Avoiding Doctrinal Compromise

Doctrinal Tolerance: Lessons from Smyrna, Pergamum, and Thyatira in Revelation 2-3 (PART II)

The messages to the churches in Smyrna, Pergamum, and Thyatira in Revelation 2 reveal the need to stand firm in the doctrine of Christ, uphold His supremacy, and maintain moral integrity in a world of compromise. These passages call believers to reject idols, prioritize Christ in every area of life—time, wealth, and thought—and remain faithful to biblical truths, even in the face of persecution. By placing Christ above all, His followers are equipped to reflect His kingdom and carry His redemptive mission into the world.

Sermon Transcript

“Write to the angel of the church in Smyrna: Thus says the First and the Last, the one who was dead and came to life: I know your affliction and poverty, but you are rich. I know the slander of those who say they are Jews and are not, but are a synagogue of Satan. Don’t be afraid of what you are about to suffer. Look, the devil is about to throw some of you into prison to test you, and you will experience affliction for ten days. Be faithful to the point of death, and I will give you the crown of life.

“Let anyone who has ears to hear listen to what the Spirit says to the churches. The one who conquers will never be harmed by the second death.

“Write to the angel of the church in Pergamum: Thus says the one who has the sharp, double-edged sword: I know where you live—where Satan’s throne is. Yet you are holding on to my name and did not deny your faith in me, even in the days of Antipas, my faithful witness who was put to death among you, where Satan lives. But I have a few things against you. You have some there who hold to the teaching of Balaam, who taught Balak to place a stumbling block in front of the Israelites: to eat meat sacrificed to idols and to commit sexual immorality. In the same way, you also have those who hold to the teaching of the Nicolaitans. So repent! Otherwise, I will come to you quickly and fight against them with the sword of my mouth.

“Let anyone who has ears to hear listen to what the Spirit says to the churches. To the one who conquers, I will give some of the hidden manna. I will also give him a white stone, and on the stone a new name is inscribed that no one knows except the one who receives it.

“Write to the angel of the church in Thyatira: Thus says the Son of God, the one whose eyes are like a fiery flame and whose feet are like fine bronze: I know your works—your love, faithfulness, service, and endurance. I know that your last works are greater than the first. But I have this against you: You tolerate the woman Jezebel, who calls herself a prophetess and teaches and deceives my servants to commit sexual immorality and to eat meat sacrificed to idols. I gave her time to repent, but she does not want to repent of her sexual immorality. Look, I will throw her into a sickbed and those who commit adultery with her into great affliction. Unless they repent of her works, I will strike her children dead. Then all the churches will know that I am the one who examines minds and hearts, and I will give to each of you according to your works. I say to the rest of you in Thyatira, who do not hold this teaching, who haven’t known “the so-called secrets of Satan”—as they say—I am not putting any other burden on you. Only hold on to what you have until I come. The one who conquers and who keeps my works to the end: I will give him authority over the nations—

and he will rule them with an iron scepter;

he will shatter them like pottery—

just as I have received this from my Father. I will also give him the morning star.

“Let anyone who has ears to hear listen to what the Spirit says to the churches.

(Revelation 2:8–29, CSB)

When Jamie and I were first married, we had a silly disagreement. She grew up putting silverware in the dishwasher with the tops up—forks, knives, spoons—all sticking up out of the caddy so they’d get nice and clean. I, on the other hand, grew up doing the opposite. I always put them in face down because I didn’t want to accidentally cut myself on a knife while unloading.

As you might imagine, those first few months living together led to me cutting myself a number of times, and we had to have a conversation about it. Eventually, we worked it out. Now we put the knives down and everything else up, and everyone is happy.

That’s a lighthearted example of a disagreement, but there are much more serious disagreements people can have. Today, as we look at the book of Revelation, we’ll address three major doctrinal issues. These issues are significant because Jesus condemns the churches for tolerating them. Even today, these issues remain primary concerns for Christians, and they’re ones we cannot afford to tolerate.

