18 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;
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.
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.
21 And I gave her space to repent of her fornication; and she repented not.
22 Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.
23 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.
24 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 burden.
25 But that which ye have already hold fast till I come.
26 And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:
27 And he shall rule them with a rod of iron; as the vessels of a potter shall be broken to shivers: even as I received of my Father.
28 And I will give him the morning star.
29 He that hath an ear, let him hear what the Spirit saith unto the churches.
The message to the church in Thyatira is the longest of the individual epistles to the seven churches of Asia. Likewise, the church period correspondent to the lives of that congregation was the longest, as it covered roughly what is known in secular history as the Dark Ages. The city of Thyatira was about sixty miles northeast of Smyrna and about forty miles southeast of Pergamos and although relatively small, Thyatira was a commercially important city. The culture was dominated by trade and craft guilds, each of which had its own god and order of religious practices. Lydia, “a seller of purple [dye]” whom Paul met in Philippi and led to the Lord as recorded in Acts 16:14, was quite likely a member of just such a guild.
Thyatira was another of those churches in which a major issue was truth mixed with or diluted by error. The patient, faithful, even sacrificial service that was rendered by many members of that congregation was offset or even overshadowed by the teachings and conduct of “that woman Jezebel” and her “children.” Consequently, the overriding theme in the Lord’s message to the Thyatiran congregation was the prospect of divine judgment. The name Thyatira came from two Greek words which literally meant “to sacrifice continually,” the significance of which will be noted especially in the Thyatiran church period.
Eyes of Fire, Feet of Brass (Revelation 2:18)
18 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;
Jesus began His remarks to the church in Thyatira with a reference to Himself as the Son of God. The humanity of the Lord and His relation to the human race are conveyed in the title, Son of man. The deity of the Lord and His relation to God are intimated in the title Son of God. You may remember from a previous article that in his initial vision of the glorified Christ in Revelation 1:13 John saw Jesus as the Son of man. However, in Revelation 2:18 the divine title Son of God is used, and is the only instance in the entire book of Revelation where that title appears. The reason Jesus chose to designate Himself as He did here was because He wanted to remind members of the Thyatiran congregation of His divine authority and prerogative. That would be especially important when the Lord would deal with Jezebel, because one of the most critical issues regarding her was her usurpation of authority.
The Son of God also presented Himself to the church in Thyatira as One with eyes like flaming fire and feet like fine brass. This church needed to know who was about to examine its spiritual condition. Also, those saints needed to be reminded of His authority, deity and sovereignty over them. His actions regarding them would be taken in perfect wisdom and understanding, and with resolute strength and steadfastness. Although the symbology regarding the blazing eyes and brazen feet of Jesus Christ have been previously considered in our study of Revelation 1:14 and 15, additional remarks will be made on the scriptural usage of these terms: eyes, feet, fire and brass, all of which deal with the matter of divine judgment as used in this context. An Old Testament counterpart to these symbols can be seen in the vision recorded in Daniel 10:6 – “Then I lifted up mine eyes, and looked, and behold, a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.”
Christ’s eyes speak of His ability to penetrate into the innermost recesses of the minds and hearts of human beings and search out their hidden thoughts, motives, desires, or any other aspect of their being. In the figurative language of the Song of Solomon are recorded the words, “Turn away thine eyes from me, for they have overcome me” (Song of Solomon 6:5). The apostle Peter also felt the penetrating power of the eyes of his Lord as we can see in Luke 22:61-62 when a glance from Jesus drove that boastful apostle to his knees in contrite repentance for his three-fold denial of his Master. “And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice. And Peter went out, and wept bitterly.” With regard to sin and its judgment, the penetrating, all-encompassing eyes of Jesus will bring everything to light.
