Revelation 2:20

Rev 2:20-21. Notwithstanding, I have a few things, &c. — Yet, observe, there are some things in thy conduct I take notice of, which deserve blame, and call for reformation, namely, thou sufferest that woman Jezebel — Thou givest too much countenance to some evil persons, who, like that wicked woman Jezebel, of old, who defiled Israel with her idolatrous and lewd practices, set themselves to teach, and, on wicked pretences of prophecy and revelation, to seduce my servants to commit fornication, and to eat things sacrificed to idols — Both which are contrary to the truth and purity of the doctrine and worship of my gospel. When the description of the imitators or followers of Jezebel in this verse is compared with what was before said of the Nicolaitanes, Rev 2:14-15, “the resemblance,” says Doddridge, “appears so great, that I am induced to believe it is the same heresy which is represented under both these views; namely, the doctrine of those who taught it was lawful to dissemble our religious principles, and occasionally to conform to superstition and idolatry, in order to avoid persecution. And as Jezebel was so infamous an idolatress, and so great a mistress of seducing arts, there was an evident propriety in such a representation, 1Ki 16:31; 1Ki 21:25.” Some have fancied this was some female heretic. And I gave her space to repent, &c. — Though I have granted these persons a long time to consider the sinfulness of their conduct, and to reform it, yet they are so sunk in depravity and wickedness, that they still remain impenitent and obstinate, and afford no signs or hopes of amendment. So, though repentance is the gift of God, man may refuse it: God will not compel.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2:20-21 The mention of Jezebel, who led Israel into pagan idolatry and immorality (1 Kgs 16:31-33; 21:5-26), indicates a serious problem. Like the Old Testament queen who led the pagan cult of Baal (see 1 Kgs 16:31; 18:4; 19:1-3), this unknown Jezebel called herself a prophet but was leading God’s people into various forms of immorality, including sexual misconduct and straying from God into idolatrous alliances and actions (Exod 34:15-16; Ps 106:39; Isa 57:7-8).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 2:20. Ἔχω κατὰ σοῦ) Not only some MSS., but by far the most witnesses, exhibit this reading,[37] which the others, by supplying of themselves πολλὰ, or πολὺ, or by inserting ὀλίγα from Rev 2:14, confirm by this very separation into the extremes. In such places the shorter reading is almost always genuine. See App. Crit. Ed. ii. on this passage. In the 19th verse the comparative πλείονα prefers the last works to the first, but it is not opposed to ὀλίγα. The Lord had neither many nor few things against the angel at Thyatira, but that one thing only which is expressly mentioned, as against the angel of the church at Ephesus, ch. Rev 2:4, where Andreas writes that ἕν, one thing, only is blamed. Wherefore the denunciations against these two are more gentle than those against the angel of the church at Pergamos, against whom the Lord had a few things.—ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν, καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους) Wolf says, that he does not understand how ἀφεῖς can be said in Greek. But ἀφεῖς is read Exo 32:32, in the most approved editions: Chrys. hom. 3, ad Pox. Ant. in the notes of Ducæus, quotes ἀφεῖς, Exodus 32; and in the Apocalypse it is supported by the agreement of all the MSS.,[38] if you except the silence of one or two which are more carelessly collated. Comp. Marck. on Ap. ii. § 46, 53. From ἕω (Ion. ἕημι, in the common dialects ἵημι) is formed ἀφέω, ἀφέεις, ἀφέει, although ἀφεῖς only, and that contracted, is in use. However it is, there was no reason why John himself should not write ἀφεῖς, equally with the Greek copyists, the meaning being free from doubt. Arethas, who substitutes ἀφίης, in other places used Greek forms better than those employed by John, as they appeared to himself to be suitable. See below on ch. Rev 16:13. The same reasoning applies to the following words,[39] as far as relates to the MSS., καὶ διδάσκει καὶ πλανᾷ, the meaning of which also is obvious. For first the verb ἀφίημι is also put absolutely in Mat 3:15: next, the defining of its object is here subjoined: thou permittest that woman, namely, to teach, and she does actually teach, etc. So ch. Rev 11:3, I will give to My two witnesses that they prophesy, and they shall prophesy. Comp. also Rev 13:16. See App. Crit. Ed. ii. We have given ἡ λέγουσα for τὴν λέγουσαν, which is otherwise free from difficulty.[40]—τὴν γυναῖκα) Many long ago read, τὴν γυναῖκά σου. Certainly she had a husband, for she had adulterers, Rev 2:22. The word σοῦ appears to be a gloss,[41] but it is suitable to the subject itself. But it is elegantly said, woman, for thy wife; either because such an ellipsis is of frequent occurrence, Act 7:20, or because the person spoken of here was an adulteress: comp. Joh 4:18; Act 24:24: and, the woman Jezebel; though the very name of Jezebel would indicate a woman: for she usurped the office of teaching, contrary to that which is becoming to a woman.

[37] Cypr. 72 and h add “multa.” Rec. Text, with Amiat. MS. of Vulg., adds ὀλίγα. But ABC oppose the addition.—E.

[38] ABC support ἀφεῖς, an Alexandrine form: Rec. Text, without good authority, ἐᾶς.—E.

[39] ABC read καὶ διδάσκει καὶ πλανᾷ τούς. But Vulg. h Cypr. support Rec. Text, διδάσκειν καὶ πλανᾶσθαι.—E.

