Unlike the first three cities we’ve read of that seemed impressive in some ways to those ancient inhabitants with the grand architecture, many temples, libraires, “prime” location, and ports and harbors within the first two cities, etc., this city was more of a location for work and labor within trade guilds, or skilled craft associations for goods manufacturing. This city was known for its wool and linen production, bronze and metal smiths, leather workers, bakers, potters, and several other crafts and trades. And according to ancient inscriptions and other resources, such as the New Testament, the most known Thyatira craft for students of the bible was the dying facilities. Particularly purple.
Acts 16:13,14 (Paul and Silas meet Lydia in Philippi)
And on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together. One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul.
As we continue around the ancient trade and communication route that connected these 7 churches, this city was the fourth in line for the message, and it was located about 50 miles from the Aegean Sea, and southeast of Pergamos. At the time of the 1st century message to this city, it had yet to reach its peak of goods manufacturing and commerce, but this city would become a main source location in this region for these trade guilds. So, for the Thyatira residents within the 1st century AD? It was already a “working class” city (by a modern term) as the work was there with reasonable effort, and at the least, a modest living was available for these residents through the connections within these trade guilds. Although no ancient records indicate its exact population in the 1st century AD, it can be estimated that this city was approximately 10-25 thousand residents due to its status as a secondary provincial city.
We’ll also note that to make a living in Thyatira through these extensive trade guilds, these guilds set the rules, and pagan worship practices was most often their rule. Hence, the early Christians in this city faced a dilemma. How could they make a living without this network of labor support within the city and continue committed in their faith to Christ? We’ll read it time and time again that pagan practices were infiltrating into the churches, and it’s no different in this city as we’ve already read of it in the study series 2. I believe it’s clear to understand by now, it may not have always been an individual’s first choice, but sometimes it would just seem easier to hold to both the Christian name, and the social requirements to ease the pressure, or to secure a living. But regardless of this pressure, the church is once again encouraged to “hold fast” and not tolerate the compromise.
Revelation 2:18-29
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;
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. 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. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. 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. 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. But that which ye have already hold fast till I come. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star. He that hath an ear, let him hear what the Spirit saith unto the churches.
We’ve already delved into multiple topics of this message previously in the study series, so we won’t repeat those.
We can only speculate why the deeds of the Nicolaitans, doctrine of Baalam, and Jezebel’s teachings were so tempting to the early church members, but as mentioned it was most likely, at least for some, a way to ease the pressure. And those that were misguiding the church groups may have been providing that justification. Satan is clearly at work outside and inside the early church, as he has now been referenced in three of the four church messages. Only this time it’s from a different perspective. From Christ perspective, the first two mentions are referencing Satan from without, and the church persecutions that were taking place. This time it’s a reference from the church body itself calling out a false doctrine that’s working directly within the church. What was Christ response to this firm resistance against misleading doctrine and staying true to His words, and the sound doctrine provided from His chosen Apostles?
“But that which ye have already hold fast till I come.”
Christ has yet to return, so we can still consider the church body in the “hold fast” mode, even in the early 21st century. Let’s note that the time this “prophetess” was teaching and engaging in these practices with her followers without any noticeable retribution for them wasn’t a sign of Christ’ acceptance, it was time given for repentance. Since Christ is calling a people to Himself that will, alongside His authority, rule nations with that rod of iron which will decimate the authority of that global rebellion when He does come, being active in that local idolatry and activities that’s in rebellion against Christ’ words clearly isn’t an option. It will be an assertive rule, and He’s looking for an assertive choice of commitment first, according to this message.
“And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron”
After the Message
Another “New Prophecy” for Thyatira?
Other “prophetic” words would continue to raise questions within the early church, and according to Epiphanius (4th century Bishop of Salamis), this may hold true for the church and Thyatira in the 2nd century also. It’s also believed by some that this “New Prophecy” movement may have extended into the 3rd century for Thyatira as well.
In a defense against a claim that was questioning the authenticity of book of Revelation by a group that Epiphanius had called the Alogi, this church may have been swept into a form of further prophetic revelations movement named “New Prophecy” which was started by a group called Montanists. This form of prophetic utterings which started in the 2nd century in Phrygia would seem to be from a state of ecstasy when Montanus and two women colleagues would prophecy, and as according to their own understanding, through revelations from the Holy Spirit. This would included moments of losing control of themselves as the Holy Spirt would now control both their speech and body. The early church was divided in accepting this practice. Some early church writers such as Eusebius were firmly against this, and others such as Tertullian approved of the “New Prophecy” movement. This movement’s teaching was later rejected by the church, but its adherents were never completely separated from the early Orthodox church. And throughout the later centuries this practice and their teachings was less tolerated.
We also know that in later centuries this church did provide representation to council meetings at Nicaea in 325 and 787, and a council meeting at Chalcedon in 451. Recognizing that it was still considered part of the original Orthodox church during that time.
This church is believed to have remained very active up until the 14th or 15th centuries, where it began to decline as others did in the region due to a change in demographics and religious influences, hence the city name being changed to Akhisar. The modern city has a population of estimated 177,000 and it’s still a hub in the region for trade and business. Up until the early 20th century there were Orthodox Christian minority groups within this city, but as of the early 21st century, there are no active church buildings or recognized congregations, as a result of the 1922 Greece-Turkey population exchange.