By mentioning His feet Christ refers to His exercise of absolute authority and dominion. The following Scriptures attest to this fact: “Thou hast put all things in subjection under his feet”(Hebrews 2:8 and Psalm 8:6). The authority and dominion of Jesus Christ were also emphasized by Paul in Ephesians 1:22, where he asserted that the Father “…hath put all things under his feet…” First Corinthians 15:27, 28 provide additional insight into the association of divine authority and dominion with the feet of Christ, where the word ‘hupetaxen’ (literally ‘under-sets’ – what Christ is authorized to do) in verse 27 is changed in form to ‘hupotage’ (describing an on-going activity, or what Christ is doing).
Fire is a consuming element; thus it too is associated with divine judgment. The wicked cities of Sodom and Gomorrah were destroyed by fire and brimstone from the Lord; the works of every child of God shall be tried by fire; and the lake of fire is the final destiny awaiting all those who refuse to accept Jesus as savior. The Bible truly and surely reveals that “…our God is a consuming fire” (Hebrews 12:29). The flaming eyes of Jesus inform us of His blazing anger against all manner of sin despite His expressions of boundless love for sinners.
Since brass is so closely associated with fire, its figurative significance also has to do with judgment. That is because brass is made by mixing molten copper with another metal, such as zinc. The altar of brass at the gate of the Tabernacle courtyard and the serpent of brass lifted up by Moses in the wilderness were both typical of divine judgment upon sin. The brazen feet of Jesus are representative of His inflexible, immovable strength in the matters of judgment. The fact that Jesus described His feet as being like “fine [polished] brass” speaks of the finality of His divine judgment, as polished brass has a dazzling beauty. There will be no court of appeals to overturn any decision pronounced by our divine Christ.
Works and… More Works (Revelation 2:19)
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.
In some respects the Lord had especially high commendation for the congregation in Thyatira. Four practical aspects of Christian life and service were mentioned here: charity (love), service, faith and patience (endurance). Especially commendable was the fact that members of the church in Thyatira consistently increased their good works. As they grew in grace, so did their endeavors in the cause of Christ.
Four Christian Graces
Love is the greatest of all the Christian graces, the most excellent of all the spiritual gifts and the only eternally-enduring one. It is “…a more excellent way…”(1 Corinthians 12:31); it “…never faileth…” (1 Corinthians13:8) and “…the greatest of these (faith, hope and love) is charity (love)” 1 Corinthians13:13 – a passage from which we can learn that without unreserved love there is no hope and that without hope there is no need of faith.) Love also leads the list of the fruits of the Spirit (manifestations of the in-dwelling Spirit of God in our lives) as enumerated in Galatians 5:22. Moreover, love is the most outstanding of all the divine attributes “…His love is perfected in us…” (1 John 4:7-12).
The Greek word ‘diakonian’ (service’) essentially means ‘the act of ministering to others.’ This same Greek term is the root for the word deacon. First Timothy 3:9 and 10 teach us that first and foremost deacons are servants, and even though we are not all ordained as deacons we can follow their example of service.
Faith is the grace that actuates all the endeavors in which we as believers should be involved. Here it is a reference to ‘serving’ faith rather than ‘saving faith.’ Serving faith is the subject of Hebrews chapter 11, the oft-called ‘faith chapter’ of the Bible.
The Greek word for patience (hupomonen) literally means “remaining under.” You may see the similarity of form with the words discussed regarding verse 18 above. Christian endurance is staying in place (being unwavering in our faith despite opposition), and standing firm regardless of the situation or circumstances under which one serves and lives. Needless to say endurance or patience is an invaluable grace, as pointed out in James 5:10 and 11 – “…we count them happy which endure…the Lord is very pitiful, and of tender mercy.”
Increasing in Good Works
In their service to God, members of the church at Thyatira reflected the meaning of the name of their city, which was ‘to sacrifice continually.’ The fact that the church’s last works were “more than the first” suggests that the Thyatiran church membership labored faithfully and fervently for the Lord. If the saints in Ephesus had declined in love, those in Thyatira had increased in works. The increase mentioned in this instance refers to an improvement or growth in quality as well as quantity. Many of the members of the church in Thyatira had experienced growth in grace and their understanding of the Lord’s will and purposes, and had ‘increased’ as their dedication to His cause deepened. Unlike many Christians of today, they were not content to rest on past accomplishments, neither were they content to sit by idly while others carried all the load. Their spiritual growth and development were consistent and they wanted to continue moving both forward and upward for the Lord. Like the beloved Dorcas of Joppa (see Acts 9:36), they were “full of good works.”
