The Book Is Open, Revelation 3:1-6

The Spirit's Message to the Church in Sardis

We are speedily approaching the end of our discussion of the letters to the seven churches.  Once we finish this chapter the churches will not be spoken of again in the book of Revelation.  In chapter four John is called up to Heaven and the narrative continues with a view of heaven and a view of the earth from heaven.  The church is involved in everything that happens throughout the book of Revelation, but after the fourth chapter it has become a transformed body and merged into the heavenly host as the bride of Christ who emerge as the Holy Angels.  It should be clear now that the church (a called out body composed of Jews and Gentiles) is a special entity created for a special purpose in the kingdom, not some celestial bodies that float around on a cloud singing "Holy, Holy, Holy". Paul made his point clear in 1st Corinthians 6:2-3  Do ye not know that the saints shall judge the world? And if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? How much more things that pertain to this life?  That should be food for thought for those who twist a scripture, truncate it and proclaim the Bible say, "thou shall not judge."

This modern-day idealistic form of religion that promotes a hate -fill rhetoric and the entertainment aspect of Christianity here and now can easily be seen as a perversion of the gospel when we realize that the church was created for a greater purpose.  That purpose is not to be manifested here on earth in earthly goods as some suppose but as Jesus implied, the blessing would be in the  Kingdom to come.   Understanding that concept we should be thankful and enjoy the blessing that God has already afforded us as stated in  Genesis 1:28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. 

The strangest thing about these letters to the churches is that Jesus Christ did not make any earthly promise to His church. His message was, "I see, I know, repent, and hear", then he made a promise payable in the kingdom.  His love so profoundly professed in his letters, but one can wonder, why didn't he tell the church, "don't worry I got your back?"  This is something that the church should think of when coming before the throne of God with a shopping list of so-called favors.  If there is a question about these so-called promises, maybe it has something to do with the way we read and interpret the scripture. As one preacher loudly proclaimed, If he did it for the Children of Isreal he will do it for us, which many doubt that it is a true assessment of God's power.

Revelation 3:1-6 And unto the angel of the church in Sardis, write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. Thou hast a few names even in Sardis which have not defiled their garments, and they shall walk with me in white: for they are worthy. He that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. He that hath an ear, let him hear what the Spirit saith unto the churches.

In the message to the angel (messenger) of the church in Sardis, the general state or condition of the church after the Reformation is reflected as a church filled with hypocrisy.  In the message to Thyatira, we saw the condition of the church before the Reformation. These messages were supposedly directed to churches that existed in John’s day, but as I have stated already, the use of the number seven indicates a period that transcends time.  It is a period known as the church age.  It is not clear as if the church age ends with the rapture as we often teach, for there are some that believe that the rapture has already taken place, and we that are left must endure the tribulation that is upon us.

Jesus parable of the ten virgins was his first message as pertaining to the status of the church which is described as his bride.  We do well to remember that five was wise and five was foolish.   When the bride broom came for his bride those that were ready went in with, those that were not ready went about the towns and villages playing church. (paraphrasing)  In the book of Revelation Jesus is addressing the true church and he is also addressing those who have the name but are dead.  In my study of the Book of Revelation, there is a question I am forced to ask,  the answer hinges upon whether we believe the church will go through the tribulation.

Protestantism is in power, whereas in the Thyatira assembly the Papacy (Rome) controlled. They overlap each other; but although there is not an abrupt break between the two, they do signify certain periods of time. The Reformation was a definite turning point in the history of Western Christianity. God used spirit led ministers to open the eyes of the masses, and for the first time, the Word of God was put into language the common man could understand. Down through the ages, Rome has done her best to keep the Word of God from the ordinary people, but it is God’s will that every believer has access to His Word, and the Holy Spirit is our teacher (Ist John 2:27).  

The city of Sardis lay about thirty miles south of Thyatira. The city was very wealthy, filled with pride and its Christian churches boasted that they were alive. It was the capital of the Kingdom of Lydia. When Sardis was conquered by Cyrus the Lydian monarchy came to an end. The once proud city of Sardis decayed entirely. The life and light of its religious community faded from view and history tell us that in 1850, not one human being was found living in Sardis. 

Verse 1: “And unto the angel of the church in Sardis write; These things saith He that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.” This verse identifies the speaker, it also identifies a church that professes to be alive and the speaker is having a problem with the acclimations made by this church. “He that hath the seven Spirits of God.” The seven Spirits of God is a confusing statement to many Bible readers. Paul often speaks of “One Spirit” in his Epistles, and the Holy Spirit is one Spirit. We are all baptized into one body by one Spirit, and have all been made to drink into one Spirit; but in Revelation, the phrase “seven Spirits” is used to assure us of the completeness, the fullness, and the diversified actions and ministries of The One Holy Spirit. Isaiah 11:2 enlightens us: “And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord.”

The fullness of the Spirit is in Christ, and we can rest assured that whatever state the church may be in . . . it may have left its first love, it may be corrupt, it may be dead . . . but there is in Him who is in the midst of the golden candlesticks, the adequate spiritual power to meet every need, regardless of what that need may be. The speaker not only has the seven Spirits of God, but also the “seven stars.” The stars are the light-bearers of the local assemblies. Their responsibility is to shine for Christ, to reflect the light of Christ and of Heaven to the people in the assembly and the community who live in darkness.

The darkness of this world should not be confusing. Christ has both the “seven Spirits” and the “seven stars.” All light and all ministry proceed from Christ. Jesus gives to us the ministry we are capable of handling, and it will be a happy day in the lives of ministers and Christian workers when we are ready to recognize that God knows what He is doing when He places us in a particular ministry. If we will faithfully discharge our duties and faithfully minister in the capacity He gives us, we will have our time so filled that we will have no time left to covet nor to criticize another man’s ministry or to engage in hate-filled rhetoric. Whatever may be the ministry in the church, if it is successful and as it should be, it proceeds from the Lord Jesus Christ in whom all fulness dwells, “in whom ye are complete” (Colossians 2:8-10). 