[40] Ἡ λέγουσα is the reading of AC. But Vulg. h. Cypr. 72, “quæ se dicit.” Rec. Text, τὴν λέγουσαν.—E.

[41] ABh Syr. Cypr. read σου; but C Vulg. and Rec. Text omit it.—E.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev_2:20. ἀλλʼ ἔχω κατὰ σοῦ ὅτι ἀφεῖς, κ.τ.λ. Cf. Rev_2:4. Grot. incorrectly paraphrases: I wish you to dismiss that wife. The sense of the ἀφεῖς[1223] is correctly given by the var. Ἐᾷς,[1224] that thou let alone. Connected with ΤῊΝ ΓΥΝΑῖΚΑ ἸΕΣΑΒΉΛ, but in an interrupted construction, is the appositive[1225] Ἡ ΛΕΓ., Κ.Τ.Λ. The juncture proposed by Winer, p. 498, Ἣ ΛΈΓΟΥΣΑ

ΚΑῚ ΔΙΔΆΣΚΕΙ ΚΑῚ ΠΛΑΝᾷ, is too refined, while the very harshness of the former inartificial construction corresponds with Johns mode. The words ΚΑῚ ΔΙΔΆΣΚΕΙ ΚΑῚ ΠΛΑΝᾷ are to be regarded neither as a so-called hysteron proteron,[1226] nor to be combined in ὴ διδάσκουσα πλανᾷ,[1227] but the accus. τ. ὲμ. δούλους depends upon both verbs, while the infinitives πορνεῦσαι καὶ φαγεῖν εἰδ., which are used with a certain looseness of construction, are nevertheless again connected with sufficient firmness by the prevailing meaning of the διδάσκει, which in its combination with πλανᾷ appears to refer to a false doctrine.

The explanation of the expression τ. γυναῖκα Ἰεσαβήλ[1228] is a matter of controversy, which essentially depends upon the fact, that, as in Rev_2:14, neither the πορνεῦσαι nor even the φαγεῖν εἰδωλ. is to be understood figuratively or even only in a double sense.[1229] The precedency of the πορνεῦσαι does not show that at Thyatira fornication prepared the way for eating sacrifices to idols,[1230] which in itself, and in view of Rev_2:14, is improbable, as, on the contrary, the eating of sacrifices to idols gave occasion for unchastity; neither is it to be mentioned, that in reference to ancient Jezebel, the history expressly intends only fornication, while in reference to Balaam the temptation to eat sacrifices offered to idols is also mentioned,[1231] for according to 1Ki_18:19; 1Ki_21:25 sqq., this is not entirely correct with respect to either Jezebel or Balaam.[1232] Fornication precedes for the reasons for which (Rev_2:21)[1233] it is alone named; viz., because it was the chief thing among the Nicolaitans in Thyatira. The woman Jezebel is manifestly represented as a teacher of a Balaamite or Nicolaitan character. If now the woman Jez. collectively is to designate a party and personified heresy,[1234] the body of Jews, the synagogue,[1235] cannot be meant,an explanation which only by the most unnatural artificialness is united with the declaration that the false doctrine of Jezebel alludes to πορνεῦσαι and φαγ. εἰδωλ.,but the Nicolaitan false teachers must be represented under the figure of Jezebel.[1236] But partly the designation τὴν γυναῖκα, which is attached to a name sufficient for that sense, partly the further limitation ἡ λεγουσα έαυτ., κ.τ.λ., which has in itself something that is individual, decides the view that a particular woman is meant; not the wife of a bishop,[1237] nor a woman who is actually called Jezebel,[1238] but some woman who under the pretence of being a prophetess had approved the doctrines of the Nicolaitans, and for that reason was designated a new Jezebel, as Ahabs wife formerly in the O. T. church, by the introduction of the worship of Baal, and fornication,[1239] which was combined with the worship of Baal and Ashtaroth, gave the greatest offence.[1240] That the woman in Thyatira did not actually have the name Jezebel, but rather that this name was understood symbolically, does not follow from the fact that in the Apoc. all names except that of the composer are of a symbolical character,[1241] for that is not the case;[1242] but from the fact that it is applied to the false doctrines and godlessness, which have been designated already by the name of Balaam, of entirely similar notoriety with that of the wife of Ahab.

[1223] On this form, Winer, p. 77.

[1224] Joh_11:44; Joh_11:48; Joh_12:7.

[1225] Cf. Rev_1:5, Rev_3:12, Rev_14:12.

[1226] κ. πλανᾷ κ. διδ. Pric.

[1227] Grot.

[1228] Cf. Critical Remarks.

[1229] Of proper and improper fornication. Hengstenb.

[1230] Bengel.

[1231] Hengstenb.

[1232] See on Rev_2:14.

[1233] Cf. also Rev_2:22.

[1234] Hengstenb.

[1235] Alcas., Züll.

[1236] Andr., Areth., Vitr., Eichh., Hengstenb., Ebrard.

[1237] Grot., Klief., who regards the σου after γυν. as indisputable.

[1238] Wolf, Beng.

[1239] 2Ki_9:22; 1Ki_21:23 sqq.; 2Ki_3:2; 2Ki_9:30 sqq.