That Woman Jezebel (Revelation 2:20-23)
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.
21 And I gave her space to repent of her fornication; and she repented not.
22 Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.
23 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.
Despite the many good qualities of the church in Thyatira, some serious problems were associated with and prevalent within that congregation. The most notable of those problems was “that woman Jezebel,” who was guilty of two outrageous sins. First, she assumed an unwarranted and inappropriate position; secondly she advanced heretical and even immoral teachings.
The Seductive Prophetess (verse 20)
The question arises immediately – who was Jezebel? Probably there was not a particular woman with that actual name within the church at Thyatira, but there was surely a woman in that congregation whose character and conduct reflected the diabolical Jezebel of the Old Testament. She likely was a self-described prophetess, a responsibility to which very few women were called. In another study we may examine the office of ‘prophet’ and all it involved, but for now you may examine Miriam and Deborah as notable examples of prophetesses in the Old Testament (Exodus 15:20 and Judges 4:4, respectively.) Anna and the four virgin daughters of Philip the evangelist are New Testament examples (see Luke 2:36 and Acts 21:9 respectively).
Let’s briefly review the historical record of the real wicked Jezebel as recounted in 1 Kings 16:21 – 33; 19:1 and 2; 21:1 – 16; and 2 Kings 9:30 – 37, a woman who sought to exterminate the true worship of God in Israel. The text here refers symbolically to a prominent woman in the church in Thyatira who, like Jezebel of old, was guilty of sexual immorality and witchcraft. She described herself as a prophetess, but she was a false one who made loud claims while living a sinful lifestyle characterized by immoral indulgences and false doctrines. It may at first seem difficult to understand how this woman led so many within the Thyatiran church astray, but this episode in history illustrates just how gullible unwary people can be. Likewise even we (sinners saved by divine Grace) serving in the Lord’s churches today are susceptible and must therefore be on constant guard. Many examples might here be mentioned, drawn from the secular history of various nations or factions within those nations, of entire populations being similarly led down a path first toward the destruction of others before then falling into a self-destructive trap of their own making.
The ‘Jezebel’ of Thyatira, then, was a messenger of Satan rather than of God. Because she was so devious she was successful in concealing her true nature and motivations from many church members. She was also highly influential, as indicated by the fact that she successfully seduced some of the most dedicated followers of God (“my servants”) and no doubt at least some members of the local government were under her sway. Her teachings apparently were similar to the doctrine of Balaam, which we noted in our study of the church at Pergamos. In both Pergamos and Thyatira God’s people were enticed into committing fornication (probably physically as well as spiritually – the two normally go together) and participating in the feasts that were dedicated to idols. In the Thyatiran situation the spirit of Jezebel quite likely persuaded many people that it was acceptable to be involved with the sinful practices of their guilds because those feasts were directly associated with their individual and corporate livelihoods.
The Unrepentant Prophetess (verse 21)
Apparently the sins of the Thyatiran Jezebel had been exposed and she had been repeatedly warned by prudent and discerning Christians of the need to repent her errors, but all admonitions had been to no avail. The Greek word for “space” is chronon or chronos (from which we get chronology). Thus Jezebel had had sufficient time and opportunity to repent but had refused to do so. God’s attitude and actions regarding that false prophetess (and all false teachers) were the same as in His dealings with all sinners: “The Lord…..is longsuffering to usward, not willing that any should perish, but that all should come to repentance”(2 Peter 3:9). To all her other sins Jezebel added yet another – she continually spurned the goodness and mercy of a gracious and long-suffering God.
