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We conclude the messages to the seven churches in Revelation with Laodicea, a church in the direst spiritual condition. The imagery in this passage is steeped in local metaphors, making a historical-critical approach essential to grasp its full meaning. In many ways, Laodicea mirrors what we might recognize as the typical American church today—prosperous, self-confident, yet spiritually blind.

Background of Laodicea

Laodicea, located in the Lycus River Valley about 40 miles southeast of Philadelphia and 100 miles east of Ephesus, was the leading city in its region by the first century AD, with Colossae just 10 miles away (Strabo, Geography 12.8.16; Koester, 2014, Revelation, p. 324). Its wealth stemmed from three industries: banking, textile production, and a renowned medical school specializing in ophthalmology (Ramsay, 1904, The Letters to the Seven Churches, p. 413). After a devastating earthquake in AD 60, Laodicea famously declined imperial aid, funding its own reconstruction, a testament to its self-reliance (Tacitus, Annals 14.27; Aune, 1998, Revelation 6–16, p. 256). This prosperity fostered a culture of independence, which Jesus critiques sharply.

Religiously, Laodicea was polytheistic, with Zeus as the primary deity, and participation in civic religion was socially and economically critical, as refusal could lead to ostracism or loss of trade guild privileges (Friesen, 2001, Imperial Cults and the Apocalypse of John, p. 174). Indirect evidence, such as inscriptions and Paul’s mention of a nearby church in Colossians 4:13, suggests a significant Jewish presence, which may have pressured the Christian community toward compromise (Trebilco, 2004, The Early Christians in Ephesus, p. 324, applied to Laodicea). The church was likely founded by Paul’s associates, such as Epaphras (Col 1:7; Beale, 1999, The Book of Revelation, p. 311).

The Text

Revelation 3:14–22 “And to the angel of the church in Laodicea write: ‘The words of the Amen, the faithful and true witness, the beginning of God’s creation. I know your works: you are neither cold nor hot. Would that you were either cold or hot! So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth. For you say, “I am rich, I have prospered, and I need nothing,” not realizing that you are wretched, pitiable, poor, blind, and naked. I counsel you to buy from me gold refined by fire, so that you may be rich, and white garments so that you may clothe yourself and the shame of your nakedness may not be seen, and salve to anoint your eyes, so that you may see. Those whom I love, I reprove and discipline, so be zealous and repent. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him, and he with me. The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne. He who has an ear, let him hear what the Spirit says to the churches.’

Christ’s Identity

Jesus identifies Himself as “the Amen, the faithful and true witness, the beginning of God’s creation.” The term “Amen,” rooted in Hebrew (’amen, meaning “true” or “reliable”; Isa 65:16), underscores Christ’s divine authority and trustworthiness (Koester, 2014, p. 327). As the “faithful and true witness,” He embodies obedience to God, even unto death (Rev 1:5; Beale, 1999, p. 314). The phrase “beginning of God’s creation” (arche) does not imply Jesus is a created being but denotes His role as the origin and ruler of creation (cf. Col 1:15–18; Aune, 1998, p. 258). This weighty introduction signals the gravity of His critique, demanding the church’s attention in a city enamored with its own power.

Lukewarm: A Historical-Critical Perspective

Unlike the other churches, Laodicea receives no praise, only condemnation as “lukewarm” (neither hot nor cold). This imagery resonated deeply with local geography:

• Hot water: Nearby Hierapolis had therapeutic hot springs, valued for bathing and healing (Strabo, Geography 12.8.18).
• Cold water: Colossae’s fresh, cold streams were ideal for drinking.
• Lukewarm water: Laodicea’s water, piped in from distant springs via aqueducts, arrived tepid and mineral-laden, often causing nausea (Ramsay, 1904, p. 416; Koester, 2014, p. 329).

Jesus’ threat to “spit you out of my mouth” (literally “vomit,” emeo) reflects the emetic quality of Laodicea’s water, a vivid metaphor for their spiritual uselessness (Mounce, 1997, Revelation, p. 108). Their self-proclaimed wealth—“I am rich, I have prospered, and I need nothing”—mirrors the city’s boast after rebuilding without Roman aid, but Jesus exposes their true state: “wretched, pitiable, poor, blind, and naked.” This fivefold indictment contrasts sharply with their banking prowess, textile industry, and medical reputation, revealing spiritual bankruptcy (Beale, 1999, p. 316).