At the same time, we need to recognize the difference between those major doctrinal issues and smaller, less important matters. It’s important to understand that people come from different traditions and ways of thinking, and we’re all growing in our understanding of the truth. While some differences can and should be tolerated, others simply cannot.

Let’s turn to the text now to examine these doctrinal issues. We’ll look at what was happening in these churches and communities, and then we’ll discuss how it applies to us.

Three Churches, Three Issues

As we examine these three churches, we see two where doctrinal issues arise internally. The churches tolerate these problems, leading Jesus to condemn them. The third church, however, faces the opposite issue—a doctrinal problem in the surrounding community that results in persecution for the church. Both scenarios are relevant to us today as we encounter similar challenges in the world around us.

One key theme across all three of these churches is the mention of Satan. You may have noticed that during the scripture reading. Each of these situations involves a reference to Satan, which highlights the presence of evil working against God’s purposes in the world. However, it’s important to read these references to Satan symbolically, representing the evil that underlies humanity’s brokenness, societal decay, and even the earth’s corruption.

Now, let’s dive into the first church: Smyrna.

Smyrna: Persecution for Truth

Jesus says to Smyrna:

"I know your affliction and poverty, but you are rich. I know the slander of those who say they are Jews and are not, but are a synagogue of Satan."

Let’s address the term “synagogue of Satan.” This phrase may seem unusual or even shocking at first glance. To understand it, we need some historical context.

Synagogues emerged during the Jewish exile. In the Old Testament, God’s people often disobeyed Him by worshiping idols, practicing immorality, and engaging in the kinds of sins we see mentioned in Revelation—sexual immorality, idolatry, and eating meat sacrificed to idols. As a result of their rebellion, they were sent into exile, taken from their land, and scattered among foreign nations like Babylon and Persia.

During this time, without access to the temple for worship, faithful Jews established synagogues as places to gather, read the Hebrew Scriptures, and worship Yahweh. Many sought to return to their first love—God Himself—by recommitting to His Word and worship.

During the exile, the Jewish people didn’t have access to the temple for worship. The temple courts, where they would have worshiped and offered sacrifices, were no longer available. In response, they began to build synagogues—teaching halls where they could gather for instruction, worship, and discussion. A rabbi or teacher would read from a scroll, often from Isaiah, the Torah, or other portions of what we now call the Old Testament, and explain the scriptures. These gatherings also included singing songs, which were doctrinal in nature and meant to remind the people of God’s truths and their story of deliverance by Yahweh.

Interestingly, the synagogue model resembles what we experience in churches today in the Western world far more than the temple practices of ancient Israel. Synagogues became places of teaching, worship, and discussion, grounded in the desire to remain faithful to Yahweh.

When Jesus refers to the synagogue of Satan in Smyrna, He is pointing to the Jewish community in the city. These individuals had rejected their own scriptures by refusing to believe that Jesus is the Messiah, the Savior, and the Anointed One sent by God to deliver them from sin and bring them into His eternal kingdom. Their rejection of Jesus, rooted in deception by Satan, led Jesus to label them a synagogue of Satan.

This statement underscores the central issue: the rejection of Jesus as Messiah is the most devastating deception. No matter how closely someone adheres to God’s law or how morally upright their life appears, if they do not believe in Jesus, they are not part of God’s kingdom. This is a hard truth but one that scripture repeatedly affirms. The enemy’s greatest deception is to convince people that Jesus is not the Savior, and this lie keeps many from entering God’s eternal kingdom.

The next city Jesus addresses is Pergamum, where the issue shifts from the doctrine of Christ to the doctrine of His supremacy. The believers in Pergamum accept Jesus as Savior, but they struggle with holding Him supreme above all else.