Verse 1: Closes with the same announcement made by the Spirit to all the churches: “I know thy works.” But the statement here goes further. Members of the church at Sardis had the name that they were alive - but the Lord is omniscient, He knows all things - and though Sardis announced life, God knew, the church had evolved into a failed church, it was dead. A man looks at the outward appearance, God looks at the heart. Many times when we pass a magnificent structure we say, “My! That is a great church! What a beautiful building!” While a little storefront down the street, with the word Mission written across the door, maybe a much greater church in the eyes of the Lord than the great edifice on Main Street. Such was - and is - Protestantism in many places today. Many great Bible authorities regard the Reformation as the greatest blessing to Christianity and declare the greatest curse to be the beginning of Rome (the Papacy).

We must distinguish between the Reformation and Protestantism. The Reformation was the divine work of the Holy Spirit but Protestantism is a human system, and many times is just as dead as dead can be. The reformers succeeded in breaking the chains and shackles of Rome, and Christianity flourished for a season. Some may have wondered, “Will this zeal continue? Will victory succeed victory? Will one victory lead to another?” The devil has had a lot of experience. He is not asleep. He is on the job, walking about seeking whom he may devour. Thus, before long, the Reformation began to cool and lapse into formal, lifeless, cold Orthodoxy. The great reformers died - and those who replaced them led the church into “systems.” Instead of searching the Scriptures, they drew up dogmas and followed tradition. The church began to abandon the old ideas and concept that made the church strong, in the name of common sense.  Spiritual power was gone, and the zealous lost their zeal. Soon the church had a name that it was alive - but it was dead.   

New denominations and churches began to appear only to follow the same path.  Protestantism did not produce the gross corruption and the horrible spiritual fornication produced in the Middle Ages; Protestantism produced spiritual slumber. The church was dead-asleep. It was alive in name only.

Verse 2: “Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God” We are to occupy until He comes. We are not to sleep as others do . . . we are to be alert. Watching and praying to go hand in hand as having to do with the Lord’s return (Mark 13:33).  Watching and praying are Siamese twins when it comes to winning in the Christian conflict, and being an overcomer (Ephesians 6:18). I wonder how many Christians we have today who are alert - watching and praying - really looking and longing for the return of the Lord?   There is an old adage that says, "everybody wants to go to Heaven but nobody wants to die,"  A preacher once acknowledged that there were some things he wanted to do before Jesus came back.  There is no New Testament truth that will so stir a church and keep it clean, as will the truth of the Lord’s return “in a moment, in the twinkling of an eye.” They who believe in the imminent return of the Lord, live zealous, pure lives. “And every man that hath this hope, purifieth himself, even as He is pure” (I John 3:1-3). What little spirituality remained in Sardis was rapidly dying out, and that assembly was therefore admonished to “strengthen the things which remain.” The fruit of the Spirit (Galatians 5:22,23) still existed there, even though that fruit was undoubtedly very feeble; and it must be strengthened immediately, or else all true Christianity would vanish from Sardis.

Verse 3: “Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.” To Ephesus, the Spirit said, “Remember” (Revelation 2:5). Again in this present verse, the church is admonished to remember. Ephesus was admonished to remember their first love, (their virgin love) - the glorious experience they had had with Christ, the One who was standing in the midst of the golden candlesticks.

 In verse 3, Sardis is admonished to remember the golden age of the Reformation. (This church is after the Reformation - the time when spiritual power and exceeding joy flooded the hearts of the believers.) Therefore, the Spirit admonishes these people to remember that glorious era  In this verse there is also a threat from the One who stands in the midst of the golden candlesticks. The church is to remember - hold fast and repent . . . and watch; and if they do not remember, repent, and watch, Jesus will come as a thief and judge them. (Read I Thessalonians chapter 5.) Unless they repent, He will come to them as a judge - unknown, unlooked for and unexpected. I am afraid that Protestantism and the world have come to terms, and the great majority of church members today find more pleasure in the world than they do in the prayer meeting. They find more pleasure in the things of the world than in the things of the Spirit. The beat of worldly music has entered today's sanctuaries and the churches rocks.  Therefore, if the church and the world agree and walk together, they must suffer the same judgment, the same doom. The Lord Jesus will come to the Church as the Morning Star. To Israel, He is the Sun of Righteousness. To the world and to professing Christendom, He will come in sudden surprise as “a thief in the night.”

In my book, "The Evolution of The Failed Church", I reference the true church and the organized church.  The Papacy (Thyatira) and Protestantism (Sardis) are running on together, but in opposite lines; but great efforts are being made to heal the breach between Protestantism and Romanism. The differences between the two are becoming less and less, and the hour is fast approaching when all differences will be ended between them. The stage is being set for the great world church which will be headed by the devil himself in the person of the Antichrist. The end of that church will be a devastating judgment from Him who is the head of the True Church - the Lord Jesus Christ, the Lamb of God.

Verse 4: “Thou hast a few names even in Sardis which have not defiled their garments, and they shall walk with me in white: for they are worthy.” As I have previously stated, there was a very small remnant in Sardis who bore the fruits of the Spirit . . . very weak, but they were there. God has always had His true remnant here on earth and always will have until the Rapture of the Church. As it was in the days of Noah, as it was in the days of Lot, so shall it be in the day when the Son of Man shall appear. In Noah’s day, eight people were saved. In Lot’s day, the number was cut from eight to three. As it was, so shall it be.  The Word of God asks, “When Jesus returns to this earth will He find faith?” More false prophets have risen in the last twenty years than in any given period of time prior to that. Magazines have donated multi-millions of dollars worth of advertising for ministers who deny the deity of Christ, His shed blood, and the cardinal truths of Christianity. In this day, men are trying to strip the Lord Jesus of His deity and demote Him to the level of all men. Award shows that utilize the Words of God to promote human values. Thank God that cannot, and it will not happen, but these things are a sign that Jesus is at the door. Surely, He will come quickly. Surely He cannot tarry much longer.  The remnant of true believers in Thyatira was referred to as “the rest in Thyatira.” How many “the rest” was, we do not know. But notice here in Sardis the Scripture says, “a few names.” There were a few - a very few - in Sardis, who were undefiled, who had not completely denied the Lord. They were truly born again and had not defiled their garments with the world, the flesh, and the devil.

