And I have against you that you permit the woman Jezebel, who calls herself a prophet, to teach and deceive My servants to commit fornication and eat food offered to idols. I have given her time in order that she might repent, but she was not willing to repent of her sexual immorality. Rev. 2:20, 21.
Jesus here calls John's opponents followers of Jezebel. Whoever she was, she appears to represent the Thyatira branch of the group labeled "Nicolaitans" and "those who hold to the teaching of Balaam" (Rev. 2:14, 15). Apparently all three names represent the same group, because all three names involve the same two problems: eating food offered to idols and committing fornication. Interestingly enough, when you go to the Christian writings of the following century, the same two issues appear front and center.
The Roman Empire required all non-Jews to participate in the civil religion. The Romans tolerated all kinds of religious practices, but no matter what your religion was or where you came from, they also expected you to take part in the ceremonies and public events of Roman society. Such events were somewhat like the Fourth of July parade in the United States. It did not matter what religion you were--it was part of your duty as a citizen to be involved in them.
Serious consequences awaited those who did not participate in the civil religion, even when the death penalty was not in view. For example, they would be ostracized from the trade guilds, in which people networked to build their businesses. They would lose their influence on the development of society or the improvement of their position within it. Lack of involvement in the civil religion also deprived them of social opportunities. As a result those who avoided Roman civil religion became poor, powerless, social outcasts.
For the Western world today wealth and security seem to represent the highest goals of secular society. But the Greco-Roman world had an even higher goal: status. It was a world that reveled in the honor and esteem of others and poured shame on those who did not conform. In such a world the restrictions of Christian life and practice virtually guaranteed exclusion from honor and status in one's own neighborhood.
So first-century Christians who refused to participate in Roman civil religion suffered serious consequences in business, civil affairs, and social contact. The gospel is free, but it can cost us our reputations, our families, our jobs, and even our lives. Jesus calls His followers to total commitment, no matter what the consequence. But He rewards that total commitment with meaning and purpose in this life and exalted status in the life to come.
Lord, too often I have compromised my commitment to You because of the attractions of this life. I renew my commitment to You this day forward.
Jesus here calls John's opponents followers of Jezebel. Whoever she was, she appears to represent the Thyatira branch of the group labeled "Nicolaitans" and "those who hold to the teaching of Balaam" (Rev. 2:14, 15). Apparently all three names represent the same group, because all three names involve the same two problems: eating food offered to idols and committing fornication. Interestingly enough, when you go to the Christian writings of the following century, the same two issues appear front and center.
The Roman Empire required all non-Jews to participate in the civil religion. The Romans tolerated all kinds of religious practices, but no matter what your religion was or where you came from, they also expected you to take part in the ceremonies and public events of Roman society. Such events were somewhat like the Fourth of July parade in the United States. It did not matter what religion you were--it was part of your duty as a citizen to be involved in them.
Serious consequences awaited those who did not participate in the civil religion, even when the death penalty was not in view. For example, they would be ostracized from the trade guilds, in which people networked to build their businesses. They would lose their influence on the development of society or the improvement of their position within it. Lack of involvement in the civil religion also deprived them of social opportunities. As a result those who avoided Roman civil religion became poor, powerless, social outcasts.
For the Western world today wealth and security seem to represent the highest goals of secular society. But the Greco-Roman world had an even higher goal: status. It was a world that reveled in the honor and esteem of others and poured shame on those who did not conform. In such a world the restrictions of Christian life and practice virtually guaranteed exclusion from honor and status in one's own neighborhood.
So first-century Christians who refused to participate in Roman civil religion suffered serious consequences in business, civil affairs, and social contact. The gospel is free, but it can cost us our reputations, our families, our jobs, and even our lives. Jesus calls His followers to total commitment, no matter what the consequence. But He rewards that total commitment with meaning and purpose in this life and exalted status in the life to come.
Lord, too often I have compromised my commitment to You because of the attractions of this life. I renew my commitment to You this day forward.
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