Jesus says to the church in Pergamum:

"I know where you live—where Satan’s throne is. Yet you are holding on to my name and did not deny your faith in me. But I have a few things against you. You have some there who hold to the teachings of Balaam, who taught Balak to place a stumbling block in front of the Israelites: to eat meat sacrificed to idols and to commit sexual immorality. In the same way, you also have those who hold to the teaching of the Nicolaitans."

Here, Jesus references two groups: those following the teachings of Balaam and those adhering to the teachings of the Nicolaitans. Balaam’s story, found in the Old Testament, involves him teaching Balak, the king of Moab, to place a stumbling block before the Israelites. This stumbling block included encouraging them to eat meat sacrificed to idols, which was a form of idol worship, and to engage in sexual immorality.

The Nicolaitans, historically understood, are believed to have promoted similar practices, blending elements of idolatry and immorality with Christian faith. While the historical record isn’t perfectly clear, the Bible makes it evident that both groups undermined the exclusivity and supremacy of Christ. The stumbling block they placed before God’s people led them into compromise, particularly in areas of worship and morality.

In Pergamum, part of the issue revolved around eating meat sacrificed to idols and engaging in sexual immorality, practices tied to the worship of false gods. These gods, unlike Yahweh, were immoral, unjust, and failed to teach righteousness. The teaching of Balaam promoted the idea that Yahweh alone wasn’t sufficient, that people needed to appease other gods and spirits. This teaching led people into idolatry and sin, compromising their faithfulness to the one true God.

The Nicolaitans, as far as we can tell from history, took these doctrines a step further. They organized themselves as an evangelistic force for this false teaching, actively spreading these deceptions among the early churches. Their influence wasn’t just a matter of bad doctrine; it was an intentional effort to lead believers astray.

This isn’t a new problem. We’ve dealt with similar situations in the modern church. I remember one specific instance here at Sunrise. A man came in at the end of a service and began speaking with some of our deacons. He clearly knew the Bible, but he was twisting scripture, taking passages out of context, and teaching things that were wholly unbiblical. He claimed that Jesus was just a man, not supreme, and insisted the church could only thrive if we adopted his beliefs.

This man even suggested that I should step down and make him the pastor of the church—after one visit! I explained that his teachings contradicted both the Bible and our statement of faith. When he realized I wasn’t going to agree with him, he said he would speak to some of the church members. I told him that wouldn’t happen, and I personally escorted him out. He immediately walked across the street to another church to try the same thing.

This experience highlights the same kind of deception that the Nicolaitans practiced. They would take false teachings into the church, attempting to lead even faithful believers astray. The man I encountered believed in Jesus as a historical figure, but he couldn’t acknowledge Jesus as supreme over all. He denied the authority of Jesus proclaimed by the apostles, the prophets, and even Jesus Himself.

This rejection of Christ’s supremacy is why Jesus says Pergamum is where Satan’s throne is. The term “throne” signifies rulership and authority. By calling Pergamum the place of Satan’s throne, Jesus was emphasizing the extent of Satan’s influence in the city. The people were so deceived and entrenched in evil that Jesus described it as Satan’s domain.

Was Satan’s literal throne in Pergamum? No. Was there a spiritual or physical presence of other gods ruling the city? I don’t believe so—not after the resurrection of Jesus, when He ascended to the right hand of the Father and received all authority in heaven and on earth. Instead, Jesus is saying that Pergamum was utterly captivated by Satan’s influence, with the majority of its people following lies and evil.

This level of deception isn’t surprising outside the church. When people who don’t confess Christ as Lord believe untrue things, it doesn’t shock us. But the issue in Pergamum was that these lies were creeping into the church, leading believers astray. That’s where the real danger lies—when false doctrine and immoral practices infiltrate the body of Christ.

It’s not surprising when false teachings infiltrate the community, but it is surprising and deeply troubling when those teachings make their way into the church. That’s exactly what happened in Pergamum. Satan’s authority in the community began to influence the church, deceiving believers into thinking they needed to appease false gods or participate in immoral practices like idolatry and sexual immorality. This compromised their devotion to Christ, undermining His supremacy.

