Apocalipse 2
R.C.H. Lenski · Citado em PreceptAustin
Apocalipse 2
Lenski - This “great sword” (see Rev 1:16) with its two edges (mouths) and its sharpness is the symbol of omnipotent power which will (in the imagery of the Greek “two-mouthed”) devour the Lord’s enemies when it descends in judgment.... This sword is to inspire courage in the hearts of the faithful confessors and to dispel all fear while at the same time it is to inspire fear and bring to repentance all who are unfaithful and have begun to deny when they should confess. So many see only the loving, compassionate Christ and forget that he is also the Christ “having the great sword, the double-edged, the sharp one.” (Interpretation of St. John's Revelation - Page 103) Given this background on the ius gladii, and more importantly the two descriptions in Rev 19:15, 21+ what is the significance of Jesus' sharp two-edged sword? Clearly Jesus' description that He has sharp two-edged sword refers to the Lord’s authority and readiness to bring judgment which fits His warning in Rev 2:16! Note Jesus' sword is SHARP and NOT dull so it will not fail to "cut" what Jesus intends to "cut" (judge)! Grant Osborne on the sword - This letter has the simplest description of Jesus of any of the letters. As the provincial capital, Pergamum was the residence of the Roman governor. Christ’s claim to wield “the sharp double-edged sword” is a reference to a Thracian broadsword often used in cavalry charges. It was the symbol of Roman authority and justice; the phrase for Roman might was ius gladii “the law of the sword.” By Christ’s opening words, therefore, the city stands corrected: it is not the Roman governor but Christ who actually carries out just judgments. It is Jesus’ authority as the true and final wielder of the sword that actually will bring justice to the world. It is the exalted Christ, not a Roman official, who has ultimate power. The Pax Romana (“Roman peace”) was a façade, because it was actually the Roman sword that ruled the land. Peace can only come through Jesus Christ.....(COMMENT ON Rev 1:16) The kind of sword here is the great sword, often used in cavalry charges like a scythe. Here it is the sword of judgment, which destroys the army of the beast in Rev 19:15, 21. The note that it comes out of his mouth stresses the proclamation of judgment, and the sword itself the carrying out of that judgment. (Pdf - Revelation Baker Exegetical Commentary on the New Testament) The Word of God is at once the instrument of salvation and the instrument of death. Walvoord on the double edged sword - Its representation as a double-edged sword indicates on the one hand the sword as the Word of God which separates the ones who are the vessels of grace from condemnation with the world, and which by its promises and message of salvation cuts loose the chains of sin and condemnation which bind the helpless sinner. On the other hand, the same Word of God is the means of condemnation and rejection for those who refuse the message of grace. The Word of God is at once the instrument of salvation and the instrument of death. This twofold character is especially pertinent to the church at Pergamos, which needed to be reminded of the distinct position of those who are true Christians as opposed to those who reject the gospel. (Revelation 2: The Letters To Ephesus, Smyrna, Pergamos, And Thyatira) Lehman Strauss on the sword - This sword is His Word, used sometimes as an analytical critic of the mind of man (Hebrews 4:12), and at other times as an instrument of war (Ephesians 6:17; Revelation 2:16; 19:15). Every believer knows that the Bible possesses swordlike qualities. It was this weapon that Christ used when He was tempted of Satan in the wilderness (Matthew 4:4, 7, 10+). God's way to overcome satanic error and opposition is by the faithful setting forth of His Word. Nothing but His truth can defeat error, and we have this divinely inspired weapon of victory. Let us use it fearlessly. And when Christ comes to earth again He will use it to smite the nations and to deal with all the false teachers of Christendom. (Borrow The Book of the Revelation: Outlined Studies) For more discussion on the sword including related Scriptures see the following comments on Rev 2:16. Some have offered