Another description of Jesus Christ introduced to us in the first chapter is that “His eyes are like a flame of fire, ad his feet are like unto burnished brass.” Rev. 19:12 describes His eyes as a blazing fire. Daniel 10:6 gives a vision of one who had the appearance of lightning, his eyes were like flaming torches, his arms, and feet like the gleam of polished bronze. The reference to his eyes is set in the context of strength or power but exactly what that power alludes to is difficult to say with certainty. Fire may be illuminating so as to reveal what is dark and hidden. Fire will declare the true nature of that to which it is applied, also. Nothing is concealed from Him. This suggests the knowledge of all people and things as to their true nature. Either way, he sees all and knows all so as to judge righteously.
The Son of God says to Thyatira, “I know your works, love and faith, ministry and patience, and that your last works are more than the first.” These words are often placed together in the Scriptures. In describing the saints in 1 Thessalonians 1:3, Paul refers to their “work of faith,” “labor of love” and “patience of hope”. In Galatians 5:6, Paul speaks of “faith working through love.” This is the most concise, yet comprehensive description of serving God. By its very nature, trust and confidence in God will work or it is a dead faith and no true faith at all (cf. James 2:14-26). The great motivator of this working faith that pleases God is love, without which all work is vain (1 Cor. 13:1-3). Patience, here, is a reference to ones’ endurance and steadfastness in the face of obstacles and trials. Regarding the saints in Thyatira, the Son of God knows that their last works were more than their first. This is a tribute and commendation to their great faith, love, and endurance.
However, the Son of God had something against them — they had tolerated the woman, Jezebel, who (1) called herself a prophetess; (2) taught and seduced the Son of God’s servants to commit fornication and (3) to eat things sacrificed to idols. This woman convinced many that she was a prophetess in order to convince them to commit fornication and sacrifice to idols. This heart of a harlot seduced and drew them away from their love of God, and faith. The fact that she was tolerated suggests that they lacked the virtue and courage to stand up against her and remove her from their fellowship and warn others from following her pernicious ways. The reason is not stated, but their tolerance of her allowed her to continue her evil influence among them (cf. 1 Corinthians 5:1-13).
Time was given to her to repent, an indication of the importance of working patiently and meekly with erring brothers and sisters (Gal. 6:1, 1 Thess. 5:14, 2 Thess 3:15). Such time allowed each saint to make the same decision to withdraw their individual fellowship while admonishing her toward repentance. The matter of spiritual discipline requires a more exhaustive study that is given in this study of Revelation 2:18-29. Yet, it is necessary to remind the reader that we are not discussing the decision of the leadership of a local church to withdraw fellowship and bar her membership. Rather, we are discussing the withdrawal of fellowship as a decision of every saint. The action is not the action of an organization. It is the action of every individual Christian. Furthermore, the work is one of love, patience, and faith in the Lord. As difficult as it may be, it produces the peaceable fruit of righteousness (cf. Heb. 12:11). Ignoring it will not only set a precedent for future evils, but will influence others from the faith. The principle is taught in 1 Corinthians 5 that a clear and present danger can not be ignored as a little leaven leavens the whole lump of dough (cf. 1 Cor. 5:6-8). Her influence was to be removed and the old leaven purged.
It wasn’t just Jezebel who is called to repent. With fornication, there is always more than one guilty party. Those who had committed adultery with her must also repent (verse 22). God had a bed of great tribulation for both if they refused to repent (cf. 21:8). Jezebel’s spiritual children would die with her. As was true of God’s past judgments, those other cities of the called-out will know that, while human beings may be ignorant or blinded by their own cowardice, God cannot be duped but will render to each one according to their works (cf. 2 Cor. 5:10; 1 Cor. 4:5). Humans cannot hide their condition from God.
To the rest at Thyatira, to those who have not followed her, they have been given only one responsibility – take action against the sin among them. verse 24 alludes to the claim of the gnostics to know the deeper truth regarding God and/or Satan. It reads, “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” (2:24, NASB). They were to hold fast to the things that they had til he came (cf. 1 Thess. 5:21-22). Verse 25 also suggests that these first-century Christians anticipated the Lord’s arrival in their lifetime.
The promise that was given to Thyatira was that (1) the overcomers or those who keep His works unto the end would be given authority over the nations. The phrase “unto the end” in this verse is equated to “the coming” of the Lord in the preceding verse (v. 25). The specific promise is their part in the Lord’s rule over the nations (cf. 19:11-16). They will reign with Christ (20:6, cf. Jer. 19:10-11). (2) Christ will give him the morning star (v. 28). Christ is the “bright morning star (22:16).
In each of the letters, they are admonished to listen or give heed to what the Spirit is saying to them. The idea of “hearing” in the Scriptures implies more than just listening but keeping what they are told to do in maintaining the good things and repenting of the bad things.