[1240] C. a Lap., Calov., Heinr., Herd., Ew., De Wette, Stern, etc.

[1241] Hengstenb.

[1242] Cf. Rev_2:13.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rev 2:20 . Women ( cf. Act 21:9 ; 1Co 11:5 , and the later Ammia in Philadelphia: Eus. H. E. ver 17. 2) occasionally prophesied in the early church, and false prophetesses were as likely to exist as false prophets. This “Jezebel of a woman, alleging herself to be a prophetess,” seems to have been some influential female (as the definite imagery of Rev 2:21-23 indicates); her lax principles or tendencies made for a connexion with foreign and compromising associations which evidently exerted a dangerous charm upon some weaker Christians in the city. The moral issue corresponds to that produced by the Nikolaitan party at Pergamos ( εἰδ . φαγεῖν , πορνεῦσαι ), but the serious nature of the heresy at Thyatira appears from the fact that it was not simply propagated within the church but also notorious (Rev 2:23 ) and long-continued ( τέκνα ), thanks to obstinacy among the Ahabs and adherents of this prominent woman (Rev 2:21 ). They prided themselves on their enlightened liberalism (Rev 2:24 ). The definiteness of her personality, the fact of her situation within a Christian church which had jurisdiction over her, and the association of her practices with those of the Nikolaitans, who were members of the church, render it impossible to identify this libertine influence of Jude with a foreign institution such as the famous shrine of the Chaldean Sibyl at Thyatira (Schürer: Theol. Abhandlungen , pp. 39 f., a theory suggested by Blakesley, in Smith’s DB ), or with the wife of the local Asiarch (Selwyn, 123). Besides it was not the cults but the trade-guilds that formed the problem at Thyatira. Jastrow points out (p. 267) that for some occult reason female sorcerers were preferred to men among the Babylonians; “the witch appears more frequently than the male sorcerer”. Hillel (Pirke Aboth, ii. 8; see Dr. C. Taylor’s note) had already declared, “more women, more witchcraft”. For the connexion of women and sorcery cf. Blau’s Altjüd. Zauberwesen 18 f., 23 f. ἡ λέγουσα κ . τ . λ ., an irregular nomin. absolute, characteristic of the writer. This LXX peculiarity of a detached participle thrown into relief, which is not confined to the Apocalypse ( cf. Phi 3:16-19 , etc.), renders the participle almost a relative (Vit. i., 202); but indeed any word or group of words, thus singled out as characteristic of some preceding noun, tends to become independent and to take its own construction (II. 8f). See Zep 1:12 (LXX).

[903]. Jude

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

By Fornication, is often in the Scripture idolatry meant.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

a few things--omitted in the three oldest manuscripts. Translate then, "I have against thee that," &c.

sufferest--The three oldest manuscripts read, "lettest alone."

that woman--Two oldest manuscripts read, "THY wife"; two omit it. Vulgate and most ancient versions read as English Version. The symbolical Jezebel was to the Church of Thyatira what Jezebel, Ahab's "wife," was to him. Some self-styled prophetess (or as the feminine in Hebrew is often used collectively to express a multitude, a set of false prophets), as closely attached to the Church of Thyatira as a wife is to a husband, and as powerfully influencing for evil that Church as Jezebel did Ahab. As Balaam, in Israel's early history, so Jezebel, daughter of Eth-baal, king of Sidon (Kg1 16:31, formerly priest of Astarte, and murderer of his predecessor on the throne, JOSEPHUS [Against Apion, 1.18]), was the great seducer to idolatry in Israel's later history. Like her father, she was swift to shed blood. Wholly given to Baal worship, like Eth-baal, whose name expresses his idolatry, she, with her strong will, seduced the weak Ahab and Israel beyond the calf-worship (which was a worship of the true God under the cherub-ox form, that is, a violation of the second commandment) to that of Baal (a violation of the first commandment also). She seems to have been herself a priestess and prophetess of Baal. Compare Kg2 9:22, Kg2 9:30, "whoredoms of . . . Jezebel and her witchcrafts" (impurity was part of the worship of the Phœnician Astarte, or Venus). Her spiritual counterpart at Thyatira lured God's "servants" by pretended utterances of inspiration to the same libertinism, fornication, and eating of idol-meats, as the Balaamites and Nicolaitanes (Rev 2:6, Rev 2:14-15). By a false spiritualism these seducers led their victims into the grossest carnality, as though things done in the flesh were outside the true man, and were, therefore, indifferent. "The deeper the Church penetrated into heathenism, the more she herself became heathenish; this prepares us for the expressions 'harlot' and 'Babylon,' applied to her afterwards" [AUBERLEN].