The Call to Repentance

Jesus offers a remedy tailored to Laodicea’s industries:

• Gold refined by fire: True spiritual wealth and moral purity, unlike their material riches (cf. 1 Pet 1:7).
• White garments: Righteousness and salvation, contrasting their renowned black wool textiles (Rev 19:8).
• Eye salve: Spiritual insight, a nod to their medical school’s famous phrygian powder for eye ailments (Koester, 2014, p. 331).

The call to “buy” these from Christ underscores dependence on Him, not self-sufficiency (Isa 55:1–2). The image of Jesus standing at the door and knocking (Rev 3:20) is often interpreted as an individual evangelistic appeal, but its context is corporate, urging the entire church to restore fellowship with Christ (Bauckham, 1993, The Theology of the Book of Revelation, p. 130). Dining together signifies covenant intimacy, a restoration of communion (cf. Luke 22:30; Keener, 2019, p. 154).

Christ’s discipline is rooted in love, like a parent correcting a child (Prov 3:12; Heb 12:6), urging the church to “be zealous and repent” (Rev 3:19). This reflects His desire for their restoration, not rejection (Koester, 2014, p. 333).

Promise for the Faithful

The one who conquers will “sit with me on my throne, as I also conquered and sat down with my Father on his throne” (Rev 3:21). This promise of sharing Christ’s authority echoes Daniel 7:14 and Luke 22:28–30, signifying participation in God’s eschatological rule (Beale, 1999, p. 319). It is the most exalted promise among the seven letters, emphasizing the transformative power of repentance even for a church in such dire straits.

Lessons for Today

Laodicea’s condition mirrors many modern churches, particularly in prosperous contexts like America. Material wealth can mask spiritual poverty, and self-sufficiency can breed lukewarm faith. The church’s reliance on banking, textiles, and medicine parallels our trust in technology, wealth, or status, blinding us to our need for Christ (Keener, 2019, p. 156). Your observation about the “typical American church” is apt: comfort and convenience can lead to complacency, dulling spiritual vigilance.

Christ’s call to Laodicea is a wake-up call for us. Spiritual wealth, righteousness, and insight come only from Him. His discipline, though stern, is rooted in love, inviting us to open the door to renewed fellowship. The closing exhortation—“He who has an ear, let him hear”—challenges every church and believer to self-examination and recommitment, lest we too become lukewarm (Bauckham, 1993, p. 132).

Conclusion of the Seven Churches

The messages to the seven churches reveal a spectrum of faithfulness and failure, from Philadelphia’s steadfast endurance to Laodicea’s spiritual apathy. Each letter speaks to its first-century context yet resonates universally, calling us to persevere, repent, and depend on Christ. As we move forward in Revelation, these lessons set the stage for the cosmic visions to come.

Sources

• Aune, David E. Revelation 6–16. Word Biblical Commentary, 1998.
• Bauckham, Richard. The Theology of the Book of Revelation. Cambridge University Press, 1993.
• Beale, G.K. The Book of Revelation. New International Greek Testament Commentary, 1999.
• Friesen, Steven J. Imperial Cults and the Apocalypse of John. Oxford University Press, 2001.
• Keener, Craig S. Revelation. NIV Application Commentary, 2019.
• Koester, Craig R. Revelation. Anchor Yale Bible, 2014.
• Mounce, Robert H. Revelation. New International Commentary on the New Testament, 1997.
• Ramsay, W.M. The Letters to the Seven Churches of Asia. Hodder & Stoughton, 1904.
• Strabo. Geography. Translated by H.L. Jones, Harvard University Press, 1924.
• Tacitus. Annals. Translated by C.H. Moore, Harvard University Press, 1931.
• Trebilco, Paul. The Early Christians in Ephesus from Paul to Ignatius. Eerdmans, 2004.

When I was a child, I remember reading this passage and thinking, “It’s kinda cool that the US is mentioned.” I was wrong, of course—this Philadelphia was not in America, but a city in Asia Minor, about 30 miles southeast of Sardis in modern-day Turkey.

Named for Attalus II Philadelphus, ruler of the Attalid Kingdom in Pergamon (159–138 BCE), Philadelphia thrived on fertile land ideal for grape production, contributing to its economic vitality (Strabo, Geography 12.8.14; Koester, 2014, Revelation, p. 312). However, frequent earthquakes, including a devastating one in AD 17, left the city vulnerable, requiring rebuilding with aid from Emperor Tiberius, who likely granted a five-year tax exemption, a common Roman practice (Tacitus, Annals 2.47; Ramsay, 1904, The Letters to the Seven Churches, p. 391). Philadelphia’s strategic location on trade routes and its loyalty to Rome, evidenced by its temporary renaming as Neocaesarea under Tiberius, shaped its cultural and religious landscape (Friesen, 1993, Twice Neokoros, p. 65).