 The majority in Sardis had a name that they were alive, but only a few were really alive.  The few who had not denied His name and who were genuinely born again had the promise, “They shall walk with me in white.” They had washed their robes and made them white in the Blood of the Lamb, and would, therefore, walk with the glorified Saviour in white robes.  The signification and symbology of revelation are clear here.  To understand we must use our eyes to see the message so that we can hear it.  The statement “they are worthy” could be made only about persons washed in the Blood, saved by the grace of God. Even though these few might be as “a brand plucked from the fire,” they would walk in white because there is no degree of redemption. There are degrees of reward - but when people are saved their sins are washed away and they are as white as snow. Even though these few were cold and indifferent, seemingly almost dead spiritually, they would walk with the Redeemer, dressed in white robes, in that glorious resurrection morning.  Overcomers will wear white. Their names will not be blotted out of the Book of Life. True life in Christ Jesus is proven by victorious living by those who possess His life (Colossians 1:27). 

Jesus prayed to the Father, “ . . . Those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the Scripture might be fulfilled” (John 17:12).  (The son of perdition here refers to Judas Iscariot, who still has a job to do here on this earth during the Tribulation period).  Judas hanged himself and “went to his own place.” He will return to this earth during the Tribulation period.  Judas Iscariot was the devil in the flesh. In John 6:70 Jesus said, “Have I not chosen twelve, and one of you is a devil?” It is true he was a member of the disciple band, but he fell from apostleship. Judas always referred to Jesus as “Master,” never as Lord, or Saviour. Jesus IS Master, even of the devil. Judas “had a name that thou livest,” but he was dead. His name was on the disciple register, but not in “THE LAMB’S BOOK OF LIFE” (Revelation 21:27). 

Sardis “had a name that thou livest,” but in reality the assembly was dead. There were a few believers there, however, who had been truly born again. They were in the minority, they were not zealous and alert, but they were alive. Let me remind you that there is a difference between redemption and rewards. It is altogether possible for a true believer to lose his reward. Read II John. Study it carefully. The same John who wrote Revelation uses the entire second Epistle of John to warn Christians concerning the truth, “that we might receive a full reward.” It is possible for a real believer to be snatched as a brand from the burning . . . to be saved “so as by fire.” This passage in Revelation does not contradict what Jesus said in Matthew 10:32,33: “Whosoever, therefore, shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him, therefore,o deny before my Father which is in heaven.” 

In Revelation 3:5 we read, “But I will confess his name before my Father, and before His angels.” These few had not denied the name of Jesus. They had confessed Him and had sincerely put their trust in Him. They were genuinely saved - while the masses were professors, not possessors. The professors had joined the local assembly, but they were not born into the family of God. In Acts 2:47 we learn how we become a member of the New Testament Church. When we are saved, the Lord adds us to the Church. The moment we are saved we are added to the Church through the baptism of the Spirit (I Corinthians 12:12, 13).

Verse 6: “He that hath an ear, let him hear what the Spirit saith unto the churches.” The message to the angel of the church in Sardis closes with the admonition to “hear the message of the Spirit to the churches.” God help us to be again reminded that we are individually responsible to the Lord God Almighty. We are to hear what the Spirit says - not what man says or teaches.

Let me point out that in Sardis, the admonition to “hear” comes after the promise of reward to the individual overcomer. The entire assembly at Sardis was not an overcoming church. The overcomers there were only the few who had not bowed to the world, the flesh, and the devil.

The Book Is Open, Revelation 2:18-29

The message to the fourth church or assembly takes on a more serious note than the message to the other three.  Understanding these letters to the seven churches will aid us in understanding God's overall plan for humanity from the book of Geneses to Revelation.  The message Jesus sent to the seven symbolic churches should not be cast aside so lightly.   The church or assembly today is suffering from the same problems that John wrote about.  To fully understand the message we must prepare our eyes and ears to see and hear the message as it unfolds.  

Beginning with the fourth message, the churches began to take on names that are familiar to us, the same will hold true with the study of the beasts of Revelation, nations, landmarks, and states will be called out.  In the next four letters John write, no church or denomination escapes the one whose "eyes like unto a flame of fire."  The bible is a book that we must use our eyes and ears to understand it.  In Revelation we must see the message before we can hear it, it is a message filled with signs and symbols.  I encourage you to study the messages Jesus sent to the churches in detail on your own or with your pastor.  Now let’s dig deeper into the problems that this early Christian assembly was facing and see how Jesus addressed the problems.

Revelation 2:18-29 And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; I know thy works and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. Notwithstanding I have a few things against thee because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication, and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death, and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. 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 burdens. But that which ye have already hold fast till I come. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star. He that hath an ear let him hear what the Spirit saith unto the churches.

Each of the seven churches as representative churches represents a time span in the history of the church.  As Wednesday is the fourth day of seven days that makes a week, days and weeks repeat themselves.  The same holds true with the problems of the church that is addressed by the "Son of God". This is the first time in the letters to the churches Jesus identified Himself with this title, and the only time used in the book.  The message to the church at Thyatira is the longest message in the group of seven.  The seven messages are divided into two groups. The first three churches make up one group which we will discuss later and the last four messages describe the Church from the present age on until the Rapture takes place. The church at Thyatira represents the years between 500 and 1500 A.D.  Jesus message to the assembly at Thyatira speaks to the hopeless, helpless, corrupt condition of the local assembly,  a condition out of which the local church cannot and will not emerge, a condition that is absolutely incapable of being improved. 

