Notes on the New Testament, Explanatory and Practical: Revelation. Albert 1798-1870 Barnes
points will embody all that need be said: (1) A white stone was regarded as a token of favour, prosperity, or success everywhere—whether considered as a vote, or as given to a victor, &c. As such, it would denote that the Christian to whom it is said to be given would meet with the favour of the Redeemer, and would have a token of his approval. (2) The name written on this stone would be designed also as a token or pledge of his favour—as a name engraved on a signet or seal would be a pledge to him who received it of friendship. It would be not merely a white stone—emblematic of favour and approval—but it would be so marked as to indicate its origin, with the name of the giver on it. This would appropriately denote, when explained, that the victor Christian would receive a token of the Redeemer’s favour, as if his name were engraven on a stone, and given to him as a pledge of his friendship; that is, that he would be as certain of his favour as if he had such a stone. In other words, the victor would be assured from the Redeemer, who distributes rewards, that his welfare would be secure. (3) This would be to him as if he should receive a stone so marked that its letters were invisible to all others, but apparent to him who received it. It is not needful to suppose that in the Olympic games, or in the prizes distributed by Roman emperors, or in any other custom, such a case had actually occurred, but it is conceivable that a name might be so engraved—with characters so small, or in letters so unknown to all others, or with marks so unintelligible to others—that no other one into whose hands it might fall would understand it. The meaning then probably is, that to the true Christian—the victor over sin—there is given some pledge of the divine favour which has to him all the effect of assurance, and which others do not perceive or understand. This consists of favours shown directly to the soul—the evidence of pardoned sin; joy in the Holy Ghost; peace with God; clear views of the Saviour; the possession of a spirit which is properly that of Christ, and which is the gift of God to the soul. The true Christian understands this; the world perceives it not. The Christian receives it as a pledge of the divine favour, and as an evidence that he will be saved; to the world, that on which he relies seems to be enthusiasm, fanaticism, or delusion. The Christian bears it about with him as he would a precious stone given to him by his Redeemer, and on which the name of his Redeemer is engraved, as a pledge that he is accepted of God, and that the rewards of heaven shall be his; the world does not understand it, or attaches no value to it. ¶ And in the stone a new name written. A name indicating a new relation, new hopes and triumphs. Probably the name here referred to is the name of the Redeemer, or the name Christian, or some such appellation. It would be some name which he would understand and appreciate, and which would be a pledge of acceptance. ¶ Which no man knoweth, &c. That is, no one would understand its import, as no one but the Christian estimates the value of that on which he relies as the pledge of his Redeemer’s love.
THE EPISTLE TO THE CHURCH AT THYATIRA.
The contents of this epistle (ver. 18–29) are as follows: (1) A reference, as is usual in these epistles, to some attribute of the Saviour which demanded their particular attention, or which was especially appropriate to the nature of the message which he was about to send to them, ver. 18. The attributes which he fixes on here are, that his eyes are like a flame of fire—as if they would pierce and penetrate to the recesses of the heart; and that his feet are like fine brass—perhaps indicative of majesty as he moved among the churches. (2) A statement, in the usual form, that he was entirely acquainted with the church, and that therefore the judgment which he was about to pronounce was founded on a thorough knowledge of what the church was; and a general commendation of them for their charity, service, faith, and patience, ver. 19. (3) A sever reproof of the church, notwithstanding, for their tolerating a teacher of dangerous doctrine, whom he calls Jezebel, with the assurance that she and her children should not go unpunished, ver. 20–23. (4) An assurance to all the rest in Thyatira that no other calamity or burden would come upon the church than what was inevitable in delivering it from the dangerous influence of these doctrines, and a solemn charge to them to hold fast all the truth which they had until he should come, ver. 24, 25. (5) A promise, as usual, to those who should overcome, or who should be victorious, ver. 26–29. They would have power over the nations; they would be associated with the Redeemer in ruling them; they would have the morning star. (6) A call, as usual, on all who had ears to hear, to attend to what the Spirit said to the churches.