Philadelphia is one of only two churches (along with Smyrna) that receive no rebuke from Christ, only encouragement for their faithfulness despite adversity.

The Text

Revelation 3:7–13 “And to the angel of the church in Philadelphia write: ‘The words of the holy one, the true one, who has the key of David, who opens and no one will shut, who shuts and no one opens. I know your works. Behold, I have set before you an open door, which no one is able to shut. I know that you have but little power, and yet you have kept my word and have not denied my name. Behold, I will make those of the synagogue of Satan who say that they are Jews and are not, but lie—behold, I will make them come and bow down before your feet, and they will learn that I have loved you. Because you have kept my word about patient endurance, I will keep you from the hour of trial that is coming on the whole world, to try those who dwell on the earth. I am coming soon. Hold fast what you have, so that no one may seize your crown. The one who conquers, I will make him a pillar in the temple of my God. Never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down from my God out of heaven, and my own new name. He who has an ear, let him hear what the Spirit says to the churches.’

Christ’s Authority: The Key of David

Jesus identifies Himself as “the holy one, the true one,” titles rooted in Old Testament descriptions of Yahweh (Isa 6:3; 65:16; Beale, 1999, The Book of Revelation, p. 297). This divine claim counters Greco-Roman assertions of imperial divinity and Jewish objections that Jesus was merely a prophet or teacher (Keener, 2019, Revelation, p. 146). He holds “the key of David,” an allusion to Isaiah 22:22, where Eliakim is given authority over David’s house. In Revelation, this symbolizes Christ’s exclusive power to grant or deny access to God’s kingdom, echoing His claim in Revelation 1:18 to hold “the keys of Death and Hades” (Koester, 2014, p. 315). As Jesus states in John 14:6, “No one comes to the Father except through Me.” Those shut out by Him face permanent separation from God.

The Open Door

Christ declares, “I have set before you an open door, which no one is able to shut” (Rev 3:8). This likely refers to opportunities for evangelism, as the phrase “open door” is used similarly in Acts 14:27, 1 Corinthians 16:9, and 2 Corinthians 2:12 (Aune, 1998, Revelation 6–16, p. 235). Despite their “little power”—likely social and economic marginalization in a city dominated by pagan and imperial influences—the Philadelphian believers remained faithful, keeping Christ’s word and not denying His name. Their perseverance, despite opposition, positioned them for divine mission (Beale, 1999, p. 299).

The church’s marginal status may stem from exclusion by the local Jewish community, which enjoyed imperial protection as a recognized religion, unlike Christians (Friesen, 2001, Imperial Cults and the Apocalypse of John, p. 172). This vulnerability heightened the significance of Christ’s assurance that the door He opens cannot be shut by human opposition.

The Synagogue of Satan

Like Smyrna (Rev 2:9), Philadelphia faced hostility from a group called the “synagogue of Satan,” who claimed to be Jews but “lie.” This phrase does not indict all Jews but refers to specific individuals who rejected Christian claims to covenant identity, excluding believers from synagogue fellowship (Koester, 2014, p. 317). Such exclusion was perilous, as Christians, lacking legal status, were vulnerable to Roman persecution, especially under Domitian’s increasing demands for emperor worship (Thompson, 1990, The Book of Revelation: Apocalypse and Empire, p. 134).

Christ promises vindication: these opponents will “come and bow down before your feet” and learn that “I have loved you” (Rev 3:9). This reverses Old Testament imagery where nations bow before Israel (Isa 45:14; 49:23; 60:14), now applied to the church as God’s true people (Bauckham, 1993, The Theology of the Book of Revelation, p. 126). The promise underscores Christ’s love for His faithful, affirming their place in His covenant community.

Endurance and Reward

Because Philadelphia kept Christ’s “word about patient endurance,” He promises to “keep you from the hour of trial” coming on the whole world (Rev 3:10). This “hour of trial” likely refers to eschatological judgment rather than immediate persecution, testing those who “dwell on the earth” (a phrase for unbelievers in Revelation; cf. Rev 6:10; 13:8). While some interpret this as a promise of escape from tribulation (e.g., a pre-tribulation rapture), the phrase “keep from” (tereo ek) suggests preservation through trials, not exemption, aligning with John 17:15 (Beale, 1999, p. 301; contra Mounce, 1997, Revelation, p. 100). Christ assures protection in the ultimate judgment for those who endure.

