deliciousness, adultery and idolatry, she had indulged herself in; this was threatened, and was yet to come, and began at the time of the Reformation, signified by the next church state; and, ever since, the whore of Rome has been visibly sickening and decaying. The Alexandrian copy reads, "into a prison":

and them that commit adultery with her into great tribulation: the kings of the earth, and their subjects, who have joined in the idolatries and corruptions of the Romish church, Rev 17:2, which may be understood either of that distress and uneasiness the Reformation in some countries gave them; or those outward troubles, wars, and desolations they have been since attended with, particularly the empire of Germany; which has been in great tribulation, formerly by the Turks, and of late by internal broils among themselves, and by the armies of other princes entering into it; or it may regard that eternal vengeance that will be recompensed to all such persons:

except they repent of their deeds; their spiritual fornication or idolatry, and all the abominations the members of that apostate church are guilty of. There seems to be an allusion in this verse to Ahaziah and Joram, sons of Ahab and Jezebel, who followed their mother's idolatrous practices, and were cast upon a bed of sickness, Kg2 1:2.

Behold--calling attention to her awful doom to come.

I will--Greek present, "I cast her."

a bed--The place of her sin shall be the place of her punishment. The bed of her sin shall be her bed of sickness and anguish. Perhaps a pestilence was about to be sent. Or the bed of the grave, and of the hell beyond, where the worm dieth not.

them that commit adultery with her--spiritually; including both the eating of idol-meats and fornication. "With her," in the Greek, implies participation with her in her adulteries, namely, by suffering her (Rev 2:20), or letting her alone, and so virtually encouraging her. Her punishment is distinct from theirs; she is to be cast into a bed, and her children to be killed; while those who make themselves partakers of her sin by tolerating her, are to be cast into great tribulation.

except they repent--Greek aorist, "repent" at once; shall have repented by the time limited in My purpose.

their deeds--Two of the oldest manuscripts and most ancient versions read "her." Thus, God's true servants, who by connivance, are incurring the guilt of her deeds, are distinguished from her. One oldest manuscript, ANDREAS, and CYPRIAN, support "their."