Let’s take a moment to reflect on what it means for Christ to be supreme. Supreme doesn’t just mean “above all”; it means there is no other. For Christians, living with the belief in Christ’s supremacy means acknowledging Him as the one and only God, the one to whom we owe all allegiance and worship. This idea is rooted deeply in scripture, going back to Deuteronomy 6, where Moses says, “The Lord our God, the Lord is one.”

Moses, having experienced firsthand the idolatry of nations like Egypt and the surrounding peoples, commanded Israel to worship Yahweh alone. He taught the Ten Commandments, beginning with the declaration that there is only one God for His people: Yahweh. This foundational truth guided Israel’s worship and remains the heart of Christian faith. We don’t need to appease other gods or worry about the idols of this world because Jesus is supreme. Our eyes and hearts must remain fixed on Him.

Now let’s look at Thyatira, where the issue shifts to moral doctrines. Jesus says:

"But I have this against you: you tolerate the woman Jezebel, who calls herself a prophetess and teaches and deceives my servants to commit sexual immorality and to eat meat sacrificed to idols. I say to the rest of you in Thyatira who do not hold to this teaching, who haven’t known the so-called secrets of Satan—as they say—I am not putting any other burden on you."

The reference to “the secrets of Satan” reflects a deceptive teaching. In the ancient world, it wasn’t uncommon for someone to claim they had received an oracle or new revelation. Their passion and confidence often served as “proof” of their claims, and people were easily drawn in by these secret teachings. In Thyatira, these so-called secrets were false, satanic doctrines that led believers astray.

What were they teaching? Much like in Pergamum, the false teachings involved idolatry, sexual immorality, and eating meat sacrificed to idols. These practices mirrored those of the Nicolaitans and other groups promoting a distorted gospel. The woman referred to as Jezebel was likely a member of the church in Thyatira. She was prophesying and teaching within the congregation, much like the prophesying described in 1 Corinthians, where women prayed and prophesied in the church.

However, her prophecies were false, leading people into sin. She encouraged believers to engage in idolatry and immoral practices, promoting actions that directly contradicted God’s commands. The church in Thyatira was tolerating this wickedness instead of addressing it. Jesus condemned them for allowing this deception to persist within their community.

It’s worth noting that the name Jezebel may not have been her actual name but rather a reference to the Old Testament figure Jezebel, a queen who led Israel into idolatry and immorality. By adopting or being given this name, she was identified with harlotry and rebellion against God, much like her namesake.

The problem in Thyatira—and in Pergamum—is that these false teachings weren’t just abstract ideas. They were tied to specific practices that led believers away from Christ. These immoral doctrines undermined the church’s witness and threatened the faith of its members. Jesus calls out the church for tolerating this evil, emphasizing the importance of guarding against false teaching and remaining faithful to Him.

The immoral practices happening in Thyatira highlight the importance of maintaining moral doctrines. As we’ve discussed, these fit alongside two other crucial doctrines: the doctrine of Christ, meaning that Jesus is the Messiah and Savior of Israel, and the doctrine of the supremacy of Christ, meaning He is above all. These three doctrines are the foundation of what Jesus addresses in these churches and will guide the rest of our conversation today.

I want to pause and talk about the idea of a hierarchy of doctrines. It’s no secret that Christians sometimes disagree on various theological points. As we grow in our understanding of scripture, and especially as we come from different traditions with nuanced teachings, we encounter differences. It’s natural. So, how can Jesus condemn these specific doctrinal issues if He knows we won’t agree on everything? After all, none of us will ever fully grasp all truth perfectly in this life.

To address this, I want to introduce a framework that’s been discussed throughout church history, including by thinkers like Aquinas. This hierarchy of doctrines helps us distinguish between primary, secondary, and tertiary issues, and I find it to be a helpful approach.