The promise to the one who “conquers” is rich with imagery. They will be made a “pillar in the temple of my God,” symbolizing permanence and honor in God’s presence, especially poignant in an earthquake-prone city where physical pillars often crumbled (Koester, 2014, p. 319). The “temple” evokes the eschatological New Jerusalem, where God Himself is the temple (Rev 21:22). The faithful will bear three names: God’s name, the New Jerusalem’s name, and Christ’s “new name,” signifying ownership, citizenship, and intimacy with Christ (Rev 22:4; Beale, 1999, p. 304). These promises assure eternal belonging in God’s renewed creation.

The Message for Us

Philadelphia’s encouragement resonates today. Strength in Christ is not measured by worldly power, numbers, or influence. A church may have “little strength” yet remain spiritually faithful and fruitful, as Philadelphia did despite marginalization. The challenge is to “hold fast” (Rev 3:11), clinging to Christ when excluded or persecuted, trusting that He holds the door open for His mission.

Your childhood misunderstanding about Philadelphia highlights a universal truth: Christ’s message transcends geography and time. The call to endure applies to all believers facing opposition, whether in first-century Asia Minor or today’s world. Recognition, authority, and vindication come not from society but from Christ, who seals His faithful with His name.

The closing exhortation—“He who has an ear, let him hear”—extends this encouragement beyond Philadelphia to all who suffer yet remain steadfast, reminding us to listen to the Spirit’s voice in every age.

Looking Ahead

Tomorrow, we’ll explore the message to Laodicea, the final church, known for its lukewarm faith and striking call to repentance.

Sources

• Aune, David E. Revelation 6–16. Word Biblical Commentary, 1998.
• Bauckham, Richard. The Theology of the Book of Revelation. Cambridge University Press, 1993.
• Beale, G.K. The Book of Revelation. New International Greek Testament Commentary, 1999.
• Friesen, Steven J. Imperial Cults and the Apocalypse of John. Oxford University Press, 2001.
• Friesen, Steven J. Twice Neokoros: Ephesus, Asia, and the Cult of the Flavian Imperial Family. Brill, 1993.
• Keener, Craig S. Revelation. NIV Application Commentary, 2019.
• Koester, Craig R. Revelation. Anchor Yale Bible, 2014.
• Mounce, Robert H. Revelation. New International Commentary on the New Testament, 1997.
• Ramsay, W.M. The Letters to the Seven Churches of Asia. Hodder & Stoughton, 1904.
• Strabo. Geography. Translated by H.L. Jones, Harvard University Press, 1924.
• Tacitus. Annals. Translated by C.H. Moore, Harvard University Press, 1931.
• Thompson, Leonard L. The Book of Revelation: Apocalypse and Empire. Oxford University Press, 1990.

I apologize for being so late with this Revelation post. I’m committed to finishing the messages to the churches by Thursday, then returning to regular posting. The last couple of weeks have been hectic—major decisions and vacation preparations have kept me busy.

We’re now on the final three churches, starting with Sardis. Sardis was the capital of the Lydian Empire in the 6th and 7th centuries BCE, legendary for its immense wealth due to abundant gold deposits in the region (Herodotus, Histories 1.69; Koester, 2014, Revelation, p. 302). In AD 17, a devastating earthquake struck, and Emperor Tiberius aided its rebuilding, likely granting tax exemptions for several years, a common Roman practice for disaster-stricken cities (Tacitus, Annals 2.47; Aune, 1998, Revelation 6–16, p. 219). Sardis thrived as a commercial hub, alongside Thyatira and Laodicea, situated at the junction of five major roads in Lydia, facilitating trade and cultural exchange (Ramsay, 1904, The Letters to the Seven Churches, p. 364). As someone in Central Ohio, where Interstates 70 and 71 and Route 315 intersect, I understand the benefits and drawbacks of such connectivity. Sardis also had a significant Jewish population, as noted by Josephus (Antiquities 14.10.17), which likely influenced its Christian community.

With this background, let’s dive into the text:

Revelation 3:1–6 “And to the angel of the church in Sardis write: ‘The words of him who has the seven spirits of God and the seven stars. “‘I know your works. You have the reputation of being alive, but you are dead. Wake up, and strengthen what remains and is about to die, for I have not found your works complete in the sight of my God. Remember, then, what you received and heard. Keep it, and repent. If you will not wake up, I will come like a thief, and you will not know at what hour I will come against you. Yet you have still a few names in Sardis, people who have not soiled their garments, and they will walk with me in white, for they are worthy. The one who conquers will be clothed thus in white garments, and I will never blot his name out of the book of life. I will confess his name before my Father and before his angels. He who has an ear, let him hear what the Spirit says to the churches.’