very fanciful interpretations regarding the two-edged sword, such as Augustine's imaginative interpretation of the two edged sword as both “the old and the new law.” This is an example of the absurd interpretations that can result when one begins to allegorize the text. Is it any wonder that so many saints have trouble understanding the Revelation if they resort to reading non-literal commentaries? Tony Garland helps us understand the meaning of the phrase "out of His mouth came a sharp two-edged sword" in Rev 1:16 - Is this a literal sword that John saw coming out of the glorified Christ's mouth? The sword goes out of His mouth in agreement with all the creative acts of God which were spoken forth by the Word of God (Ge 1:3, 6, 9, 11, 14, 20, 24, 26; 2Pe. 3:5). It is for this reason that Jesus is the Word (logos). The speaking forth of God’s will can bring creation or destruction. Isaiah informs us that the mouth of the Messiah is “like (term of comparison) a sharp sword” (Isa. 49:2) and with His lips He will “slay the wicked” (Isa. 11:4+). The Word spoken through the prophets is a weapon in the hand of God (Hos. 6:5). It is the only offensive weapon of the Christian (Eph. 6:17+). Its power as a sword is seen in its ability to pierce “even to the division of soul and spirit” and discern “the thoughts and intents of the heart” (Heb. 4:12+). The Word of God has already slain His enemies because it sets forth their impending doom in words “which cannot be broken” (John 10:35). That which is prophecy today, will be accomplished history tomorrow. It is in this sense that Jesus slays His enemies with the sword of His mouth (2Th 2:8; Rev. 2:12, 16; Rev 19:15). The sword signifies His judicial power which will be in accordance with His Word (Mt. 25:31-32; John 5:22; Acts 10:42; 17:31; Ro 2:16; 14:10; 2Cor. 5:10; 2Ti. 4:1; 1Pe. 4:5; Rev. 20:12). Note - The interpretation of the meaning of the sword out of Christ's Mouth is an excellent example of the need to Compare Scripture with Scripture As Pastor Adrian Rogers says "Now, don’t the idea—some grotesque idea—that when you see Jesus, He’s going to have a sword in His mouth. This is symbolism.".... John says, “There will be two words, and it’ll be over. Jesus will look and say, ‘Drop dead.’ ” He will slay them with a sword that goes out of His mouth (Revelation 19:21).... John says, “There will be two words, and it’ll be over. Jesus will look and say, ‘Drop dead.’ ” He will slay them with a sword that goes out of His mouth (Revelation 19:21). Dr Howard Hendricks on the sword out of His mouth - Use the figurative sense if a literal meaning is impossible or absurd. This is where we need some sanctified common sense. God does not shroud Himself in unknowable mysticism. When He wants to tell us something, He tells us. He doesn’t confound us with nonsense. However, He often uses symbolism to make His points. Yet He expects us to read them as symbols, not absurdities. Consider Revelation 1:16, where the Lord appears: “Out of His mouth came a sharp, two-edged sword.” What does this mean? Is it likely that our Lord would have a literal sword sticking out of His mouth? Hardly. The most likely explanation is a figurative one, so we need to search the text for what this picture represents (see following comments on Rev 2:16.) (Borrow Living by the Book) Says this - See note on this phrase "tade legei" repeated by Christ in all seven letters and is accurately paraphrased in the NET Bible as "This is the solemn pronouncement." (Rev 2:12NET). Pastor Michael Andrus introduces his message on this letter with some pithy comments - Freedom is one of the greatest words in the English language. It’s also a great biblical term. Paul wrote in Galatians 5:13, “You, my brothers and sisters, were called to be free.” And one of my all-time favorite verses is this: “If the Son makes you free, you are free indeed.” I really believe in Christian freedom, which I would define as the liberty to make my own doctrinal decisions and lifestyle choices under the boundaries of Scripture and under the guidance of the Holy Spirit. Outside those parameters I react strongly when other people try to tell me what to believe or how to behave, and I don’t like to do that to them. Furthermore, I have been greatly