(18) Thyatira was situated between Pergamos and Sardis, a little off the main road which connected these two cities. It was a Macedonian colony, founded by Alexander the Great after the overthrow of the Persian empire. The Macedonian colonists appear to have introduced the worship of Apollo, honoured as the Sun-god, under the name of Tyrimnas. It has been thought by some that the description here given of Christ--"the eyes of flame"--was selected in allusion to this worship of the Sun-god, under the form of some dazzlingly ornamented image. Certainly close commercial intercourse connected the daughter colony with its mother city. There seem to have been various mercantile guilds in the colony--bakers, potters, tanners, weavers, and dyers. The dye-trade was, perhaps, the most important. Lydia, the seller of purple, was in all likelihood connected with the guild of dyers; and her appearance in Philippi is an illustration of the trade relations of Macedonia and Thyatira. To her the Christian community at Thyatira may have owed its beginning. "She who had gone forth for a while, to buy and sell, and get gain, when she returned home may have brought home with her richer merchandise than any she had looked to obtain" (Trench). The population was of a mixed character, and included, besides Asiatics, Macedonians, Italians, and Chaldeans. The message which is sent to the Christians dwelling among them is from "the Son of God." This is noteworthy, when we remember how persistently the other term, "Son of Man," is used throughout the Book of Revelation, and that here only is the phrase "Son of God" used; but it suits, as does the whole description, the message which breathes the language of sovereignty and righteous sternness. The "eyes of flame" will search the reins and the hearts (Revelation 2:23); the "feet of fine brass" will tread down the enemies, and smooth the path before them, who will have power over the nations.
Verses 18-29. - The epistle to the Church at Thyatira. The circuit now turns southwards. From Ephesus to Smyrna, and from Smyrna to Pergamum, was movement almost due north. Thyatira is on the Lycus, close to the Roman road between Pergamum and Sardis. It was refounded and named Thyatira by Seleucus Nicator, after the conquest of Persia by Alexander. It was strongly Macedonian in population; and it is worth noting that it is in Philippi, a city of Macedonia, that Lydia of Thyatira is found (Acts 16:14). An inscription in Greek and Latin shows that Vespasian restored the roads thereabouts. Three other inscriptions mention the dyers (οἱ βαφεῖς), for which Thyatira and the neighbourhood ('Iliad,' 4:141) were so famous, to which guild Lydia belonged (Acts 16:14). There is no allusion to the trade here; and modern authorities differ as to whether it survives or not at the present day. But the statement that "large quantities of scarlet cloth are sent weekly to Smyrna" (Macdonald's 'Life and Writings of St. John,' p. 187) seems to be decisive. Apollo, the sun god, was the chief deity at Thyatira, where he was worshipped under the Macedonian name of Tyrimnas. There is, perhaps, a reference by contrast to him in the epistle, in the opening description of the Son of God, and in "the morning star" to be given to "him that overcometh." A similar allusion to the worship of Dionysus was traced in the epistle to Smyrna. The modern name of the town is Ak-Hissar, "the white castle," so called from the rocky hill overhanging it, on which a fortress formerly stood. Of the nine thousand inhabitants, about three thousand are Christians, who have the trade of the place in their hands. The ancient Church of St. John the Divine has been turned into a mosque. This fourth and therefore central epistle is the longest of the seven. In some respects it is the most solemn of all. Here only is the majestic title, "the Son of God," introduced. In the introductory vision the expression used is "Son of man" (Revelation 1:13). "The Son of God," frequent in the Gospel and Epistles of St. John, occurs nowhere else in the Apocalypse. It may be suggested by Psalm 2:7, "Thou art my Son; this day have I begotten thee;" for Psalm 2:9 is quoted in ver. 27 (comp. also ver. 26 with Psalm 2:8). Verse 18. - Who hath his eyes like a flame (see notes on Revelation 1:14, 15).
2:18-29 Even when the Lord knows the works of his people to be wrought in love, faith, zeal, and patience; yet if his eyes, which are as a flame of fire, observe them committing or allowing what is evil, he will rebuke, correct, or punish them. Here is praise of the ministry and people of Thyatira, by One who knew the principles from which they acted. They grew wiser and better. All Christians should earnestly desire that their last works may be their best works. Yet this church connived at some wicked seducers. God is known by the judgments he executes; and by this upon seducers, he shows his certain knowledge of the hearts of men, of their principles, designs, frame, and temper. Encouragement is given to those who kept themselves pure and undefiled. It is dangerous to despise the mystery of God, and as dangerous to receive the mysteries of Satan. Let us beware of the depths of Satan, of which those who know the least are the most happy. How tender Christ is of his faithful servants! He lays nothing upon his servants but what is for their good. There is promise of an ample reward to the persevering, victorious believer; also knowledge and wisdom, suitable to their power and dominion. Christ brings day with him into the soul, the light of grace and of glory, in the presence and enjoyment of him their Lord and Saviour. After every victory let us follow up our advantage against the enemy, that we may overcome and keep the works of Christ to the end.