The message here needs to be distinguished from the three previous messages in that here corrupt teachers are permitted to teach corruption, and children are born,“ her children”, the children of wicked, adulterous, murderous Jezebel. What a terrible commentary on the local assembly!  What a terrible commentary on the church today. This is the only church of the seven where a woman is mentioned, Jezebel, the wicked wife of the apostate King Ahab, who was nothing more than a tool in her hands.  The King was King in name only.  The ungodly idolatress and murderess ran the kingdom.  She was a very clever and determined woman.  A Jezebel type is the prominent person named in the address to Thyatira.  It, not just a coincidence that the Holy Spirit mentions a woman in connection with Thyatira. In Acts 16 we learn of Lydia as Paul’s first convert.  However, there is a striking contrast between Lydia and Paul, and the woman Jezebel and Elijah.  Read the account in Acts 16, and then read the comparison in 1st King, chapter 18 and 19. Of course, after Paul preached the Gospel to Lydia she was converted and invited Paul into her house and became a faithful friend and supporter of the Gospel.  On the contrary, Jezebel sought to destroy God’s prophet, Elijah. 

It is possible that due to Lida's conversion and her support for the church,  it was easy for a Jezebel (type) to take control of the leaders of the assembly.  A Jezebel (type), signifies that a person behind the scene is perverting the Gospel.  A natural and literal analogy is that of a leader of an assembly guilty of the sins of adultery began to teach that it is okay to sin, because God is a God of love and he will forgive us, he knows we are weak.  There is a serious spiritual implication at play here resulting from a polluted and shaped gospel. 

Historically, Thyatira covers the period known as the dark ages, and in the message to that church, we see in brief the picture of the Roman system of worship and religion, the worst system ever to disgrace the earth God created for His people. During the dark ages, Popery was in power. In Popery, every true thought of the New Testament Church is denied and lost. Certainly, Rome boasts loudly of “unity” - but it is her own kind of unity, enforced by the sword, fire, and the dungeon, so unlike the divine unity which is effected by the Holy Ghost (I Corinthians 12:13). In the New Testament Church of which Jesus is the head, there is unity.  Popery completely shuts Christ out as the head of the New Testament Church and in its place, it placed a woman. 

Since the church at Thyatira represents the age when Rome took over the reins of religion on earth, we have the statement, “These things saith the Son of God”  Not  Peter, not Mary, not some Bishop but the Son of God, the Foundation of the New Testament Church (Matthew 16:16-18). Can you think of a church that the foundation is built upon someone other than Jesus Christ?  In our present text the Spirit further identifies the Speaker by saying, “He that hath His eyes as a flame of fire, (this denote his anger) and His feet are like fine brass.” (Judgement built upon a solid foundation) This is part of the detailed description of the glorified Son of Man in chapter 1:14, 15. We should always bear in mind that He to whom all judgment is committed, He who will execute His own judgment, is not only man (John 5:22-27), but He is God as well. He who will judge the quick and the dead is divine as well as human. His eyes “as a flame of fire” symbolize His moral hatred and intolerance of evil. He will search out sin and discover all hidden iniquity.  

Who would even entertain the idea of escaping those eyes as a flame of fire?  What His eyes discover, “His feet as fine brass” shall tread upon in judgment. Brass symbolizes judgment.  Every system of evil that bears the Christian name (verse 22) must be utterly and totally destroyed. When the Lord Jesus comes in person to make good His sovereign right to rule the whole world, His feet are likened unto “pillars of fire” (Revelation 10:1,2). Fire is the symbol of judgment (Mark 9:43, Luke 16:24, II Thessalonians 1:8).

Verse 19: “I know thy works and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.” But the faithful is also commended for their love their service, their faith, and their patience. The word works occurs twice in this commendation to the church at Thyatira. The angel (minister) at Ephesus had decreased in love, whereas the angel (ministry) at Thyatira had increased in works. The darker the night, the more devoted and zealous were the church (assembly), their “last works more than the first” more numerous, and more pure. Love is mentioned first (Galatians 5:22) because love is the first and greatest of all Christian values (I Corinthians 13:13). 

Verse 20: “Notwithstanding, I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce (female traits) my servants to commit fornication(spiritual fornication), and to eat things sacrificed unto idols (love the collection of gold and silver).” The general state and picture of the church in the middle ages are represented by Thyatira and the condoning of the evil that was present in the very assembly itself.  Why do you suppose the Holy Spirit chose Jezebel to be used as an illustration concerning the doctrine that was being set up and taught in the church at Thyatira? The only way to know the right answer is to compare spiritual things with spiritual.

- Jezebel was a woman,

- Jezebel was a queen,

- Jezebel was an idolatress.  

From a natural vantage point, what do you see?  You see a woman who is subject to evil inclinations behind the scene manipulating the man of God.  Many will use this as an indictment against women preachers.  At this point in our discussion, I will neither stipulate nor infer that this is a formidable conclusion.  We must remember in Revelation the natural signifies, the message is spiritual.  Many will use this scripture to show Jesus disdain for women preachers, this is not true.  If we switch to a literal translation of the book then we will have a book that will not make sense.  If Jezebel who was dead at the time of this writing, then using the symbology of the bible Jezebel must be a (spiritual type without regard to gender) person that exhibits the traits of Jezebel.   It is clear, Jezebel was a manipulator and it was jezebel's desire to manipulate the man of God.  The Jezebel of Revelation was a manipulator of the word of God.