blessed to be part of the Free Church for over 30 years now. That term got into our denominational name because our forefathers valued freedom in their churches. In Europe where they lived in the 1800's every country had a state church that owned the church buildings, paid the pastors’ salaries and, of course, exercised a good bit of political control over the churches. And if it wasn’t a government exercising that control, it was an ecclesiastical hierarchy–a bishop or a presbytery. The early Free Church founders valued the priesthood of the believer and local control over a church’s affairs; that’s why they called themselves “free.” I believe in that strongly myself. I am proud to be Free Church. But is it possible to have too much of a good thing? Can you remember a time when you ate too much candy, had too much fun in the sun, or maybe even enjoyed too much freedom so that you got into serious trouble? I can think of several such experiences as I was growing up, but I think I will spare you the gory details. Freedom, when taken too far, can actually become another kind of slavery. Let’s finish Paul’s thought in Galatians 5:13, “You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the sinful nature.” The church we are going to study about today in the third installment of our series on Letters from Jesus to Eight Churches, is the one located at Pergamum, the capital city of the province of Asia in the Roman empire. This was not the Free Church but “The Too Free Church,” because the believers there used their Christian liberty unwisely to the point of actually being threatened by Jesus with a sword. Frankly, there may be no greater danger for American Christianity today than what we read in this passage. (Sermon) Sword (4501)(rhomphaia) is strictly, a long Thracian javelin; later a large and broad sword. Liddell-Scott has "scimitar." Most are metaphorical descriptions of a sword as representative of the Word of God and/or "the Lord's judicial utterances." (Vine). The only literal use of rhomphaia is at Revelation 6:8 where the fourth horse and rider were given the authority and power to kill one-fourth of the earth’s population with “sword, and with hunger, and with death, and with the beasts of the earth.” Even here sword is most likely symbolic of war. In most of the NT uses rhomphaia represents the authority and power of the Word of God (Rev. 1:16; Rev. 2:12; Rev. 2:16; Rev. 19:15; Rev. 19:21). In Lk 2:35+ rhomphaia is figurative and describes anguish of Mary's soul as if pierced by a broad sword (Simeon predicting Jesus' crucifixion)!. Trench says rhomphaia "is properly the long and heavy broadsword...which the Thracians and other barbarous nations used; and as such to be distinguished from the [machaira] , the sacrificial knife, or short stabbing sword." Rhomphaia - 7x in 7v - Lk. 2:35; Rev. 1:16; Rev. 2:12; Rev. 2:16; Rev. 6:8; Rev. 19:15; Rev. 19:21 Rhomphaia over 250 times in the Septuagint (lots of warfare in the OT!) - Gen. 3:24; Exod. 5:21; Exod. 32:27; Num. 22:23; Num. 31:8; Jos. 5:13; Jos. 6:21; Jos. 8:24; Jos. 24:12; Jdg. 1:8; Jdg. 1:25; Jdg. 4:15; Jdg. 4:16; Jdg. 7:14; Jdg. 7:20; Jdg. 7:22; Jdg. 8:10; Jdg. 8:20; Jdg. 9:54; Jdg. 18:27; Jdg. 19:29; Jdg. 20:2; Jdg. 20:15; Jdg. 20:17; Jdg. 20:25; Jdg. 20:35; Jdg. 20:37; Jdg. 20:46; Jdg. 20:48; Jdg. 21:10; 1 Sam. 2:33; 1 Sam. 13:19; 1 Sam. 13:22; 1 Sam. 14:20; 1 Sam. 15:8; 1 Sam. 15:33; 1 Sam. 17:39; 1 Sam. 17:45; 1 Sam. 17:47; 1 Sam. 17:51; 1 Sam. 21:8; 1 Sam. 21:9; 1 Sam. 22:10; 1 Sam. 22:13; 1 Sam. 22:19; 1 Sam. 25:13; 1 Sam. 31:4; 1 Sam. 31:5; 2 Sam. 1:12; 2 Sam. 1:22; 2 Sam. 2:26; 2 Sam. 3:29; 2 Sam. 12:9; 2 Sam. 12:10; 2 Sam. 23:8; 2 Sam. 24:9; 1 Ki. 1:51; 1 Ki. 2:8; 1 Ki. 2:32; 1 Ki. 2:35; 1 Ki. 19:1; 1 Ki. 19:10; 1 Ki. 19:14; 1 Ki. 19:17; 2 Ki. 3:23; 2 Ki. 3:26; 2 Ki. 6:22; 2 Ki. 8:12; 2 Ki. 10:25; 2 Ki. 11:15; 2 Ki. 11:20; 2 Ki. 19:7; 1 Chr. 10:4; 1 Chr. 10:5; 1 Chr. 11:11; 1 Chr. 11:20; 1 Chr. 21:12; 1 Chr. 21:16; 1 Chr. 21:27; 1 Chr. 21:30; 2 Chr. 20:9; 2 Chr. 21:4; 2 Chr. 32:21; 2 Chr. 36:17; Ezr. 9:7; Neh. 4:13; Neh. 4:18; Ps. 7:12; Ps. 9:6; Ps. 17:13; Ps. 22:20; Ps. 35:3; Ps. 37:14; Ps. 37:15; Ps. 44:3; Ps. 44:6; Ps. 45:3; Ps. 59:7; Ps. 63:10; Ps. 64:3; Ps. 76:3; Ps. 78:62; Ps. 78:64; Ps. 89:43; Ps. 144:10; Ps. 149:6; Cant. 3:8; Isa. 