to teach and to seduce--The three oldest manuscripts read, "and she teaches and seduces," or "deceives." "Thyatira was just the reverse of Ephesus. There, much zeal for orthodoxy, but little love; here, activity of faith and love, but insufficient zeal for godly discipline and doctrine, a patience of error even where there was not a participation in it" [TRENCH].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 20. That woman Jezebel] There is an allusion here to the history of Ahab and Jezebel, as given in 2Kgs 9:1-10:36; and although we do not know who this Jezebel was, yet from the allusion we may take it for granted she was a woman of power and influence in Thyatira, who corrupted the true religion, and harassed the followers of God in that city, as Jezebel did in Israel. Instead of that woman Jezebel, την γυναικα ιεζαβηλ, many excellent MSS., and almost all the ancient versions, read την γυναικα σου ιεζαβηλ, THY WIFE Jezebel; which intimates, indeed asserts, that this bad woman was the wife of the bishop of the Church, and his criminality in suffering her was therefore the greater. This reading Griesbach has received into the text. She called herself a prophetess, i.e., set up for a teacher; taught the Christians that fornication, and eating things offered to idols, were matters of indifference, and thus they were seduced from the truth. But it is probable that by fornication here is meant idolatry merely, which is often its meaning in the Scriptures. It is too gross to suppose that the wife of the bishop of this Church could teach fornication literally. The messenger or bishop of this Church, probably her husband, suffered this: he had power to have cast her and her party out of the Church, or, as his wife, to have restrained her; but he did not do it, and thus she had every opportunity of seducing the faithful. This is what Christ had against the messenger of this Church.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(20) A few things.—The Sinaitic MS. has “I have much against thee; but the reading, I have against thee that thou lettest alone, &c., is to be preferred.

Jezebel.—Some adopt the reading, “thy wife Jezebel.” From these words it has been thought that there was some personal influence at work for evil in Thyatira. Whether in the household of the “angel” or not is at least doubtful. The sin alleged against her is the same for which the Nicolaitanes are condemned—fornication, and the eating of things sacrificed to idols. If the above view be right, the leader of the exorcists is a woman—regarded by her followers as a prophetess, as one with a real message from God; but viewed by the Lord of the churches as a very Jezebel, teaching and seducing the servants of God. For letting her alone, for being timid, paying too much deference to her spiritual pretensions, for failing to see and to show that the so-called “deep things” of these teachers were depths of Satan, the chief minister is rebuked. A large number of respectable critics regard Jezebel as a name applied to a faction, not as belonging to an individual. It seems best to view the name as symbolical, always remembering that the Jezebel spirit of proud, self-constituted authority, vaunting claims of superior holiness, or higher knowledge, linked with a disregard of—and perhaps a proud contempt for—“legalism,” and followed by open immorality, has again and again run riot in the churches of God.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. a few things] Should be omitted: it has come in from Rev_2:14, while the real construction is as in Rev_2:4, “I have [somewhat] against thee, because …,” or better, “I have [this] against thee, that.…”

that woman Jezebel] There is some authority for the reading “thy wife Jezebel,” and even if the possessive pronoun be not rightly inserted in the Greek text, it is a question whether the article ought not to be understood as equivalent to one. If the sense “thy wife Jezebel” be right, the allusion must be to 1Ki_21:25 : there is some one (or something) at Thyatira who is, to the Angel of the Church, such a temptress as Jezebel was to Ahab. No doubt, if we suppose the Angel to be the Bishop, it is probable that his actual wife is intended; but even then the name Jezebel must have this meaning.

As a plain matter of verbal exegesis, “thy wife Jezebel” seems, in this context, the more natural translation. But it has its own difficulties. What analogy is there between a faithful servant of Christ, culpably tolerant of a bad wife, but not sharing her faults himself, and Ahab, who “did sell himself to work wickedness,” and “did very abominably in following idols?” It may be added, that except in Jehu’s taunt (2Ki_9:22), which need not be meant literally, there is no evidence whatever of Jezebel’s unchastity: her behaviour towards her husband, as well as her influence over him, makes it probable that she was a good wife, in her own way.

On the whole, the best editors decline to adopt the reading which would make the sense “thy wife” certain: and this being so, it seems better to translate as the A. V. Who “Jezebel” was—whether a real woman, or a personification of a sect,—is almost equally doubtful on any view: but it seems simplest to suppose a real person.

to teach and to seduce] Literally, according to the right reading, and she teacheth and seduceth.

my servants] The possessive pronoun is emphatic—she leads those who belong to Me to act as do those in slavery to devils.

to commit fornication] No doubt to be taken literally, not (as so often in the O. T.) as a metaphor for idolatry: since this is mentioned coordinately.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Notwithstanding, I have a few things against thee,.... By way of complaint; so the Arabic version renders it, "I have a certain complaint against thee". The impartiality of Christ may be observed in taking notice of the bad deeds, as well as of the good ones of his people, and his tenderness in representing them as few; and these things he had against them not in a judicial way to their condemnation, but in a providential way, in order to chastise them for them, for their good; and they are as follow:

because thou sufferest that woman Jezebel; or "thy wife Jezebel", as the Complutensian edition and Syriac version read; the name of King Ahab's wife, who seduced him, in the Hebrew language is "Izebel", but is read by the Septuagint in Kg1 16:31, Jezebel, as here; and by Josephus (a) Jezabela; she had her name from "Zebel", "dung", to which Elijah has reference in Kg2 9:37; the Ethiopic version calls her "Elzabel". By her is meant the apostate church of Rome, comparable to Jezebel, the wife of Ahab; as she was the daughter of an Heathen, so is Rome Papal the daughter of Rome Pagan; and as she was the wife of Ahab, and therefore a queen, so the whore of Babylon calls herself; and as Jezebel was famous for her paintings, so the church of Rome for her pretensions to religion and holiness, and for the gaudiness of her worship; and as she was remarkable for her idolatry, whoredoms, witchcrafts, and cruel persecution of the prophets of the Lord, and for murder, and innocent blood she shed; so the church of Rome, for her idolatrous worship of images, for her whoredoms, both in a literal and spiritual sense, and for the witchcrafts, magic, and devilish arts many of her popes have been addicted to, and especially for her barbarities and cruelties exercised upon the true professors of Christ, and for the blood of the martyrs, with which she has been drunk; and as Jezebel stirred up Ahab against good and faithful men, is has this church stirred up the secular powers, emperors, kings, and princes, against the true followers of Christ: and the end of both of them is much alike; as scarce anything was left of Jezebel, so Babylon the great, the mother of harlots, shall be cast into the sea, and be found no more at all: compare Kg2 9:7 with Rev 17:1,