Now again let's ask the question who was Jezebel? She was a persecutor and she was the virtual ruler and director of the government of Israel. Her husband, King Ahab, was nothing more than a puppet in her hands. Read I Kings, chapters 18 through 21. All of this and much more is set forth in the Jezebel of Revelation. Here in Thyatira, her teaching, her doctrine, is certainly the beginning of the Papal system (read carefully Revelation 17 and 18). She (Jezebel) assumed the title “Prophetess.” She professed in the assembly at Thyatira to teach with authority. And as she taught, she seduced the minds of the people and trained them to follow her instead of following Him who stands in the midst of the seven golden lampstands. The Lord had a grave and serious indictment against the assembly at Thyatira. The church was permitting in its midst an evil more serious in character than any evil that had yet appeared in the local assemblies. The Papacy is certainly in the forefront of the message to the church at Thyatira. The supremacy of the Roman pope is simply the development in full of the dispute among the disciples as to “Who shall be the greatest” (Mark 9:33,34). Of course, popery had a beginning - and it certainly did not begin with Peter, because Peter was not a pope; he was just an ordinary human being like all the rest of the disciples. Today Rome cries out, “Hear the mother church!” Again, Rome proclaims, “The church cannot err in faith and in morals!” When Rome says “the church” she means the Papacy and the Roman system. This manipulation began with the Papacy and was reshaped by the Protestants as we shall see later. 

Fornication and Idolatry were the two great errors in the assembly at Pergamos. These two satanic deadly evils were taught, practiced and condoned in the assembly at Thyatira. Fornication, as used here, symbolizes the professing Christian lives in the world, condoning the world, fellowshipping with the world. This terrible sin began with the reign of Constantine and grew into the Papacy. Constantine was the first to bring church and state together. He bestowed expensive temples, crowns of gold and much wealth upon the professing church in his day, and the unholy union of church and state was perfected in the Papacy. The idolatry of the churches can be seen today, there is a general disagreement on how the Laws of Moses applies to the modern church, yet all agree on the rule of tithes. Such a union is spiritual fornication and certainly brings judgment. In the end, it will bring horrible and final judgment upon the systems of spiritual fornication. 

Verse 21: “And I gave her space to repent of her fornication, and she repented not.” From its beginning, the Papacy reigned as queen for more than one thousand years. Rome never repented. The Reformation came along, and for three hundred years now in many countries, Rome has been in the minority with Protestantism in the majority. But the Papacy is unchanged. It is as it was in the beginning. The Lord “gave her space to repent.” There has been no repentance. In this message Jesus changed the focus of the message to the individual overcomer rather than the church, which we shall discuss later. 

Verses 22 and 23: “Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death, and all the churches shall know that I am He which searcheth the reins and hearts: and I will give unto every one of you according to your works.” In these two verses, three parties are named who will be judged. The first: Jezebel. The second: Those who commit fornication with her. Third: Her children . . . the offspring as a result of fornication. Jezebel will not repent, her judgment is certain, and those who ally with her will be judged unless they repent of their wickedness committed with Jezebel. Her children will be killed with death.  I believe that goes further than physical death. I believe it means that they will be tormented forever and ever in the lake of fire, and will die eternally.

The Book Is Open, Revelation 2:12-17

CHAPTER II

The Evolution Of A Failed Church, Cont.

"This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,  Traitors, heady, highminded, lovers of pleasures more than lovers of God; Having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, Ever learning, and never able to come to the knowledge of the truth.  Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.  But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was." (2^nd Timothy 3:1-9 KJV) 

There is no need to interpret the words of Paul, sometimes they may be hard to understand but they are spoken in a straightforward manner.  Unlike John's writing in Revelation filled with signification and symbols, Paul uses the common language of his time to send forth a clear prophecy of the degradation of humanity in the last days.  The way of Christ was cast aside, what followed in Revelation 2,3 is an indictment issued by Christ not only of the church but of those who proclaim to be messengers of God.   The indictment begins with I know your works, I know where you dwell and I have a few things against you.   The light is shown of the hypocrisy of Christianity who has adopted the lust of the heretic. 

Oh, Men and Women of God, you have been indicted.  The book has been open.  I hear your voice, but where was your voice when the Holy Bible was downgraded, proclaimed a racist book and laws were enacted that was contrary to God's word?  Where was your voice when the trashing of Christianity took place on a national stage and yet, you yearned for a leader, a heretic who would continue to blame Christianity for the problems of the world?  Where was your voice when our children exposed to a type of evil that contributed to the loss of hope causing them to accept suicide as the answer?   Where was your voice when the debate of the color of a supernatural being was allowed to proceed?  Where was your voice when sin was justified through the twisting and shaping of the scripture?  Yes, today I hear your voice loud and clear.   The social media and the airways resonate with your hypocrisy, and your created words. I cringe at your hate-filled rhetoric, knowing that your words will cause many to stumble.  Men and women of God when your hate is so great that it clouds your ability to process facts, or even the Bible in a rational manner, you have a problem. 

The message of Revelation is not to the unbelievers, it is to those who believe.  Jesus said, that it is better a millstone would be placed around your neck and cast into the sea than to offend, but in today's society, to offend is godly.  Jesus often spoke of forgiveness, but we have followed the path of, God forgives, humanity does not forgive.   We are a people a church that our righteous exist with our own eyes and the righteous of God is second nature.

Revelation 2:12  And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;

Men and women of God, these words are spoken to you.

Revelation 2:13  I know thy works, and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.

You profess the faith, but Jesus is saying I know your works.

Revelation 2:14  But I have a few things against thee because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.

Revelation 2:15  So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.

The Nicolaitans came into the church for the purpose of ruling over the church. 

Revelation 2:16  Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

Revelation 2:17  He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.

In these verses is contained the third epistle, which John by direction had written and sent to the church of Pergamos, in which (as in the former) we have,

1. A description of Christ, as having a sharp two-edged sword in his mouth; denoting the word of God, and that piercing power which accompanies it to conquer the lusts and corruptions of men.  He speaks in a voice that is indicative of an indictment direct from the throne. 