66:16; Jer. 5:17; Jer. 6:25; Jer. 38:2; Jer. 39:18; Jer. 42:16; Jer. 42:17; Jer. 42:22; Jer. 43:11; Jer. 44:12; Jer. 44:13; Jer. 44:18; Jer. 44:27; Jer. 44:28; Lam. 2:21; Lam. 4:9; Lam. 5:9; Ezek. 5:1; Ezek. 5:2; Ezek. 5:12; Ezek. 5:17; Ezek. 6:3; Ezek. 6:8; Ezek. 6:11; Ezek. 6:12; Ezek. 7:15; Ezek. 11:8; Ezek. 11:10; Ezek. 12:14; Ezek. 12:16; Ezek. 14:17; Ezek. 14:21; Ezek. 17:21; Ezek. 21:9; Ezek. 21:11; Ezek. 21:12; Ezek. 21:14; Ezek. 21:15; Ezek. 21:19; Ezek. 21:20; Ezek. 21:28; Ezek. 23:10; Ezek. 23:25; Ezek. 24:21; Ezek. 25:13; Ezek. 29:8; Ezek. 29:10; Ezek. 30:24; Ezek. 30:25; Ezek. 32:10; Ezek. 32:11; Ezek. 33:2; Ezek. 33:3; Ezek. 33:4; Ezek. 33:6; Dan. 11:33; Dan. 11:44; Hos. 1:7; Hos. 2:18; Hos. 7:16; Hos. 11:6; Hos. 13:16; Joel 3:10; Amos 1:11; Amos 4:10; Amos 7:9; Amos 7:11; Amos 7:17; Amos 9:1; Amos 9:4; Amos 9:10; Mic. 4:3; Mic. 5:6; Mic. 6:14; Nah. 2:13; Nah. 3:3; Nah. 3:15; Zeph. 2:12; Hag. 1:11; Hag. 2:22; Zech. 9:13; Zech. 13:7; BACKGROUND ON THE CITY OF PERGAMUM Ancient Pergamum - A City on a Hill (Acropolis) (Click picture of ruins of the Acropolis) As magnificent as ancient Pergamum was, believers are like a far more beautiful city called out of darkness (1 Peter 2:9+) to be "the light of the world. A city set on a hill cannot be hidden." (Mt 5:14+) Pergamum was the first city of Asia to openly support the Imperial cult with its worship of the Roman Emperor as the Most High God! Pergamum (Pergamos) had a unique place in Asia. It was not on any of the great roads, as Ephesus and Smyrna were, but historically it was the greatest city in Asia. Strabo, the Greek geographer, called it an illustrious (epiphanēs) city, and Pliny, the Governor of Bithynia, called it ‘by far the most famous city in Asia’ (longe clarissimum Asiae). The reason was that, by the time John was writing, Pergamum had been a capital city for almost 400 years. Back in 282 BC, it was made the capital of the Seleucid kingdom, one of the sections into which the empire of Alexander the Great was broken up. It remained the capital until 133 BC. In that year, Attalus III died; and, before he died, he willed his dominions into the possession of Rome. Out of the dominions of Attalus, Rome formed the province of Asia, and Pergamum still remained its capital. Its geographical position made Pergamum even more impressive. It was built on a tall conical hill which dominated the valley of the River Caicus, from the top of which the Mediterranean could be seen, fifteen miles away. The archaeologist Sir William Ramsay describes it thus: ‘Beyond all other cities in Asia Minor, it gives the traveller the impression of a royal city, the home of authority; the rocky hill on which it stands is so huge, and dominates the broad plain of the Caicus so proudly and so boldly.’ History and honour gathered around Pergamum. Let us then set down its outstanding characteristics. On the steep slope to the west of the Temple of Athena in the Acropolis of Pergamum, there is a theater seating approximately 10,000. Rising on a steep slope, the Pergamon Theater is one of the most beautiful architectural works of the Hellenistic period. (1) Pergamum could never achieve the commercial greatness of Ephesus or of Smyrna, but it was a centre of culture which surpassed both. It was famous for its library, which contained no fewer than 200,000 parchment rolls. It was second only to the unique library of Alexandria. It is interesting to note that the word parchment is derived from Pergamum. In the ancient world, parchment was hē pergamēnē charta, the Pergamene sheet; and there is a story about this name. For many centuries, rolls were written on papyrus, a substance made of the pith of a very large bulrush which grows beside the Nile. The pith was extracted, cut into strips, pressed into sheets and smoothed. This process produced a substance not unlike brown paper, and this was universally used for writing. In the third century BC, a Pergamene king called Eumenēs was very anxious to make the library of the city supreme. In order to do so, he persuaded Aristophanes of Byzantium, the librarian at Alexandria, to agree to leave Alexandria and come to Pergamum. Ptolemy of Egypt, enraged at this seduction of his outstanding scholar, promptly imprisoned Aristophanes and by way of