which calleth herself a prophetess; as perhaps Jezebel might do, since she was such a favourer of the prophets of Baal, and so familiarly conversed with them, and kept them, even a hundred of them, at her table: and certain it is, that the antitype of her pretends to an infallible interpretation of the Scriptures, and to have a bulk of unwritten traditions; and which interpretations and traditions are to be regarded as an infallible rule of faith and practice. Now what is complained of in the true members and followers of Christ is, that they suffered this woman

to teach; when it was insufferable for a woman to teach, and especially such a strumpet:

and to seduce my servants to commit fornication; to deceive such who called themselves the servants of Christ, and draw them into the commission of spiritual fornication, which is idolatry; as the idolatrous worship of the Mass, and of images and saints departed:

and to eat things sacrificed unto idols; as Balaam, or the pope, before had done, Rev 2:14. This may have respect to the latter part of this period, when the eyes of many began to be opened to see these false doctrines and idolatrous practices, and yet had not courage enough to oppose them as they should,

(a) Antiqu. l. 8. c. 13. sect. 1. 4, 7.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 my servants to commit fornication, and to eat things sacrificed unto idols.

Ver. 20. Thou sufferest that woman Jezebel] It is a fault, then, not only to be active in evil, but to be passive of evil. Non faciendo malus, sed patiendo fuit, said the poet concerning the Emperor Claudius. The kings of the earth are taxed, Rev 18:9., for not rooting out the Romish religion and setting up the truth.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Notwithstanding, I have a few things against thee - Compare notes on Rev 2:4.

Because thou sufferest that woman Jezebel - Thou dost tolerate, or countenance her. Compare the notes on Rev 2:14. Who the individual here referred to by the name Jezebel was, is not known. It is by no means probable that this was her real name, but seems to have been given to her as expressive of her character and influence. Jezebel was the wife of Ahab; a woman of vast influence over her husband - an influence which was uniformly exerted for evil. She was a daughter of Ethbaal, king of Tyre and Sidon, and lived about 918 years before Christ. She was an idolater, and induced her weak husband not only to connive at her introducing the worship of her native idols, but to become an idolater himself, and to use all the means in his power to establish the worship of idols instead of the worship of the true God. She was highly gifted, persuasive, and artful; was resolute in the accomplishment of her purposes; ambitious of extending and perpetuating her power, and unscrupulous in the means which she employed to execute her designs. See 1Ki 16:31 ff.

The kind of character, therefore, which would be designated by the term as used here, would be that of a woman who was artful and persuasive in her manner; who was capable of exerting a wide influence over others; who had talents of a high order; who was a thorough advocate of error; who was unscrupulous in the means which she employed for accomplishing her ends; and the tendency of whose influence was to lead the people into the abominable practices of idolatry. The opinions which she held, and the practices into which she led others, appear to have been the same which are referred to in Rev 2:6 and Rev 2:14-15 of this chapter. The difference was, that the teacher in this case was a woman - a circumstance which by no means lessened the enormity of the offence; for, besides the fact that it was contrary to the whole genius of Christianity that a woman should be a public teacher, there was a special incongruity that she should be an advocate of such abominable opinions and practices. Every sentiment of our nature makes us feel that it is right to expect that if a woman teaches at all in a public manner, she should inculcate only what is true and holy - she should be an advocate of a pure life. We are shocked; we feel that there is a violation of every principle of our nature, and an insult done to our common humanity, if it is otherwise. We have in a manner become accustomed to the fact that man should be a teacher of pollution and error, so that we do not shrink from it with horror; we never can be reconciled to the fact that a woman should.

Which calleth herself a prophetess - Many persons set up the claim to be prophets in the times when the gospel was first preached, and it is not improbable that many females would lay claim to such a character, after the example of Miriam, Deborah, Huldah, etc.

To teach and to seduce my servants to commit fornication - Compare Rev 2:14. Whether she herself practiced what she taught is not expressly affirmed, but seems to be implied in Rev 2:22. It is not often that persons teach these doctrines without practicing what they teach; and the fact that they desire and design to live in this manner will commonly account for the fact that they inculcate such views.