As also, 2. A commendation of what was good and excelling in that church, I know thy works; that is, with a knowledge of intelligence and observation, as also with a knowledge of approbation and acceptation. I know thee to be good in bad places, and in the worst of times, though thou dwelleth where Satan's seat is.  That is, where Satan bears sway by idolatry and persecution: yet dost thou hold fast my name, that is, the doctrine of the gospel preached in my name, and by which I am made known to the world as a man is by his name; and hast not denied my faith, but openly professed it in a time of persecution, even then when blood and slaughter attended the professors and profession of it, namely, when Antipas was slain, (who probably was a bishop, or some minister in Pergamos, of extraordinary piety; for upon such the storm of persecution generally falls;) who died a faithful witness to the truth of my gospel; even then and there, I say, hadst thou the courage to profess my name, and bear witness to the truth.

Mark here, What an honorable mention Christ makes of the services and sufferings of his people; nothing we either do or suffer for Christ, but it is recorded, and shall be remembered to our commendation and honor in this life, and to our consolation and happiness in the next.

Yet note farther, The holy impartiality of our blessed Lord; at the same time when he commends this church for what was commendable and praiseworthy, he reproves her for what was faulty and blameworthy.  Many who seek to justify their sins find comfort in the fact that Christ recognizes the good before reproves the bad. 

But I have a few things against thee, because thou hast them that hold the doctrine of Balaam, and the Nicolaitans; that is, the doctrine of the impure Gnostics, who teach men now to eat things (or use things) offered to idols, and to commit fornication, (both natural and spiritual), even as Balaam of old directed Balak to ensnare the Israelites, by committing fornication with the Moabitish women, and to eat of what they sacrificed unto idols then.

Here observe, That it was not the being of those heretics and heresies among them that Christ blames them for, but the tolerating of these in their midst, who made light both of adultery and idolatry of mind and spirit. They ought to have executed church discipline upon them, and denounced the church censures against them, as had been done by the church of Ephesus before them, that Christ might have said of them, as he did of those, v. 6. Thou hatest the deeds of the Nicolaitans, which I also hate.

Observe next, The counsel which Christ gives this church, Repent; that is, be humbled for this thy connivance at and tolerating of this wicked sect and damnable doctrine, and amend, or verily I will come quickly upon thee and them in a way of judgment; and fight against them with a two-edged sword, that is, with my holy word, convince, wound, and condemn them, The want of zeal and severity against sin and incorrigible sinners, is very displeasing to Christ, and provokes him to anger greatly.  A two-edged sword is the signification of a dangerous instrument.

Observe lastly, The conclusion and close of this epistolary letter, which is partly exhortatory, He that hath ears, let him hear, and with his mind ponder and consider what the Spirit saith, by way of counsel and caution, unto the churches; and partly consolatory, To him that overcometh will I give,

Mark, he doth not say, to every one that fighteth; no, not to every one that conquereth in one, two, or more particular acts of resistance; but to him that perseveringly conquers, and finally overcomes both tempter and temptations, both persecutors and persecutions, both false teachers and false doctrines, to them will I give the hidden manna, laid up, not in the earthly tabernacle, but the heavenly sanctuary; by which understand Christ himself, and the joys and consolations of the Holy Spirit, which are hidden from the world, and the peculiar portion of such as sincerely believe in him, and cheerfully suffer for him.

It is added, I will give him a white stone, and in the stone a new name; that is, absolution and pardon of sin, together with the privilege of adoption; it is a custom anciently, to give a white stone in token of absolution, and a black stone as a sign of condemnation, on which stones were written the names of the innocent and guilty; accordingly this new name signifies God's pardoned and adopted ones; the sweetness and comfort of which privilege no man knows, but he that is possessed of it: the happiness of God's sons both here and hereafter cannot be expressed; only they that are so, know what it is to be so: and whereas Christ says, I will give the hidden manna, I will give the white stone and the new name, to them that overcome; surely it affords a good argument to convince and prove his divinity; who but a God can pardon sin, and sanctify and save sinners.

The Book Is Open, Revelation 2:8-11

CHAPTER II

The Evolution Of A Failed Church

In my book, "The Evolution of a Failed Church", I placed a great emphasis on researching and defining the seven churches as representatives of the church ages.  It was interesting to view the changes that have taken place in the church over the ages; the same changes are detailed in the seven letters from Christ.  A careful study of the history of the church allowed one to almost pinpoint the dates and times these changes occurred.  The letter to the first church was to the church that had its beginning on the day of Pentecost; this church lasted nearly four hundred years in its true form.   The first radical change took place under the Roman Emperor Constantine.  The church became an organized body. This is the church reprimanded by the Christ for losing it first love.  Replacing the love of Christ with the love of for earthly goods open the door to all types of sins to enter the church.   

Prevalent within the religious community and embedded within the hierarchy of the church is the existence of a type of sin, this sin is one of the leading causes of the dimming of the lights.   This anomaly, this condition of humanity was a great concern to Jesus; he spoke of it to his disciple.  It is that sin when we open our mouth and speak things that offend the least of the saints; this is the opposite of exhortation.  

The clergy has declared itself exempt from this sin, but there are no exceptions noted in the scripture.   Jesus said, "And whosoever shall offend one of these little ones that believe in me; it is better for him to have a millstone hung around his neck, and cast into the sea.  (Mark 9:42)  Others also have exempted themselves from this ordinance of Jesus, when in the church the right to speak your mind can easily trump the feeling of others.    Jesus issued his final condemnation of the loss of their first love to the representative church of Ephesus.  Jesus already had issued a mandate to his followers to love one another.   "Nevertheless, I have somewhat against thee, because thou hast left thy first love" (Revelation 2:4).  He threatened this church with the removal of the candlestick if they did not repent.  

The testimony of souls driven from the place of refuge by unsavory saints is hard to reconcile.   Many who claim to speak with the authority of God are guilty of committing murder with the tongue.   Repentance is slow in coming because it is hard for the self-proclaimed righteous to admit that they have done someone wrong.  Members of the clergy and the laity are often guilty of atrocious acts, from sibling rivalry to acts of jealousy, often these acts are played out against the backdrop of the church.  The light of the church suffers when members of the religious community become embroiled in wrongdoings, or direct their hostility at members of the assembly.  A pastor or member will publicly dislike his brother, yet they can preach a sermon or testify about the love of Jesus.  A member can make condescending remarks such as, "don't nobody want to come out here and hear you teach Sunday school", yet that person can stand before the assembly and testify of what God is doing for them.   In the household of faith, it is acceptable to offend, but to be offended is a sin.