retaliation put an embargo on the export of papyrus to Pergamum. Faced with this situation, the scholars of Pergamum invented parchment or vellum, which is made of the skins of animals, smoothed and polished. In fact, parchment is a much superior substance on which to write; and, although it did not do so for many centuries, in the end it ousted papyrus altogether as a writing material. (2) Pergamum was one of the great religious centres. In particular, it had two famous shrines. In the letter of the risen Christ, Pergamum is said to be the place where ‘Satan’s seat’ is. Obviously, this must refer to something which the Christian Church regarded as particularly evil. Some have found the reference explained in Pergamum’s religious splendour. (a) Pergamum regarded itself as the custodian of the Greek way of life and of Greek worship. About 240 BC, it had won a great victory against the savage invading Galatae, or Gauls. In memory of that victory, a great altar to Zeus was built in front of the Temple of Athene which stood 800 feet up on Pergamum’s conical hill. Forty feet high, it stood on a projecting ledge of rock and looked exactly like a great throne on the hillside. All day, it smoked with the smoke of sacrifices offered to Zeus. Around its base was carved one of the greatest achievements in the world of sculpture, the frieze which showed the Battle of the Giants, in which the gods of Greece were victorious over the giants of the barbarians. It has been suggested that this great altar was Satan’s seat. But it is unlikely that a Christian writer would call that altar Satan’s seat, for even by this time the old Greek gods were anachronisms and it would have been a waste of breath for Christians to attack them. Asclepios (b) Pergamum was particularly connected with the worship of Asclepios, so much so that Asclepios was known as ‘the Pergamene god’. When Galen (born in Pergamum) was mentioning favourite oaths, he said that people commonly swore by Artemis of Ephesus, or Apollo of Delphi, or Asclepios of Pergamum. Asclepios was the god of healing, and his temples were the nearest thing to hospitals in the ancient world. From all over the world, people flocked to Pergamum for relief from their sicknesses. In his commentary, R. H. Charles has called Pergamum ‘the Lourdes of the ancient world’. The task of healing was partly the work of the priests, partly the work of doctors—Galen, second only to Hippocrates in the medical history of the ancient world, was born in Pergamum—and partly the work of Asclepios himself. Was there anything in that worship to move the Christians to call the Temple of Asclepios Satan’s seat? There may have been two things. First, the most common and most famous title for Asclepios was Asclepios Soter, Asclepios the Saviour, "an evident effort of Satan to imitate Christ’s saviorhood." (Mounce) It might well be that the Christians felt a shudder of horror that the name Saviour should be given to anyone other than Jesus Christ, the Saviour of the world. Henry Barclay Swete adds that "The fame of Pergamum rested chiefly on its religious preeminence. A tetrad of local deities, Zeus Soter, Athena Nicephoros, Dionysius Kathegemon (SEE RUINS AND ARTIST'S RENDERING), Asklepios Soter, presided over the city; the temple of Athena almost crowned the acropolis, and beneath it, on the slope of the hill and visible from the agora, stood a great al fresco altar of the Pergamene Zeus. Still more celebrated was the Pergamene cult of Asklepios, to whose temple there was attached a school of medicine which attracted sufferers from all quarters. . . . What Artemis was to Ephesus, such was Asklepios to Pergamum. (The Apocalypse of St John) COMMENT - Note these two "false saviours" competed with the One True Savior, the Lord Jesus Christ. Soter (from sozo = rescue from peril > from saos = safe; delivered) is translated "savior" and refers to the agent of salvation or deliverance, the one who rescues, delivers, saves and preserves. Anyone who saves or delivers can be called a deliverer or rescuer or a soter, in the case of the idol worshipers at Pergamum Swete says this name was applied to Zeus and to Asklepios. Wikipedia adds that "The rod of Asclepius, a snake-entwined staff, (similar to the caduceus - see depiction above) remains a symbol of medicine today. Those physicians and attendants who served this god were known as the Therapeutae of Asclepius. Henry