Christ’s Authority and the Church’s Condition

The letter opens with Jesus described as holding “the seven spirits of God and the seven stars.” The “seven spirits” symbolize the fullness of God’s Spirit, sent to the churches (Rev 1:4; cf. Isaiah 11:2; Koester, 2014, p. 304), while the “seven stars” represent the churches themselves (Rev 1:20). This imagery asserts Christ’s complete authority, countering Roman imperial claims to divine power, such as those seen in emperor worship prevalent in Sardis as a neokoros city (Friesen, 1993, Twice Neokoros, p. 62).

The rebuke is stark: “You have the reputation of being alive, but you are dead.” Despite outward appearances, the church is spiritually critical, with only a remnant “about to die” (Rev 3:2). This echoes the message to Ephesus, where the church was called to return to its “first love” (Rev 2:4; Beale, 1999, The Book of Revelation, p. 275). The Sardian church’s “works” are incomplete (pleroo, related to teleios, meaning “perfected” or “brought to completion”; cf. Heb 10:14), suggesting they began their mission but failed to fulfill it fully (Mounce, 1997, Revelation, p. 94). The term pleroo implies a divine standard of maturity and obedience, not merely unfinished tasks (Aune, 1998, p. 224).

A Call to Wake Up

The call to “wake up” and “strengthen what remains” is urgent, evoking the image of a patient in critical condition requiring immediate action. This may reflect Sardis’s historical vulnerability: the city was famously conquered twice (by Cyrus in 546 BCE and Antiochus III in 214 BCE) due to lapses in vigilance, despite its fortified acropolis (Herodotus, Histories 1.84; Polybius, Histories 7.15–18; Beale, 1999, p. 279). Jesus’ warning that he will “come like a thief” alludes to these events and to New Testament teachings about sudden judgment (Matt 24:42–44; Luke 12:39–40; 1 Thess 5:2; 2 Pet 3:10). The church’s spiritual lethargy risks divine judgment if they do not repent (Koester, 2014, p. 306).

The accusation of incomplete works likely points to compromise with the surrounding culture. Sardis’s wealth and commercial success, tied to trade guilds and imperial loyalty, pressured Christians to participate in pagan practices, such as eating food sacrificed to idols or honoring the emperor (Friesen, 2001, Imperial Cults and the Apocalypse of John, p. 170). Some scholars suggest the church may have also faced pressure to incorporate Jewish rituals, given the city’s significant Jewish community, which could dilute the gospel’s distinctiveness (Trebilco, 2004, The Early Christians in Ephesus, p. 312, applied to Sardis).

Your analogy to modern churches obsessed with “counting nickels and noses” is apt. The Sardian church may have prioritized external metrics—attendance, wealth, or social standing—over spiritual vitality, much like some contemporary congregations focus on growth at the expense of depth. As Bill Johnson reportedly said, the modern church can be so well-managed that the Holy Spirit’s absence might go unnoticed for some time (paraphrased). This external focus mirrors Sardis’s reputation for being “alive” while spiritually dead (Keener, 2019, Revelation, p. 139).

The Faithful Remnant and the Promise

Despite the church’s dire state, Jesus acknowledges “a few names in Sardis” who remain faithful, their garments “not soiled.” White garments symbolize purity, victory, and celebration in Revelation (Rev 7:9; 19:8), contrasting with the defilement of cultural compromise (Beale, 1999, p. 281). The faithful will “walk with me in white,” a promise of communion with Christ.

The promise to the one who “conquers” is threefold: they will be clothed in white garments, their name will remain in the “book of life,” and Jesus will confess their name before God and his angels (Rev 3:5). The “book of life” is a biblical motif (Exod 32:32–33; Ps 69:28; Dan 12:1), signifying God’s record of the redeemed. The assurance that their names will not be blotted out counters fears of apostasy, though it implies the possibility of forfeiture through unfaithfulness (Koester, 2014, p. 308). Jesus’ confession of their names echoes his teaching in Matthew 10:32, emphasizing divine acknowledgment of the faithful.