The Pastors who follow the rules of the Nicolaitans teaches the doctrine of Balaam, and uphold the antics of Jezebel is also suffering the condemnation of Jesus.  The Nicolaitans were those who came into the church and set themselves up as lords and rulers of the church.   The doctrine of Balaam is representative of those whom have become obsessed with money and are using the spirit of Jezebel to control the mind of the Saints.  Jesus is saying, "This is a thing I hate, repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth" (Revelation 2:15-16).

If we were to, follow the precepts of the scripture the light given to the church would burn brightly.   The failure of the light bearers in Jesus' letters to the church, (Revelation 1:-3).   It is evident by his rebuke that the lights were dimming in the early history of the church.   What was it that caused Jesus to send letters of condemnation to his blood purchased church?   What was it that caused Jesus to portray himself as standing at the door of the church purchased with his blood, knocking?  Did Jesus foresee a time when he would be locked out of his church?  How could that be?   The Son of God is standing at the door in a beggarly manner, asking, not to a group but to any individual, but if any man hears my voice and opens the door.  This scripture paints a sad picture of the Christ, the Son of God.  

The attempt to justify sin by the messengers of the church is also a significant deterrent to a brightly shining light within the household of faith.  The desire to be like those of our counterpart often causes the saints to become caught up in the temptation of man.   When we succumb to the temptations of the flesh, rather than casting them aside, often we will seek to justify and not condemn.   In the eyes of man, once a sin is justified it is no longer a sin.  Justification comes in many disguises.   The omniscience of God, the all-knowing attributes of the divine is used to justify wrongdoing.  God knew I was going to sin, couple that with, "God loves me", and we have the recipe for a life of sin, and the church said, "Amen".

The second letter to the churches is a letter to a church that was becoming at peace with the Roman government.  Emerging from it persecuted status it was becoming a part of the ruling class.  The church infatuated with worldly possessions, dead things, created statues and lofty positions to represent the Godhead.

The unification of the church and state took place under the leadership of the Roman Emperor Constantine; he offered all kinds of inducements for worldly people to come into the Church.   Constantine often described as the first Christian Emperor of Rome; his motives were more political than religious.  His wish was to unite his Christian and Pagan subjects into one body and thereby strengthen his Empire.  By 400AD, the Christian church locked hand with the state, began a journey from obscurity, and persecution to wealth and fame.   Leaders were chosen to oversee the transition.  When the church entered into this union with the state or government, it became guilty of committing the same sins as the Children of Israel, a type of "Spiritual Fornication".   We are well aware that the Father put away his bride for playing the Harlot; can we not expect the same thing of his Son. 

Revelation 2:8 And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;

These things saith the first and the last.   Because of the changing ideology of the church, Christ placed the emphasis on, which was dead, and is alive. The idea is, that he is a living Saviour; and there was a propriety in referring to that fact here from the nature of the promise which he was about to make to the church at Smyrna: "He that overcometh shall not be hurt of the second death," Revelation 2:11. As he had himself triumphed over death in all its forms and was now alive forever, it was appropriate that he should promise to his true friends the same protection from the second death. He who was wholly beyond the reach of death could give the assurance that they who put their trust in him would reign with him victorious.

In the early days of the church, the focus was on dying to be with Christ.  Paul stated his position eloquent, Philippians 1:23-24 for I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: Nevertheless, to abide in the flesh is more needful for you. 

Revelation 2:9 I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them, which say they are Jews, and are not, but are the synagogue of Satan.

I know thy works. The uniform method of introducing these epistles, implying a most intimate acquaintance with all that pertained to the church and tribulation. This word is of a general signification, and probably includes all that they suffered in any form, whether from persecution, poverty, or the blasphemy of those who opposed Christianity.

And poverty. It would seem that this church, at that time, was eminently poor, for this is not specified in regard to any one of the others. No reason is suggested why they were particularly poor. It was not, indeed, an uncommon characteristic of early Christians, but there might have been some special reasons why that church was eminently so.

But thou art rich. Not in this world's goods, but in a more important respect--in the grace and favor of God. These things are not un-frequently united. Poverty is no hindrance to the favor of God, and there are some things in it that is favorable to the promotion of a right spirit towards God that is not found where there is abundant wealth. The Saviour was eminently poor, and most of his devoted and useful followers have had a little of this world's goods as he had. The poor should always be cheerful and happy, if they can hear their Saviour saying unto them, "I know thy poverty--but thou art rich." However keen the feeling arising from the reflection "I am a poor man," the edge of the sorrow is taken off if the mind can be turned to a brighter image--"but thou art rich."

And I know the blasphemy. The reproaches; the harsh and bitter reviling. On the word blasphemy, the word here does not seem to refer to blasphemy against God, but too bitter reproaches against themselves. The reason for these reproaches is not stated, but it was doubtless on account of their religion.

Of them which say they are Jews. Who profess to be Jews. The idea seems to be, that though they were of Jewish extraction, and professed to be Jews, they were not true Jews; they indulged in a bitterness of reproach, and a severity of language, which showed that they had not the spirit of the Jewish religion; they had nothing which became those who were under the guidance of the spirit of their own Scriptures. If so it would have inculcated and fostered a milder temper; and the meaning here is, that although they were of Jewish origin, they were not worthy of the name.