Apocalipse 2
Lenski says that the full force of the verb means to bring in "sneakingly, covertly, so that unwary, simple people will not note what these teachers are bringing in." Jezebel undoubtedly presented a clever, even catchy attractive (and seductive) message secretly introducing error alongside of truth. The majority of her message may have been orthodox but the small percentage of doctrinal "poison" was enough to bring about corruption and defilement. Over time she would have brought less truth and more error as the listeners "acclimated" to her message. NET NOTE - Jezebel was the name of King Ahab's idolatrous and wicked queen in 1 Ki 16:31; 18:1–5; 19:1–3; 21:5–24. It is probable that the individual named here was analogous to her prototype in idolatry and immoral behavior, since those are the items singled out for mention. Who calls herself a prophetess - There were other true prophetesses in the NT - Anna in Lk 2:36 and Phillip's daughters in Acts 21:9, but there is no evidence they were self-proclaimed. Self-proclaimed prophets and prophetesses should always be suspect as false! A true prophetess like Anna speaks forth for God (or if false for Satan), so she must have spoken words that convinced this church to accept her as a legitimate prophetess. As an aside, it is notable that a number of cults have been birthed by women who were self-styled prophetesses. Steve Lawson - With a touch of sarcasm, Jesus said that she "calls herself a prophetess." God didn't call her this. She was a self-appointed mouthpiece for God. Not everyone who says they speak for God speaks for God. Not everyone who has Reverend before their name is reverent. Not everyone who talks about God speaks for God. (Borrow Final Call) MODERN EXAMPLES OF SO-CALLED "PROPHETESSES": MARY BAKER EDDY - Christian Science was begun by Mary Baker Eddy (1821-1910), who pioneered new ideas about spirituality and health. Inspired by her own experience of healing in 1866, Eddy spent years in Bible study, prayer, and research of various healing methods. The result was a system of healing she dubbed “Christian Science” in 1879. Her book, Science and Health with Key to the Scriptures, broke new ground in the understanding of the mind-body-spirit connection. She went on to found a college, a church, a publishing enterprise, and the respected newspaper “The Christian Science Monitor.” Because of its similarity to other groups, many believe Christian Science to be a non-Christian cult. Christian Science teaches that God—Father-Mother of all—is completely good and wholly spiritual and that all God’s creation, including the true nature of every person, is the flawless spiritual likeness of the Divine. Since God’s creation is good, evils such as disease, death, and sin cannot be a part of fundamental reality. Rather, these evils are the result of living apart from God. Prayer is a central way to come closer to God and heal human ills. This differs from the Bible, which teaches that man is born in sin inherited from Adam’s fall and that sin separates us from God. Without God’s saving grace through the death of Christ on the cross, we would never be healed of the ultimate sickness—sin. (For full article see What is Christian Science? | GotQuestions.org) ELLEN G WHITE became a leader of a segment of the Millerites (who called themselves Adventists) in May of 1863. Her many visions and writings influenced the formation of Seventh-Day Adventism and greatly shaped its doctrine. Today, most Seventh-Day Adventists still consider Ellen White to be a prophetess of God. Ellen G. White was formerly a Methodist but later converted to Adventism through the preaching of William Miller, a false prophet who had predicted Christ would return in 1843 or 1844. When Miller’s prediction of Christ’s second advent failed to come true, the Millerites disbanded in dismay; however, a couple of Miller’s followers claimed to have visions to account for the failed prophecy. One of these seers was 17-year-old Ellen G. Harmon, who had the first of her 2,000 purported visions in a prayer meeting shortly after Miller’s disgrace. In her vision, Ellen