Primary Doctrines
Primary doctrines are those that define what Christianity is. They are essential beliefs, and without them, one cannot claim to be a Christian. Let’s look at the examples we’ve covered.

First, the doctrine of Christ: If someone doesn’t believe Jesus is the Messiah, the Savior, and the one whose death on the cross paid the penalty for our sins, they are not a Christian. The gospel teaches that Jesus rose, ascended, and is seated on the throne on high. When we face judgment, He is the one who will claim us as His own if we have faith in Him. Without belief in this, Jesus becomes just a good teacher or historical figure—but not the Savior. Someone with that view may be religious or even read the Bible, but they do not believe the Bible and are not a Christian. This belief is a defining characteristic of Christianity.

Second, the doctrine of Christ’s supremacy: If someone claims to believe in Jesus but also believes that other gods have power and need to be appeased, that’s not Christianity—that’s polytheism. Polytheism is not just the belief in multiple gods; it’s the worship of them. Christianity, by contrast, proclaims that Jesus is supreme over all.

Third, moral doctrines: These govern what it looks like to live a holy life in Christ. Thyatira’s issues demonstrate how failing to maintain moral doctrines can lead to immorality infiltrating the church. Moral doctrines are essential to living out our faith as followers of Jesus.

Secondary Doctrines
Secondary doctrines are important but do not define someone as a Christian. However, they can create challenges in practicing faith together because they involve differences in church practices or traditions. Baptism is a clear example.

Some believe in baptizing infants as a sign of their inclusion in the covenant of the church. Others, like us in the Baptist tradition, believe in baptizing believers—those who have already professed faith in Jesus—as a recognition of their covenant relationship with God. These are two very different understandings of baptism.

While both groups are Christian, it would be challenging to have both practices happening simultaneously in the same church. As Baptists, we believe baptism follows a person’s profession of faith, symbolizing their entry into the kingdom and their identification with Christ.

Some churches have tried to reconcile differences on secondary issues like baptism by practicing both forms. They might have one pastor who baptizes by immersion based on a profession of faith and another who baptizes infants by sprinkling. While this may seem like a compromise, it often leads to confusion, conflict, and division within the church. Historically, this approach has resulted in the decline or death of churches attempting it. Secondary issues may not affect salvation, but they do affect a church’s ability to worship and function as a unified local body.

Tertiary Doctrines
The third category is tertiary doctrines, which involve teachings that are either unclear in scripture, arguable, or simply preferential. These might include nuanced theological concepts or personal convictions that don’t impact core beliefs or church practices. For example, discussions around the nature of the atonement can fall into this category. While all Christians agree that Jesus’ atonement is effective for everyone who has faith in Him, there may be differing views on the finer points of how atonement works. These are meaningful conversations to have in a theological setting but not reasons to divide within the local church.

Another example of a tertiary issue is the consumption of alcohol. One person might believe that all alcohol is sinful, reasoning that it could lead to drunkenness, while another might believe the Bible teaches that drunkenness—not drinking itself—is the sin. These are differences of conviction where believers can agree to disagree. They can worship together, serve in ministry side by side, and remain in unity despite holding different opinions.

To summarize, primary doctrines define what it means to be a Christian. Secondary doctrines are necessary for unified worship within a local church. Tertiary doctrines, while important, are not reasons to divide, even within the same congregation. Understanding this hierarchy helps us navigate doctrinal differences wisely and lovingly.

Living the Text
The churches in Revelation faced primary doctrinal issues. Jesus condemns two of them and warns the third about the influence of their community. These were not minor disagreements; they were foundational errors that determined whether someone was truly a follower of Christ.

As we reflect on these teachings, it’s vital not only to believe them but to live them out in a way that shapes our hearts, actions, and interactions with others. Let’s talk about what it means to live out these doctrines, starting with the doctrine of Christ.