And to eat things sacrificed unto idols - See the notes on Rev 2:14. The custom of attending on the festivals of idols led commonly to licentiousness, and they who were gross and sensual in their lives were fit subjects to be persuaded to attend on idol feasts - for nowhere else would they find more unlimited toleration for the indulgence of their passions.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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[BIBLIOGRAPHY]

Mulierem Jezabel, Greek: ten gunaika Iezabel. Dr. Wells, in his amendments to the Protestant translation, has put thy wife, and in the Greek Greek: gunaika sou which he says is found in the Alexandrian and several other manuscripts. But neither the Oxford edition of 1675, nor that at Amsterdam of 1711, take notice of this reading in any one manuscript. As for that one manuscript of Alexandria, I guess by Walton’s Polyglot, that it cannot well be read in that place. And though it is likely that the author of the Syriac version may have found that reading, yet there is nothing for it in the Arabic or Ethiopic, nor in the vulgar Latin, which, as Dr. Wells himself take notice on 1 John v. 7. is more ancient than any other version or Greek manuscript. And though we find uxorem tuam in St. Cyprian ad Antonianum, edit. Rig. p. 72, and in the edition of Dr. Fell, published in Amsterdam, in the year 1701, p. 248, where he says in the note mark a, cui interpretationi favent illa Græca exemplaria, quæ lugent, Greek: gunaika sou, but he did not think fit to tell us where any such manuscripts were to be found, nor have I heard that they have been seen by any one. It is certain St. Epiphanius did not find Greek: sou, nor think this the true reading, when in the heresy of the Alogians, by Jezabel, he understands Maximilla, Priscilla, or Quintilla, in Marcion’s time.

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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Notwithstanding I have a few things against thee: See Poole on "Rev 2:4", See Poole on "Rev 2:14".

Because thou sufferest that woman Jezebel: the doctrine of the Nicolaitanes, mentioned Rev 2:6,15, is so plainly expressed in the latter part of the verse, viz. maintaining the lawfulness of eating things offered to idols, and of fornication; that whosoever this woman was, it is plain she was one of that filthy sect. It is also plain, that she is called Jezebel with allusion to that wicked woman of that name who was the wife of Ahab, of whom we read, 1Ki 16:31. She was an instrument to bring Ahab her husband to serve and worship Baal. It is also piain, that she was one that pretended to Divine revelations; she called herself a prophetess; and that taught in public, which no women but prophetesses might do, 1Co 14:34; 1Ti 2:11,12; and that she taught a community of women, and the lawfulness as of fornication, so of eating things sacrificed to idols, directly contrary to the apostle’s doctrine, 1Co 9:10. But what she was cannot be determined; for though we allow this church to be typical of the church in the times of popery, and the popish synagogue, which maintaineth both these things to be the antitype; yet certainly there was some famous heretical strumpet in this church, which the governors did not restrain and cast out of their communion; which is the thing Christ had against this church, and the officers in it, who ought to have restrained her extravagancies both in teaching such doctrines, (being contrary to the apostle’s doctrine in the places before mentioned), and from teaching at all, being no prophetess though she pretended to it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

20. That woman—Though Alford rather approves the reading, thy wife, (meaning the wife of the pastor or bishop,) Tischendorf and Trench reject it. This reading may have arisen from the words, “Jezebel, his wife,” 1Ki_21:25.

Jezebel—Was the true female counterpart of Balaam, both being great patrons of the same system of idolotrous sensualism, the fiery Molochism of the Tyrian sun-god. He seduced Israel on his first entrance to the promised land; she, more fatally, centuries after, won the kingdom of Israel to a still more fatal form of the same apostasy. She was the daughter of Ethbaal, king of Tyre and priest of Astarte. She became the wife of Ahab, king of Israel, and not only imported the voluptuous rites of the Tyrian religion, but gave it a complete ascendency over the religion of Jehovah in Jehovah’s own land. A contempt for the gloomy and narrow scruples of the true Israelite was diffused; it became aristocratic to be dissolute; temples were abundantly erected for the seductive rites, until but 7,000 adherents of Jehovah were alone known to Jehovah himself in the fallen nation. The overthrow and tragic end of Jezebel we need not here rehearse. Her antitype in spirit and influence was now found in the little Church of Thyatira, a libertine woman of great talent seducing the people by sensual doctrines, and leading them into most atrocious practices. There is not the slightest demand or excuse for giving any allegorical sense to these plain facts. The remark of Alford, that the emblematical name of Jezebel, given to this woman, leads “us into the regions of symbolism,” is over-strained. If we were to brand a modern traitor with the name of Judas, that would not at all imply that his treasonable character and acts were allegorical, or his person an unreality. And we have specimens of even female lecturers at the present day denouncing the institution of marriage, and propagating a theory of unsanctified sensualism, aiding us to understand both the Tyrian and the Thyatirian Jezebel. She claimed to be a prophetess, as Balaam was a prophet. That is, she assumed to be a religious doctrinary.

My servants—As Balaam’s influence seduced Israel of old.