And unto the angel of the church in Thyatira write,.... Of the city of Thyatira; see Gill on Revelation 1:11; a church was formed here very likely by the Apostle Paul; Lydia was a native of this place, who, and her household were converted and baptized by him at Philippi, Acts 16:14; though Epiphanius (u) seems to grant, what some heretics objected to the authority of this book, that there was no church at Thyatira when this letter was written; however, it is certain, there was one in the "second" century, as the same writer observes, since, as he relates, it was overrun with the Cataphrygian heresy; and in the "fourth" century there was a bishop from Thyatira in the council of Nice; and even in the "eighth" century there was one Esaias a presbyter, who supplied the place of the bishop of Thyatira in another council at Nice (w): the Turks have now eight mosques in it, but there is not one Christian church or place of worship to be found in it (x). Who was the angel, or pastor of this church at the writing of this epistle, is not certain; however, it is designed for all the ministers and churches in the interval this church represents; and this period takes in the darkest and most superstitious times of Popery, until the Reformation. Thyatira is the same as Thygatira, which signifies a "daughter"; and it had its name, as Stephanus Byzantius says (y), from hence: Seleucus, the son of Nicanor, being at war with Lysimachus, and hearing that he had a daughter born, called this city Thygatira, which was before called Pelopia, and Semiramis; which is a very fit name for this church, and expresses the effeminacy of it, when the virgin Mary, whom the Romanists call the daughter of God, was more worshipped than her son; and was not only made a partner with him in the business of salvation, but even set above him; when there were such swarms of monks and friars, and religious orders of several sorts, as Franciscans and Dominicans, who claimed her as their patroness; when such numbers of them clad themselves in cowls and long garments, that they looked more like women in hoods and petticoats, than really men; hence also the corrupt part of this church is signified by the woman Jezebel, the daughter of Ethbaal the Zidonian; and it should not be forgot that there was once a she pope, a woman that sat in the papal chair, a whore in a literal sense; wherefore antichrist, or the popes of Rome, are filly called the great whore, the mother of harlots. Mr. Daubuz observes, that the first Christian of Thyatira was a woman, and that the false prophets which first enticed the Christians to apostasy in this church were women, as Maximilia, Quintilia, and Priscilla; to which I would add, that according to Epiphanius, that among those heretics, and which swallowed up this church, their bishops were women, and so were their presbyters, or elders; and Dr. Smith (z) is of opinion, that the inhabitants of this place, when Heathen, were worshippers of the goddess Diana; so that, upon all accounts, the church here was a fit symbol of the effeminate Church of Rome,
These things saith the Son of God; he who is truly, properly, naturally, and essentially the Son of God: this character Christ makes use of to assert his proper deity, as being of the same nature, and having the same perfections with his Father, as well as to command the greater regard to what he ordered to be written to the churches; and chiefly in opposition to the effeminate state of this church; it was time for him to take to him his highest name, as expressive of his highest nature, and to assert himself the Son of God, when Mary, his mother according to the flesh, and who was but a mere creature, was called the daughter of God, and set upon a level with him, and even preferred unto him:
who hath his eyes like unto a flame of fire; quick and sharp, and penetrating through the darkness of this state; seeing into, discovering, and exposing the horrid actions and wickednesses of men done in the dark; expressing fury, wrath, and vengeance against the Romish antichrist and his followers; and may also design the light of Gospel doctrine, which broke out in those times at certain seasons, to the dispelling of Popish darkness in some measure; see Gill on Revelation 1:14,
and his feet are like fine brass; in the description of Christ in Revelation 1:14; it is added, as if they burned in a furnace; see Gill on Revelation 1:14; and may denote the strength, stability, and support Christ gave his people while suffering for his sake, when in the furnace and burning for him, which kind of death was much used in those times: hence Dr. More, to whom I am much obliged for many hints in this exposition of the epistles to the churches, thinks that Thyatira is an allusion to which signify "altars" for the burning of sweet odours; and so may be expressive of the burning of the saints, those sweet odours, as they are to God and Christ, with fire and faggot; which was now practised, as in the other period killing with the sword was chiefly used; in the midst of which Christ was present, supporting his people,
(u) Contra Haeres. l. 2. Haeres. 51. (w) Eccl. Hist. Magdeburgh. cent. 4. c. 2. p. 3. cent. 8. c. 2. p. 4. (x) Smith. Notitia, p. 130. (y) De Urbibus. (z) Notitia, p. 126.
These things saith the Son of God; he who is truly, properly, naturally, and essentially the Son of God: this character Christ makes use of to assert his proper deity, as being of the same nature, and having the same perfections with his Father, as well as to command the greater regard to what he ordered to be written to the churches; and chiefly in opposition to the effeminate state of this church; it was time for him to take to him his highest name, as expressive of his highest nature, and to assert himself the Son of God, when Mary, his mother according to the flesh, and who was but a mere creature, was called the daughter of God, and set upon a level with him, and even preferred unto him:
who hath his eyes like unto a flame of fire; quick and sharp, and penetrating through the darkness of this state; seeing into, discovering, and exposing the horrid actions and wickednesses of men done in the dark; expressing fury, wrath, and vengeance against the Romish antichrist and his followers; and may also design the light of Gospel doctrine, which broke out in those times at certain seasons, to the dispelling of Popish darkness in some measure; see Gill on Revelation 1:14,
and his feet are like fine brass; in the description of Christ in Revelation 1:14; it is added, as if they burned in a furnace; see Gill on Revelation 1:14; and may denote the strength, stability, and support Christ gave his people while suffering for his sake, when in the furnace and burning for him, which kind of death was much used in those times: hence Dr. More, to whom I am much obliged for many hints in this exposition of the epistles to the churches, thinks that Thyatira is an allusion to which signify "altars" for the burning of sweet odours; and so may be expressive of the burning of the saints, those sweet odours, as they are to God and Christ, with fire and faggot; which was now practised, as in the other period killing with the sword was chiefly used; in the midst of which Christ was present, supporting his people,
(u) Contra Haeres. l. 2. Haeres. 51. (w) Eccl. Hist. Magdeburgh. cent. 4. c. 2. p. 3. cent. 8. c. 2. p. 4. (x) Smith. Notitia, p. 130. (y) De Urbibus. (z) Notitia, p. 126.