Living Out the Doctrine of Christ
How do we live out the belief that Jesus is the Savior, the Messiah, and the only way into the Kingdom of God? If we truly believe this, it should affect every part of our lives, influencing how we think, act, and relate to others. The doctrine of Christ isn’t just an abstract idea; it’s a truth that transforms everything.

Think about this: If you discovered the cure for cancer, would you keep it to yourself? Imagine you’re watching YouTube videos one day, and after following a rabbit trail of research, you stumble upon an idea. You dive deeper, reading medical journals, and eventually come to a breakthrough—there’s a possible cure for cancer. You contact researchers, and they confirm your idea. You’re not a doctor, just an ordinary person, but you’ve discovered something extraordinary.

Would you keep that information to yourself, thinking, Well, that’s interesting? Of course not. You’d feel a responsibility to share it with the world because it has the potential to save countless lives.

The same principle applies to the gospel. If we believe that Jesus is the Savior of the world, the only one who brings eternal life, we can’t just keep that to ourselves. It’s not enough to know it in an intellectual sense; it must motivate us to share the good news with others, to live in a way that reflects the reality of Christ’s salvation.

If you discovered the cure for cancer, would you keep it to yourself? Of course not. You’d feel compelled to share it with the world, to save lives. In the same way, if we truly believe in the doctrine of Christ—that Jesus is the Savior, the Messiah, and the cure for the brokenness of the world—we can’t just keep that to ourselves. This is an essential part of being authentically Christian: a deep concern for those who don’t yet know the cure for sin and the pain it causes in the world. That cure is Jesus, the Savior and Messiah.

Living out the doctrine of Christ means not only holding firm to this truth but actively sharing it with the world. This is exactly what the church in Smyrna did. They proclaimed the truth of Jesus in a hostile environment, even in the face of persecution, imprisonment, and death. Jesus warns them in the text about the challenges they will face, but they remain faithful.

We are called to the same faithfulness—to proclaim the glory, majesty, and salvific work of Jesus on the cross, no matter the cost.

Living Out the Doctrine of the Supremacy of Christ
The doctrine of Christ’s supremacy addresses not only what we believe but how we live. In the ancient world, people worshiped literal gods—idols that represented various powers or deities. While we may not see as much of that today, people still create gods out of other things. What is a god or an idol? It’s anything we worship, anything we prioritize above God.

For many in the Western world, time has become an idol. We worship our schedules, controlling every moment of our day to suit our preferences. This worship often leads to sacrifices we shouldn’t make. For example, we might skip reading the Bible in the morning because it doesn’t fit into “our process” or routine.

We’ve even made resources like a Bible reading podcast available—five to seven minutes a day, just a few days a week. It’s an easy way to hear the Word of God, but many won’t even take that step because they prioritize their time elsewhere.

When we think about how we use our time, we need to ask, Are we giving Jesus the time He’s called us to give, or just whatever time we feel like giving? Is He getting the leftovers of our day, or is He truly supreme in how we prioritize our lives?

For me, as a pastor, I’ve often said that if my job ever interferes with what I know God has clearly called me to do, that will be my sign that I need to step away from the job. Christ is supreme over everything—over my job, my income, my possessions, and my comfort. If following Him means letting go of something else, so be it.

We need to be careful not to turn time into an idol, where we only give Jesus what we have left after everything else. It’s easy to say, “I worship Jesus. I attend church. I tune into the live stream.” But are you truly giving Him what He asks of you? Or are you holding back, giving Him only what’s convenient?

This is the heart of the issue. We can’t live as though time, possessions, or personal comfort are supreme. Jesus is supreme. He deserves not just a portion of our time but all of it, as He directs us.

If we think of prioritizing Jesus as giving Him the first part of our time, then work the second, and family the third, we’re looking at it all wrong. Jesus doesn’t just get the first piece of your time—He gets all of your time. That means your time at work, with your family, or even in your hobbies is about serving Him.