The Judgment of the Prophetess (verse 22)
If Jezebel would not repent she would certainly be judged. In fact, three parties would be included in that judgment: {1} the prophetess herself, {2} those who were directly involved with her sinful pursuits and {3} those who would continue to propagate her sinful teachings (“her children,” see also verse 23 below). The punishment that would be inflicted upon Jezebel would be a “bed” of affliction, an appropriate judgment for someone who often resorted to a bed of immorality. Those who participated with her would also be visited with dire affliction, which the Lord described as “great tribulation.” Succeeding generations who follow and propagate the erroneous teachings and practices of Jezebel would be killed “with death.” That is evidently a reference to the second death which will be the final verdict upon all unbelievers following the Great White Throne Judgment of Revelation 20:14 and 15, about which we will study in the future. It is quite possible, then, that all these judgments will also have an application during the Tribulation Period of the end time.
Some Lessons from the Prophetess (verse 23)
The manner in which the Lord would deal with the Thyatiran Jezebel and all involved with her then and since is to be a lesson for “all the churches.”The reference to “the reins and hearts” speaks of the innermost parts of human beings. Today we would likely use an expression such as, “hearts and minds.” No one can escape the coming of divine judgment because the divine judge is omnipresent (everywhere) and omniscient (all-knowing or all-seeing). Jesus knows what all the Jezebels as well as their followers and supporters are doing, and He knows the responses of churches and individual believers regarding the activities of those Jezebels. Verse 23 emphasizes that God will give everyone exactly what he or she is entitled to receive. This was and should remain a solemn reminder that the Lord’s standard regarding Christian conduct emphasizes separation from all sinful practices. The claim to be “Christian,” made by either an individual or a church, cannot be construed as either a license or an excuse for any sinful conduct or erroneous teaching.
The Depths of Satan (Revelation 2:24
This verse conveys a message directed to the faithful members of the church in Thyatira. The phrase, “this doctrine,” refers to the teachings of Jezebel. There are two other matters, “the depths of Satan,” and the Lord’s promise not to add any burden to the church, that need to be considered in some detail.
The Depths of Satan
It is now obvious that “the depths of Satan” are related to the teachings of Jezebel, as can be seen by the phrase, “as they speak” because the pronoun ‘they’ is in reference to those who advocated and propagated Jezebel’s doctrine. This leaves unanswered the question of the “depths” of Satan. Perhaps this matter can best be understood by considering its opposite – the depths of God described in 1 Corinthians 2:10 as the “…deep things of God…” or in Romans 11:33 – “O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!” Paul’s exclamation of praise in Romans 11:33 was a response to his discussion regarding the saving work of Christ, the elective grace of God and the expectation of glory in the complete redemption of believers. While our future and perfect redemption is a definite reality it is, at this time, beyond our limited human comprehension. We therefore depend on the Holy Spirit to enable us to understand these things described in 1 Corinthians 2:10 which tells us that “…the deep things of God…” are shown to us “by his Spirit (which) searcheth all things” (because) “God hath revealed them.” The depths of Satan are in marked contrast. As one yields to the seductive enticements of Satan’s spokesperson (a Jezebel in spirit), that person is led into a deeper experience of vainly seeking sinful gratifications and eventually reaches the point where there is no longer any desire to do anything other than Satan’s bidding. The deception at that point becomes complete.
The Gracious Promise
Evidently the church at Thyatira had its hands full with refuting and correcting the erroneous teachings of Jezebel. The Lord understood the struggles of the faithful and He placed upon them no additional burden than that of remaining faithful to the matters which He emphasized in His message to the church. Those admonitions, implied if not directly stated, were for the Thyatiran saints to abstain from immorality and idolatry in any form and to refuse support, toleration or approval of such conduct or activities.