It may throw some light on the passage, however, to remark, that at a somewhat later period--in the time of the martyrdom of Polycarp--the Jews of Smyrna were among the most bitter of the enemies of Christians, and among the most violent in demanding the death of Polycarp. Eusebius (Eccl. Hist. iv. 15) says that when Polycarp was apprehended and brought before the proconsul at Smyrna, the Jews were the most furious of all in demanding his condemnation, the same as with Christ. When the mob, after his condemnation to death, set about gathering fuel to burn him, "the Jews," says he, "being especially zealous, as was their custom ran to procure the fuel." Moreover, when the burning failed, the martyr was transfixed with weapons, the Jews urged and besought the magistrate that his body not be given to Christians. Possibly, at the time when this epistle was directed to be sent to Smyrna, there were Jews there who manifested the same spirit which those of their fellow citizens did afterward, who urged on the death of Polycarp.

But are the synagogue of Satan. Deserve rather be called the synagogue of Satan. The synagogue was a Jewish place of worship, but the word originally denoted the assembly or congregation. The meaning here is plain, that though they worshipped in a synagogue, and professed to be the worshippers of God, yet they were not worthy of the name and deserved rather be regarded as in the service of Satan

Revelation 2:10 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.

Fear none of those things, which thou shalt suffer. He did not promise them exemption from suffering. He saw that they were about to suffer, and he specifies the manner in which their affliction would occur. However, he entreats and commands them not to be afraid. They were to look to the "crown of life," and to be comforted with the assurance that if they were faithful unto death, that would be theirs. We need not dread suffering if we can hear the voice of the Redeemer encouraging us, and if he assures us that in a little while we shall have the crown of life.

Behold, the devil shall cast some of you into prison. Or, shall cause some of you to be cast into prison. He had just said that their persecutors were of the "synagogue of Satan." He here states that Satan, or the devil as about to throw them into prison. The hands of men would do this undoubtedly, but still, Satan was the prime mover or the instigator in doing it. It was common to cast those who were persecuted into prison. It is not said on what pretense, or by what authority, this would be done; but, as John had been banished to Patmos from Ephesus, it is probable that this persecution was raging in the adjacent places, and there is no improbability in supposing that many might be thrown into prison.

That ye may be tried. That the reality of your faith may be subjected to a test to show whether it is genuine. The design in the case is that of the Saviour, though Satan is allowed to do it. We do well to remember Job's test.  It was common in the early periods of the church to suffer and to be subjected to trial amidst persecutions, in order to show that it was of heavenly origin and to demonstrate its value in view of the world. This is, indeed, one of the designs of a trial at all times, but this seemed eminently desirable when a new system of religion was about to be given to humanity. 

And ye shall have tribulation ten days. A short time; a brief period; a few days. It is possible, indeed, that this might have meant literally ten days, but it is much more in accordance with the general character of this book, in regard to numbers, to suppose that the word ten here is used to denote a few. We are wholly ignorant how long the trial actually lasted, but the assurance was that it would not be long, and they were to allow this thought to cheer and sustain them in their sorrows. Why should not the same thought encourage us now? Affliction in this life, however severe, can be but brief; and in the hope that it will soon end, why should we not bear it without murmuring or grumbling?

Be thou faithful unto death. Implying, perhaps, that though, in regard to the church, the affliction would be brief, yet that it might be fatal to some of them, and they who were thus about to die should remain faithful to their Saviour until the hour of death. In relation to all, whether they were to suffer a violent death or not, the same injunction and the same promise were applicable. It is true of everyone who is a Christian, in whatever manner he is to die, that if he is faithful unto death, a crown of life awaits him. 

And I will give thee a crown of life. 1^st  Peter 5:4; 1^st Corinthians 9:24-27. The promise here is somewhat different from that which was made to the faithful in Ephesus, (Revelation 2:7,) but the same thing substantially is promised them happiness hereafter, or an admission into heaven. In the former case, it is the peaceful image of those admitted into the scenes of paradise; here it is the triumph of the crowned martyr.

Revelation 2:11  He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.

He that hath an ear, He that overcometh. The particular promise here is made to him that should "overcome;" that is, that would gain the victory in the persecutions which were to come upon them. The reference is to him who would show the sustaining power of Christianity in times of persecution; who would not yield his principles when opposed and persecuted; who would be triumphant when so many efforts were made to induce him to apostatize and abandon the cause.

Shall not be hurt of the second death. By a second death. That is, he will have nothing to fear in the future world. The punishment of hell is often called death, not in the sense that the soul will cease to exist, but

(a) because death is the most fearful thing of which we have any knowledge, and

(b) because there is a striking similarity, in many respects, between death and future punishment. Death cuts off from life--and so the second death cuts off from eternal life; death puts an end to all our hopes here, and the second death to all our hopes forever; death is attended with terrors and alarms--the faint and feeble emblem of the terrors and alarms in the world of woe. The phrase, "the second death," is three times used elsewhere by John in this book, (Revelation 20:6; 21:8) but does not occur elsewhere in the New Testament. The words death and to die, however, are frequently used to denote the future punishment of the wicked.

The promise here made would be all that was necessary to sustain them in their trials. Nothing more is requisite to make the burdens of life tolerable than an assurance that, when we reach the end of our earthly journey, we have arrived at the close of suffering, and that beyond the grave there is no power that can harm us. Christianity does not promise its friends exemption from death in one form. To none has such a promise ever been made, and to but two has the favor been granted to pass to heaven without tasting death. It could have been granted to all the redeemed, but there were good reasons why it should not be; that is, why it would be better than even they who are to dwell in heaven should return to the dust, and sleep in the tomb, than that they should be removed by perpetual miracle, translating them to heaven. 

Christianity therefore, does not come to us with any promise that we shall not die. But it comes with the assurance that we shall be sustained in the dying hour; that the Redeemer will accompany us through the dark valley; that death to us will be a calm and quiet slumber, in the hope of waking in the morning of the resurrection; that we shall be raised up again with bodies incorruptible and un-decaying; and that beyond the grave we shall never fear death in any form. What is more needful to enable us to bear with patience the trials of this life, and to look upon death when it does come, disarmed as it is of its sting, (1^st Corinthians 15:55-57) with calmness and peace?