How are you serving Jesus in your time at your job? How are you serving Him in your time with your spouse or your kids? Even in your hobbies or relaxation—your so-called “me time”—how are you honoring Christ in those moments? This is what it means to make Christ supreme. It’s not about compartmentalizing Jesus into a portion of your life. It’s about letting His lordship extend into every part of it.

Wealth as an Idol
Wealth is another common idol, and the New Testament provides clear guidance on how Christians should handle it. We are called to give generously and cheerfully. Generosity means giving a lot—proportionally to what you have. Even if you don’t have much, you can still give generously in proportion to your resources.

In the Old Testament, the Jews were commanded to give at least 10%, along with additional offerings during harvest times and special occasions, often totaling up to 30%. In the New Testament, we’re no longer under those strict regulations, but the principle of generosity remains. We give according to our discretion, but with a cheerful and sacrificial heart.

Sacrificial giving is key. If your giving doesn’t require you to make adjustments or sacrifices in other areas, it may not be enough. True giving often means saying no to some comforts or luxuries so you can say yes to God’s work. For example, if your giving is limited to what’s left over—like blessing others only when you get a tax return—it’s not sacrificial. What if you committed to regular, sacrificial giving, even if it meant reworking your budget?

What if you had to move to a less expensive home or sell your car to buy an older model? What if you went out to eat less often so you could give more? Those sacrifices pale in comparison to Christ’s mission. If Jesus is supreme, then everything else becomes secondary, and we give according to His purposes and for His glory.

Supporting the Church and Beyond
Supporting your local church is a critical part of giving. The Apostle Paul teaches, quoting the Old Testament, that “the laborer deserves his wages” and that those who proclaim the gospel should receive financial support. In the early church, the primary expense was supporting pastors. Today, churches have additional costs like utilities, leases, and administrative fees to maintain operations. Supporting these needs ensures the church can continue its mission.

That said, not every penny of your giving has to go to your local church. Many of you give to other charities or have personal benevolence ministries in your communities. I’ve heard amazing stories from some of you about how you’re blessing others in creative and impactful ways. Whether it’s through your church, a nonprofit, or your own neighborhood outreach, the important thing is that your giving reflects Christ’s supremacy in your life.

Making Christ supreme in your wealth isn’t about increasing the church’s income or hiring more staff. It’s about carrying out God’s work, which, even in the disciples’ time, required resources. We call all followers of Jesus to examine their relationship with wealth, ensuring it doesn’t become an idol.

Some people hesitate to give because they worry about how their money will be used. They might think, What if the church misuses it? or What if the person I bless spends it on alcohol or drugs? These concerns often lead to withholding generosity, turning money itself into an idol. But wealth is fleeting—it’s not eternal. What is eternal, however, is the joy and peace of the Holy Spirit that comes from blessing others, regardless of what they do with the gift. That joy is a fruit of making Christ supreme in every area of your life, including your finances.

Making Christ Supreme in Your Thought Life
The supremacy of Christ must extend to your thought life. Jamie pointed out something important while I was preparing this message: Jesus must also be supreme in our minds and hearts. What happens in your heart and mind should be Christ-centered.

So often, when I talk to people about their prayer lives or Bible reading habits, I hear things like, I forget to pray or I don’t know how to pray or I don’t understand what I’m reading. These struggles reflect the reality that many of us haven’t yet trained our hearts and minds to focus on Jesus intentionally. But if Jesus is going to be supreme in your life, He must first be supreme in your thoughts and feelings.

Until you let Jesus rule your heart and mind, you won’t see the world as He sees it. You won’t notice the person in need or feel compelled to share the gospel like He does. The doctrine of Christ—living out the reality that Jesus is the Savior—will never truly take hold in your life until Jesus reigns in your heart and mind.

How do you make Christ supreme there? You pray for it. You sit under good teaching. You read the Bible and absorb the Word of God and the Spirit of God. You commit to Jesus, saying, Lord, I want you to rule my heart and mind. I don’t know what that looks like today, but please do it.