Unfortunately, the church would have to assume a burden not imposed upon it by God but by men. That burden dealt with the fact that perhaps a large portion of its membership embraced or at least tolerated the teachings of Jezebel. Consequently, the church as a whole would be affected by her conduct. Under any circumstances the church would suffer in reputation, congregational harmony, and its effectiveness while witnessing in its community. A gracious Lord promised that He would not impose any additional burden other than that which would result normally and naturally from the situation the assembly itself had allowed to develop.
Hold Fast Till I come (Revelation 2:25)
25 But that which ye have already hold fast till I come.
The appeal of this verse was to the faithful remnant within the church at Thyatira. Although the Lord had promised not to lay any additional burdens on that assembly He did expect those believers to shoulder some reasonable responsibilities. As mentioned previously, those duties essentially were to resist the teachings of Jezebel. Verse 25 then provides some amplification of what the Lord expected of His saints in Thyatira. There are three matters that need to be considered here: {1}“…that which ye have already”, {2} “…hold fast…” and {3} “…till I come.”
“…that which ye have already…”
What did the Thyatiran congregation already have? All churches have some essential responsibilities that they hold in common with one another. For example, all churches are to preach the gospel; they are to fulfill the Great Commission; they are to administer the ordinances; they are to bear an effective and credible witness for the Lord (remember, churches are “candlesticks”); they are to reproduce or propagate themselves so that ‘the church’ as an institution will always be on earth to minister for the Lord. Whatever else a church does or does not do, these are among the most basic duties any church has. Therefore, if it fails to fulfill these responsibilities it will cease to be a scriptural church. The Thyatiran church probably did not have a lot of programs and activities (which in no way implies it could not or should not have had them); however, it did need to prioritize and maintain the essentials of its existence.
“…Hold fast…”
This expression was translated from a single Greek word, ‘terero’, meaning ‘to keep, watch or observe.’ The last part of the name Thyatira also came from terero; thus, the divine admonition of verse 25 included an interesting play on words. The members of the church in Thyatira lived in a city with a name that literally meant “to sacrifice continually” (that is, to keep on sacrificing). Those believers certainly knew the significance of the city’s name and they knew what Jesus meant when He told them to “hold fast.” They were faithful to discharge their responsibilities despite the opposition they might have encountered from Jezebel and her followers, either from within the church or society at large.
“…till I come.”
This phrase is a reference to the second coming of Jesus Christ. Since the church at Thyatira has long since ceased to exist, one might wonder if the Lord’s promise to come to that congregation had any validity. The answer is clear and simple: that divine promise was made in good faith. Jesus is not to blame for the failure of the Thyatiran church to continue to exist. Moreover, believers in every generation since the ascension of Jesus have expected Him to return during their lifetime – and rightfully so. That is as it should be because “of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father” (Mark 13:32). The timing of the second coming of Christ is a matter that has always been and now remains completely in the hands of the Father.
Power Over the Nations (Revelation 2:26-29)
26 And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:
27 And he shall rule them with a rod of iron; as the vessels of a potter shall be broken to shivers: even as I received of my Father.
28 And I will give him the morning star.
29 He that hath an ear, let him hear what the Spirit saith unto the churches.
In the message to the church in Thyatira the Lord’s promise to the overcomer was slightly different from the previous promises. This time He added a stipulation: “…he that overcometh, and keepeth my works unto the end…” The expression “the end,” in its broadest sense, spoke of the end of the age or dispensation of time (consider Jesus’ promise of Matthew 28:20 “…unto the end of the world…”). In that context “the end” will occur when Jesus returns for His saints. With reference to individuals, however, the phrase “the end” refers to the end of one’s earthly life or the return of Christ, whichever happens first. A two-fold promise is issued to the faithful overcomer here: {1} the privilege of ruling with Christ and {2} the assurance of being with Christ.