claimed to have seen the Adventists on a journey to the city of God. Ellen G. Harmon soon became the beacon of hope for disappointed Millerites, the unifier of Adventist factions, and the spiritual guide for a new religious group. (For full article see Who was Ellen G. White? | GotQuestions.org) SHIRLEY MACLAINE - Shirley MacLaine’s book, Out on a Limb, chronicles her reluctant conversion to New Age belief. This book describes her travels and studies, which include science fiction-like dimensions, out-of-body travel, contact with extraterrestrial beings, “trance channeling” (séances), and a “guided tour” of the unseen world. MacLaine’s second book, Dancing in the Light, tells about her reach into the world of yoga, reincarnation, crystal power, Hindu mantras, and past-life recall experiences mediated through acupuncture. Her spirit guides informed her that each individual is God, and she passed along the “wisdom” that the person is unlimited. One only has to realize it (Chandler, page 6-2). (For full article see What is the new age movement? Gotquestions.org also see Reincarnation) HELENA BLAVATSKY - Founder of Theosophy - see What is theosophy? | GotQuestions.org Jesus warned that these false prophets will especially characterize the last days declaring “Many false prophets will arise and will mislead many." (Matthew 24:11+) Notice their false prophecy has the same effect as Jezebel's did and that is to mislead many! And she teaches (didasko) and (present tense - continually) leads My bond-servants (doulos) astray (deceives - planao) - In the only other use of didasko in these seven letters, recall that in Pergamum we encountered "some who hold the teaching (didache) of Balaam who kept teaching (didasko) to put a stumbling block..." (Rev 2:14). Note that her teaching is the means by which she leads astray. Sound doctrine stabilizes saints, while false doctrine potentially leads saints astray. Notice that she continually (teaches is in the present tense) promotes false doctrine which is critically important because doctrine affects the hearer's behavior. In this case it led to bad behavior. Adrian Rogers points out Jezebel " usurped authority in this church, and the weakling pastor did nothing against it. The pastor did not stand up, as he ought to have stood against this. The message of condemnation is spoken primarily against the angel of the church, the pastor, because he allowed that woman Jezebel to teach and to seduce God's servants to do those wicked things." Whether they had access to Paul's writings we do not know, but we do know Paul would have been adamantly opposed for he declared "But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed!" (Galatians 1:8) That's not very tolerant Paul! John himself wrote in 2Jn 1:10-11 "If anyone comes to you and does not bring this teaching (SOUND DOCTRINE), do not receive him (OR HER!) into your house, and do not give him a greeting for the one who gives him a greeting participates in his evil deed." And that is exactly what happened in Thyatira - they participated in Jezebel's evil deeds! Notice also she leads away bondservants who belong to Jesus ("My"). Jesus had harsh words for those who deceive His own, declaring in Mark 9:42+ that “Whoever causes one of these little ones who believe to stumble (skandalizo), it would be better for him if, with a heavy millstone hung around his neck, he had been cast into the sea." (Woe!) One is reminded of Paul's words in 1Co 6:13+ that the bond-servant's body "is not for immorality, but for the Lord, and the Lord is for the body." In short, Jesus calling them His own bondservants would call for them to obey Him and flee from Jezebel's deception and seduction. Their toleration led to toxicity, spiritually speaking. Finally, note that this church either was ignorant of or had blatantly disregarded Paul's instruction in 1Ti 2:12+ (WRITTEN SOME 30 YEARS EARLIER) "I do not allow a woman to teach (didasko) or exercise authority over a man, but to remain quiet." THOUGHT- SOUND DOCTRINE IS CRITICAL FOR THE INTEGRITY AND SPIRITUAL HEALTH OF EVERY CHURCH! DON'T COMPROMISE YOUR PREACHING OR TEACHING OF SOUND DOCTRINE OR YOU WILL LIKELY EXPERIENCE THE ROTTEN FRUIT THAT GROWS IN A CHURCH GARDEN "FERTILIZED" WITH LESS THAN SOUND DOCTRINE!