Fornication—Eating of things sacrificed unto idols.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But I have against thee that thou sufferest. This is certainly fight. "A few things" (oliga) is an insertion in some inferior authorities. Others insert "many things" (polla); the Sinaitic inserts "much" (polu); while the best authorities have nothing between kata sou and oti ; and then oti must be rendered "that" rather than "because." The construction is the same as in ver. 4. There is a right and a wrong suffering; and the Church in Thyatira exhibits both. The enduring of tribulation (upomonh) is commended; the toleration of evil (afeiv) is rebuked. It is not said that Jezebel receives sympathy or encouragement, but merely that she is let alone; her wickedness is left unchecked, and that is sinful. For this use of afienai , comp. Joh_11:48 Joh_12:7. It is difficult to decide between "the woman" (th) and "thy wife" (th), authorities being much divided; the balance seems in favour of the former. But even if "thy wife" be preferred, there is no need to understand Jezebel as indicating a distinct person. We are in the region of figures and metaphors. Perhaps all that is indicated is that the angel of the Church at Thyatira is suffering from the tolerated presence of a baneful influence, as did Ahab, "whom Jezebel his wife stirred up". (1Ki_21:25) And if it is not certain that any individual false prophetess is signified, it is scarcely worth while to speculate as to who this individual is. Jezebel may be a person, or she may be a form of false doctrine personified. If the former, Jezebel is doubtless not her real name, but a symbolical name of reproach, and what her name and status were we have no means of knowing. In any case the error represented by the name is closely akin to that of the Nicolaitans and to "the doctrine of Balaam." Whatever differences of detail there may have been, all three made Christian liberty a plea for an antichristian licence which claimed to be above the moral Law. And she teacheth and seduceth. This is an independent statement, and must not, as in the Authorized Version, be made to depend upon "thou sufferest." For the construction thl h legousa , compare thv kainhv Ierousalhnousa . (Rev_3:12) The word for "seduce," or "lead astray" (planan), in the active is frequent in St. John, especially in Revelation. (Rev_12:9 Rev_13:14 Rev_19:20 Rev_20:3, Rev_20:8, 10 Joh_7:12 1Jn_1:8 1Jn_2:26 1Jn_3:7) A comparison of these passages will lead to the conclusion that the word implies seduction into error of a very grave kind. It is not clear whether "fornication" is to be understood literally, or, as often in the Old Testament, in the spiritual sense of idolatry. The former seems more probable. "My servants" means all Christians, as is clear from Rev_7:3 and Rev_22:3; it must not be limited to those in authority in the Church. (For "things sacrificed to idols," see notes on ver. 14)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But thou sufferest that woman Jezebel - who ought not to teach at all,

1 Tim. ii, 12. To teach and seduce my servants - At Pergamos were many followers of Balaam; at Thyatira, one grand deceiver. Many of the ancients have delivered, that this was the wife of the pastor himself. Jezebel of old led the people of God to open idolatry. This Jezebel, fitly called by her name, from the resemblance between their works, led them to partake in the idolatry of the heathens. This she seems to have done by first enticing them to fornication, just as Balaam did: whereas at Pergamos they were first enticed to idolatry, and afterwards to fornication.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

20. Notwithstanding. Of the seven churches only two are blameless. Sufferest that woman Jezebel. Either a person or a party of which the wicked wife of Ahab was a type. As a woman in Revelation is a symbol of the church, true or false, I believe this symbol is used to designate a faction in the church at Thyatira of an idolatrous spirit. This faction had teachers who claimed the gift of prophecy. They taught the doctrine of Balaam named in verse 14. See note there. See also verse 24.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

But I have this against you

"But I disapprove of some of the things you are doing" or "But I am angry with you because of something you are doing." See how you translated a similar phrase in Revelation 2:4.

the woman Jezebel, who

Jesus spoke of a certain woman in their church as if she were Queen Jezebel, because she did the same kinds of sinful things that Queen Jezebel had done long before that time. AT: "the woman who is just like Jezebel and" (See: Metaphor)

I gave her time to repent

"I gave her opportunity to repent" or "I waited for her to repent"

translationWords

Jezebel

prophet

servant

sexual immorality

sacrifice

false god

repent

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

20. τὴν γυναῖκα. AB2 Primas[103] read τὴν γυναῖκά σου.

[103] Primasius, edited by Haussleiter.

ἡ λέγουσα. With א*AC; אcP 1 Text. Rec[104] read τὴν λέγουσαν; B2 And[105] ἣ λέγει.

[104] Rec. Textus Receptus as printed by Scrivener.

[105] Andreas Archbishop of Caesarea.

20. ἔχω κατὰ σοῦ, ὅτι. “I have against thee, that,” as in Rev 2:4. The reading of Text. Rec[116] (ἔχω κατὰ σοῦ ὀλίγα, ὅτι) is late and borrowed from Rev 2:14.

[116] Rec. Textus Receptus as printed by Scrivener.

τὴν γυναῖκα Ἰεζάβελ. There is some authority for the reading τὴν γυναῖκά σου Ἰεζάβελ, and even if the possessive pronoun be not rightly inserted in the Greek text, it is a question whether the article ought not to be understood as equivalent to one; though in this book we should certainly expect the possessive pronoun to be expressed if this were the meaning. If the sense “thy wife Jezebel” be right, the allusion must be to 1Ki 21:25: there is some one (or something) at Thyatira who is, to the Angel of the Church, such a temptress as Jezebel was to Ahab. No doubt, if we suppose the Angel to be the bishop, it is probable that his actual wife is intended; but even then the name Jezebel must have this meaning.

As a plain matter of verbal exegesis, “thy wife Jezebel” seems, in this context, the more natural translation. But it has its own difficulties. What analogy is there between a faithful servant of Christ, culpably tolerant of a bad wife, but not sharing her faults himself, and Ahab, who “did sell himself to work wickedness,” and “did very abominably in following idols”? It may be added, that except in Jehu’s taunt (2Ki 9:22), which need not be meant literally, there is no evidence whatever of Jezebel’s unchastity: her behaviour towards her husband, as well as her influence over him, makes it probable that she was a good wife, in her own way.