“Power over the nations” (verses 26 and 27)
The word ‘power’(Greek nikon) is translated from a Greek word that actually meant ‘authority’ as you may recall from a description of the word in previous articles. It is the same word that appears in Matthew 28:18, where it was translated ‘power’ when He was issuing the great commission. In both instances, however, it is authority rather than ability that is under consideration. In His promise of “power over the nations,” the Lord spoke of the privilege that believers shall have in ruling with Christ during His millennial reign. During that period of one thousand years of peace and tranquility, Jesus Christ will rule as the supreme sovereign over all the earth. However, believers shall be given positions of authority under Him commensurate with their faithfulness in this life. This wonderful truth is underscored in Scriptures such as Revelation 5:10 (“And hast made us unto our God kings and priests: and we shall reign on the earth”), 2 Timothy 2:12 (“If we suffer, we shall also reign with him…”), and Luke 19:17 (“And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority [the same Greek word translated power in Revelation 2:26] over ten cities”).
Revelation 2:27 gives some insight into the kind of authority believers will wield under the millennial sovereign. This verse is an allusion to Psalm 2:9, where Messiah’s might and power are described, especially in His final victory as the triumphant Christ over the nations of the world. Believers will share in that victory and provide leadership in the kingdom which Christ will establish. Notice in verse 27 how Jesus applied that exercise of authority to believers as well as to himself. The pronoun we has as its antecedent the pronouns he and him in verse 26, both of which clearly refer to the overcomer. Jesus Christ’s authority over the nation’s will be that which He receives from the Father, but He will in turn share that authority with faithful saints.
“The morning star”
The promise of “the morning star” was a reference to Jesus Christ Himself. In Numbers 24:17 this prophecy appears: “…there shall come a Star out of Jacob [Israel]…” A special star announced the birth of Christ to the wise men (as recorded in Matthew chapter 2); and the Lord declared Himself to be “the bright and morning star”in Revelation 22:16. In the physical realm the morning star heralds the dawning of another day, thus offering renewed hope and courage to those discouraged by the gloom of night. Similarly, the morning star of eternity foretells the coming of a day brighter than mankind has ever known. How assuring is such a promise to a soul that may be wearied in a world blackened by sin!
The promise of “the morning star” also has a dispensational significance. In Malachi 4:2 the “Sun of righteousness” was promised to provide healing and blessing to Israel but the morning star appears before the rising of the sun. Accordingly, Jesus Christ shall thus appear when the gloom and despair of the approaching Tribulation Period will have cast the world into spiritual and moral darkness. After He has come as “the morning star” for His saints, He will come as “the Sun of righteousness” to Israel.
“He that hath an ear”
In the message to the church at Thyatira as well as in the subsequent messages, the format changed. Here and from this point on the promise to the overcomer will precede the expression, “He that hath an ear, let him hear what the Spirit saith unto the churches.” This gives greater emphasis to the promises the Lord gives to the overcomer.
Summary (Revelation 2:18-29)
The Thyatiran Congregation
On the surface this church might have appeared to have been a strong and flourishing body. A visitor or newcomer probably would have been impressed with its abounding energy, its generous liberality and its apparent steadfastness, and to be sure the church did have some commendable qualities. However, near the very heart of the organism was a canker as “Jezebel,” a self-styled false prophetess. Jezebel’s influence was so deeply ingrained and far-reaching that some of her followers reached “the depths of Satan.” It was entirely possible therefore that if such teachings were allowed to propagate, the congregation as a whole would not heed the call to repentance.
The Thyatiran Church Period
Many scholars consider this period to have been roughly parallel to the Dark Ages, with the church period frequently reckoned to have begun in 606 when the pope became universally recognized and ending in 1517 with the beginning of the Protestant Reformation. During the Thyatiran church period the Roman Catholic Church achieved its greatest influence and it did not hesitate to use that power to relentlessly persecute Christians or non-compliant congregations. The Inquisition, then, was only one of those means of persecution. Other errors that arose during that period were the worship of images or icons, canonized saints, the mass, the teaching of purgatory, and discouraging the laity to study the Bible.
In the next article we’ll look at the message to the congregation in Sardis, a city know in its day as “The Queen of Asia.” Until then study, pray, worship and serve the risen Savior.