Sardis was around 30 miles southeast of Thyatira and the city itself was settled in a valley, and the acropolis was set on a hill extending 1500’ above the valley floor. The elevated portion was to the city and kingdom inhabitants, an ultimate refuge in a time of war and siege. That is until 546 or 547 BC, when Sardis was the capital city within the kingdom of Lydia, and the unthinkable happened. The king of Lydia, Croesus, was fortified in Sardis within their natural defense upon the elevated portion of the city, yet they were without a watchman at a critical time and place. And this is exactly when and how the city Sardis acropolis was taken by the Persian army after they scaled a high cliff wall with cracks and faults, and without any resistance from the Sardis acropolis inhabitants. The Sardis inhabitants could see the enemy clearly from their vantage point, but they weren’t watching. So, the Persian army surprised them within the night hours, and the 14-day siege ended abruptly, and the fall of the kingdom of Lydia to Persia was sealed. It was an oversite and blunder of historic proportions, literally. Unfortunately for these city inhabitants, it wasn’t the only event of a night assault via these “unscalable” cliffs, the same event happened again in 215 BC by the Seleucid Empire.
Another unexpected night surprise came in 17 AD, when an earthquake struck this area, causing damage and destruction once again. Within the 1st century AD, this city’s inhabitants knew very well of the unexpected events that can happen in the night through their own history. We’ll keep these events in mind as we read the message to this church. Once again, such as with Pergamos, Christ will be addressing the Sardis church in a way they can easily relate to within their environment and history.
During the time of this message to the church, this city had a mix of Hellenistic and Roman architecture in the first century AD, mainly due to the devastating earthquake in 17 AD which required extensive rebuilding. This city had the typical large city structures such as a theatre, temples, public baths, and a gymnasium. It was settled by 1500 BC but it became a major city by the 7th century BC as it was the capitol of the kingdom of Lydia. It’s estimated the city population was around 100,000 residents in the 1st century AD. It was once again as some other churches already addressed (excluding Thyatira) a place of sizable population and influence. The city would eventually have a significant sized synagogue that measured over 300 feet in length, which is considered the largest in Asia Minor built within the late 3rd to 4th century AD.
It’s also worth noting that Sardis is the city where coins were first stamped in the late 7th century BC, and this city was a western terminal point for the Persian Royal Road that spanned over 1600 miles. This made the west end location known for trafficking and sharing of ideology, technology, communications, philosophy, and many types of goods. The road extended from Sardis, eastward terminating at Susa near the Persian Gulf. As a result, Sardis was a city where many different peoples and cultures came together, and archeology exposes at times this blending of culture and ideas within this city, potentially blurring a hard line of distinction between some different beliefs and ideology. If someone isn’t vigilant, it could have been easier to conform or slightly bend rather than hold fast in your beliefs, or proclaim something bold and distinct about your faith within that community, such as John 14:6.
Revelation 3:1-6
And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. He that hath an ear, let him hear what the Spirit saith unto the churches.
They consider themselves alive, but they are dead. That’s quite a contrast!
As mentioned, this city was known to be a melting pot of ideas, culture, people groups, worship practices, and languages. And many historians and theologians believe that a blending of ideology and worship practices within this church was the cause of the rebuke. But why their assumption that they were alive? We can only speculate at this point, but something seemed to be gaining an increase for them that gave them this “alive” impression. However, if they were inviting others in without giving the full weight of the gospel, this may be another concern against this alive, but dead contrast. Neglecting to proclaim the full gospel message and testify that there is no other way for salvation and eternal life expect through Christ, this can be misleading and deceptive as some will choose to blend their own ideology and worship practices within their faith (John 14:5,6). And in return, very minimal light and truth would have been going out for the community through this church (Matthew 5:13-16). Finally, presenting to the community the true foundation to help establish the members on Christ’ words (Matthew 7:24-27) was more important than what the Sardis church considered that made them assume that they were “alive”.
John14:5,6
Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
Matthew 5:13-16
Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
Matthew 7:24-27
Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
We can’t help but notice the warning to them that He will come in an hour they wouldn’t expect. As mentioned, this Sardis community already knew of unexpected, sudden calamity through their history. And this church community, once again, is addressed in a way that should have an impact as they could relate to similar situations. These are clearly meant to be alarming similes, as they are up close and personal in a way these churches could relate to. That’s the level of concern Christ has for the churches and their members; the feedback is open, unfiltered and honest, and given in ways that’s intended to provoke a response. Why? We’ll let some of the Apostles address this question further at the summary portion of this study.
After the Message
Christianity continued in Sardis up until the early 15th century. Along with the community’s large Jewish synagogue built in the late 3rd-4thcentury, there were 3 known church buildings total throughout Sardis history starting within the 4th century. 1 church was razed and rebuilt directly over top of another in the 13th century indicating there were resources available for the church up into this period. In 1315 Sardis fell to the Turkish conquest greatly diminishing the Christian inhabitants, but the Christian presence continued up until 1402. At this time the Turco-Mongol forces eradicated the Christian inhabitants from Sardis and seized the wealth of the community, leaving only a small remnant of people remaining in an adjacent agricultural village which is now called Sart, and Sardis proper remained ruined and abandoned. There are still no known Christians in Sart up into the early 21st century within this community of around 5000 people.
In Lesson 5 Part 3, we'll continue the journey along that ancient path into these seven churches.