Thyatira was a city of Asia Minor, on the northern border of Lydia, and commonly reckoned as belonging to Lydia. It was about twenty-seven miles from Sardis; about a day’s journey from Pergamos, and about the same distance from the sea-coast. Its modern name is Ak-hissar, or the white castle. According to Pliny, it was known in earlier times by the name of Pelopia (Hist. Nat. v. 29). Strabo (xiii. p. 928) says that it was a Macedonian colony. The Roman road from Pergamos to Sardis passed through it. It was noted for the art of dyeing (Ac. xvi. 14), and Luke’s account in the Acts has been confirmed by the discovery of an inscription in honour of Antonius Claudius Alphenus, which concludes with the words οἱ βαφεῖς—the dyers.
The Rev. Pliny Fisk, the American missionary, who visited the city, thus describes it: “Thyatira is situated near a small river, a branch of the Caicus, in the centre of an extensive plain. At the distance of three or four miles it is almost completely surrounded by mountains. The houses are low; many of them of mud or earth. Excepting the motsellim’s palace, there is scarcely a decent house in the place. The streets are narrow and dirty, and everything indicates poverty and degradation. We had a letter of introduction to Economo, the bishop’s procurator, and a principal man among the Greeks of this town. … He says the Turks have destroyed all remnants of the ancient church; and even the place where it stood is now unknown. At present there are in the town one thousand houses, for which taxes are paid to the government” (Memoir of the Rev. P. Fisk; Boston, Mass., 1828).
The following description, by the Rev. Mr. Schneider, missionary of the American Board, will give a correct view of Thyatira, as it existed in 1848: “From Magnesia we proceeded to Thyatira, the site of one of the Apocalyptic churches, now called Ak-hissar. The population consists of about seven hundred Mussulman houses, two hundred and fifty Greek, and fifty Armenian. The town is located in a plain of considerable size, and is hardly visible on being approached, by reason of the profusion of foliage. The plain itself is bounded on all sides by mountains, and cotton and a kind of reddish root [madder], used for dyeing red, are raised abundantly. I observed that this root is extensively cultivated in all that region, and forms an important article of export to England, where it is used for dyeing purposes. In Ac. xvi. 14 we read of Lydia, a seller of purple, of the city of Thyatira. May not this root be the very article with which her purple was coloured, which she was selling at Philippi, when the Lord opened her heart to attend to the things spoken by Paul? It seems to me probable. But, if it was so, this art of colouring appears to have been lost, for I could not find that it is now at all practised in that place or that region.
“The Christian traveller and missionary naturally looks for something interesting in a place where once existed a true church of Christ. But, alas! how sadly is he disappointed! The place presents an appearance in nothing different from other Turkish towns. Everything wears a Mussulman aspect. The houses, streets, dress, occupation, and language of the inhabitants all indicate a predominating Turkish influence. Christianity exists there in name, but it is the bare name. Its spirit has long since fled. The Greeks, especially, seem to be peculiarly superstitious. I visited their church, and found it full of pictures and other marks of degenerate Christianity. A long string of these images, extending from one side of the church to the other, was suspended so low as to permit the worshipper to approach and kiss them; and so frequently had this adoration been bestowed on them, that all appeared soiled from the frequent contact of the lips. Over the entrance of the church I observed a representation of a grave old man, with a silvery beard, surrounded by angels. Suspecting the object designed to be shadowed forth, I inquired of a lad standing by what that figure meant. He instantly replied, ‘It is God.’ I observed two similar representations of the Deity in the interior of the church. The churchyard is used as a burying-place; but only those whose friends are able to pay for the privilege of entombing their dead can enjoy it. Candles are lighted at the heads of the graves in the night, and incense is often burned. When the process of decay has proceeded so far as to leave nothing but the bones, these are taken up and thrown into a sealed vault, over which a chapel is fitted up, in which mass is said