Even the Apostle Paul teaches that we are to take every thought captive to Christ. That means when you’re watching a TV show, you’re looking for reflections of Jesus in the story. Who is the protagonist? How does the protagonist rescue or save like Jesus? Every story, at its core, echoes the story of the Bible, and once you start seeing that, you’ll begin to see Jesus in everything good. Even when the picture is imperfect, you can ask yourself how you can act as an agent of Christ to bring the situation closer to His truth and goodness.

This is what it means to make Christ supreme in your thought life. And I’m passionate about this because it’s central to our identity as Christians. If Jesus isn’t supreme in your heart and mind, the rest—your time, your wealth, your actions—will never fully reflect Him. But once He reigns in your heart and mind, everything else will naturally align with His kingdom and priorities.

Thank you, Jamie, for bringing that insight into this message. It’s absolutely right—if we have Jesus ruling our hearts and minds, the rest will follow.

Moral Doctrines
Lastly, I want to touch on moral doctrines. These flow naturally when Jesus is supreme in your heart and mind, but they are still vital to address. Moral doctrines guide us in living lives of holiness and obedience to Christ. They are not arguable in scripture and define who we are as Christians.

This is challenging because there are many today who preach that moral issues aren’t defining characteristics of Christianity—that they’re simply personal convictions. To be clear, I’m not talking about disputable matters like alcohol consumption, where one person’s conviction may differ from another’s. What I am talking about are significant moral issues—issues of sexual immorality and the sanctity of life—that are clearly addressed in scripture.

These are areas where some churches are compromising because of the influence of the world. For example, it’s increasingly common to hear that preaching against promiscuity or sex outside of marriage is “too hard” because it might offend people. Some say we should prioritize cultural acceptance over biblical truth. But to do so is to sidestep the gospel of Jesus Christ. Jesus came to save us from sin, including the very sins some now want to normalize or excuse.

The ancient Jezebel cult taught that sexual immorality was unavoidable or even necessary. To embrace this mindset is to move away from the gospel, from the very salvation that Jesus offers. Similarly, compromising on the sanctity of life—whether by prioritizing cultural ideas over the life of the unborn or by adopting the world’s view of human value—places something else above Christ. These are idols, and they challenge Christ’s rightful place on the throne.

When churches adopt the moral standards of the world, they tolerate the teachings of the Nicolaitans and the lies of the prophetess Jezebel within their midst. This leads to destruction, just as it did in the churches Jesus addressed in Revelation. We must stand firm in the doctrine of Christ—that Jesus is fully God, fully man, our Savior and King. We must hold fast to the doctrine of Christ’s supremacy—that He is above all, and nothing else is worthy of worship. And we must refuse to compromise on moral doctrines that scripture clearly defines.

We value life because Jesus values life. We value marriage between man and woman because Jesus has called us to. And we stand behind these truths, even when the world persecutes us, as in Smyrna. The synagogue of Satan—the philosophies and wickedness of the world around us—may press in, but they do not rule us. We do not adopt their lies because Christ is supreme.

So I implore you today: Keep Christ supreme in your life.

Closing Prayer
Lord, you are the supreme God. You have always been and always will be before all things, above all things, and the one who has come to rescue. In you, we have conquered the pain of this world, the weight of sin, and the sting of death. We look forward to the day when you return to rescue us fully and bring us into your eternal kingdom, where we will reign with you forever.

We ask for strength to stand firm when the world speaks against us and when the lies of Satan are taught and perpetuated. Help us to show through our beliefs and our lives that we see you as supreme over all things.

Work in our hearts and minds, Lord. Tear down the idols of the world that have taken root in us—whether they be idols of time, wealth, comfort, or immorality. Help us to fix our eyes on you and your redemptive work. Let your supremacy guide us in the mission you have placed before us: in our families, our workplaces, our neighborhoods, and the world.

We pray this in Jesus’ name. Amen.