On the whole, the best editors decline to adopt the reading which would make the sense “thy wife” certain: and this being so, it seems better to translate as the A. V[117] (“that woman J.”). Who “Jezebel” was—whether a real woman, or a personification of a sect,—is almost equally doubtful on any view: but it seems simplest to suppose a real person.

[117] Authorised Version.

ἡ λέγουσα ἐαυτὴν προφῆτιν. Another nominative in irregular apposition. Possibly the participle with the article is regarded as equivalent to a relative with a finite verb.

τοὺς ἐμοὺς δούλους. This is the only instance in this book of a possessive pronoun: here St Epiphanius quotes τοὺς δούλους μου. ἐμὸς is used much oftener in the fourth Gospel than in the other three or indeed the whole Greek Testament, though in all the genitive is commoner. In the Gospel it is not possible to trace a distinction of meaning between ἐμὸς and μου: if there be a distinction in ordinary Greek the possessive pronoun is perhaps rather more emphatic than the enclitic genitive, meaning “the servants who belong to Me”; but this can hardly be pressed here.

πορνεῦσαι. In secular Greek an equivalent of either prostare or prostituere: it is to be taken literally; not (as so often in the Old Testament) as a metaphor for idolatry, since this is mentioned coordinately.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

20.] Notwithstanding I have against thee that thou sufferest (ἀφεῖς from ἀφέω, see ref. Ex. and Winer, edn. 6, § 14. 3) thy wife (or, the woman) Jezebel (on the whole, the evidence for σου being inserted in the text seems to me to preponderate. It could not well have been inserted: and was sure to have been erased, from its difficulty, and possibly from other reasons, considering what was the common interpretation of the ἄγγελος. It does not create any real difficulty: finding its meaning not in the matter of fact at Thyatira, but in the history from which the appellation Ἰεζαβέλ is taken. In 3 Kings 20:25 (1Ki 21:25) we read Ἀχαάβ, ὃς ἐπράθη ποιῆσαι τὸ πονηρὸν ἐνώπιον κυρίου, ὡς μετέθηκεν αὐτὸν Ἰεζαβὲλ ἡ γυνὴ αὐτοῦ: from which text the phrase is transferred entire, importing that this Jezebel was to the church at Thyatira what that other was to Ahab. It is not so easy to determine who is, or who are, imported by the term. The very fact of the name Jezebel being chosen (for it is impossible, even were this the actual name of a woman, that it should be used here with any other than the symbolic meaning), coupled with τὴν γυναῖκά σου above explained, takes us out of the realms of simple fact into those of symbolism. The figure of “Jezebel thy wife” being once recognized in its historical import, it would not be needful that an individual woman should be found to answer to it: the conscience of the Thyatiran church could not fail to apply the severe reproof to whatever influence was being exerted in the direction here indicated. So that I should rate at very little the speculations of many Commentators on the supposed woman here pointed out. Düsterd., recently, remarks that ἡ λέγουσα has something individual about it. So it has: but may not this individuality belong just as well to the figure, as to the thing signified by it? The sect or individuals being once concentrated as Jezebel, ἡ λέγουσα would follow of course, in the propriety of the figure. On the whole, however, I should feel it more probable that some individual teacher, high in repute and influence at the time, is pointed at. The denunciation of such a teacher under such a title would be at once startling and decisive. Nor would probability be violated by the other supposition, that a favoured and influential party In the Thyatiran church is designated. The church herself is represented by a woman: why may not a party (compare the Jews, who are the συναγωγὴ τοῦ σατανᾶ of ver. 9) within the church be similarly symbolized? However this may be, the real solution must lie hidden until all that is hidden shall be known. See more below), who calleth herself a prophetess (the appositional nom. again: see reff.: and again with an indeclinable proper name, as in ver. 13. This clause perhaps points at an individual: but there is on the other hand no reason why a sect claiming prophetic gifts should not be indicated: the feminine belonging as before to the historical symbol), and she teacheth and deceiveth my servants, to commit fornication and eat things sacrificed to idols (hence the propriety of the name Jezebel: for both these were the abominations of the historic Jezebel: 2Ki 9:22, 2Ki 9:30 (cf. Jer 4:30; Nah 3:4): the latter indeed in its more aggravated form of actual idolatry, 1Ki 18:19. This specification of the mischief done shews us that this influence at Thyatira was in the same direction as the evil works of the Nicolaitans at Pergamum, ver. 14. The fact that this was the prevalent direction of the false teaching of the day, is important in a chronological point of view: see Prolegg., § iii. par. 6). And I gave her time (not, “in my pre-ordination of what is to be,” as the aor. in Mar 13:20, but denoting historically that which the Lord had actually done, in vain. Notice that the ἀφεῖναι, on which depended the time given her for repentance, is yet blamed in the church of Thyatira as a sin) that she should repent, and she willeth not to repent of (lit. “out of:” constr. prægn., so as to come out of: or the μεταν. itself is regarded as an escape. The construction (reff.) is confined to this book: we have the verb once with ἀπό, Act 8:22; and the subst. μετάνοια, Heb 6:1) her fornication (πορνεία is here to be taken, as in all these passages, in its literal sense. Otherwise, if taken figuratively, it would be only a repetition of the other particular, idolatry).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.