Modern Application

The warning to Sardis resonates today. I’ve visited churches— including a large, well-known one in Central Ohio—that seem alive outwardly but prioritize metrics like giving over spiritual health, even sending collection letters to members who haven’t given “amply enough.” Such tactics alienate rather than attract, driving people away from the gospel. The call to “remember what you received and heard” (Rev 3:3) urges a return to the core of the gospel—obedience and love for Christ—over superficial success.

The message to Sardis challenges us to examine our priorities. Are we building God’s kingdom or chasing numbers? True growth, as you noted, is from spiritual infancy to maturity in Christ (Eph 4:13–15), not merely filling seats with spectators, like fans at a football game whose allegiance is unclear. Let’s heed the call to wake up and strengthen what remains.

Looking Ahead

Next, we’ll explore the message to Philadelphia, a church commended for its faithfulness despite little strength.

Sources

• Aune, David E. Revelation 6–16. Word Biblical Commentary, 1998.
• Beale, G.K. The Book of Revelation. New International Greek Testament Commentary, 1999.
• Friesen, Steven J. Imperial Cults and the Apocalypse of John. Oxford University Press, 2001.
• Friesen, Steven J. Twice Neokoros: Ephesus, Asia, and the Cult of the Flavian Imperial Family. Brill, 1993.
• Herodotus. Histories. Translated by A.D. Godley, Harvard University Press, 1920.
• Keener, Craig S. Revelation. NIV Application Commentary, 2019.
• Koester, Craig R. Revelation. Anchor Yale Bible, 2014.
• Mounce, Robert H. Revelation. New International Commentary on the New Testament, 1997.
• Ramsay, W.M. The Letters to the Seven Churches of Asia. Hodder & Stoughton, 1904.
• Tacitus. Annals. Translated by C.H. Moore, Harvard University Press, 1931.
• Trebilco, Paul. The Early Christians in Ephesus from Paul to Ignatius. Eerdmans, 2004.

No posts this week.

I am using this week to write other projects and to plan the next 3-4 weeks of material.

Thank you for your support.

–Eric

We conclude chapter 2 of Revelation by examining the message to the church at Thyatira. This is the longest message in the chapter and contains very graphic descriptions of the church’s relationship to “Jezebel.”

At this point, we should be on solid ground with our approach, so let us begin with the historical background of Thyatira.

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Historical Background of Thyatira

Thyatira, known today as Akhisar in Turkey’s Manisa Province, was a significant city in Asia Minor during the period of roughly 100 BC to AD 100. Situated on the border between Lydia and Mysia, the city played a pivotal role in trade, industry, and religious life during the Hellenistic and early Roman periods.

The city was governed by a local council and magistrates under Roman oversight, with the provincial governor of Asia exercising supreme authority. While there is no direct evidence that Thyatira was a major center of the imperial cult, the city’s loyalty to Rome likely included some form of emperor worship, as was typical in the region.

One of Thyatira’s defining characteristics was its trade guilds. Civic life was organized around guilds for various trades—wool-workers, linen-workers, dyers, leather-workers, tanners, potters, bakers, slave-dealers, and bronze-smiths. These guilds functioned as both professional and religious associations, requiring members to participate in feasts and rites, many of which were dedicated to pagan deities.

Religious life in Thyatira was diverse, including temples and altars dedicated to Zeus, Artemis, and the local god Tyrimnos, son of Zeus. Though pagan worship dominated, the New Testament reference to Lydia (Acts 16:14-15) indicates that there was at least a small Jewish diaspora presence. Christians, however, would have faced immense cultural and economic pressure, especially when their refusal to participate in pagan rites conflicted with guild membership.

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The Text: Revelation 2:18–29

18 “And to the angel of the church in Thyatira write: ‘The words of the Son of God, who has eyes like a flame of fire, and whose feet are like burnished bronze.

19 “‘I know your works, your love and faith and service and patient endurance, and that your latter works exceed the first. 20 But I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality and to eat food sacrificed to idols. 21 I gave her time to repent, but she refuses to repent of her sexual immorality. 22 Behold, I will throw her onto a sickbed, and those who commit adultery with her I will throw into great tribulation, unless they repent of her works, 23 and I will strike her children dead. And all the churches will know that I am he who searches mind and heart, and I will give to each of you according to your works.

24 But to the rest of you in Thyatira, who do not hold this teaching, who have not learned what some call the deep things of Satan, to you I say, I do not lay on you any other burden. 25 Only hold fast what you have until I come. 26 The one who conquers and who keeps my works until the end, to him I will give authority over the nations, 27 and he will rule them with a rod of iron, as when earthen pots are broken in pieces, even as I myself have received authority from my Father. 28 And I will give him the morning star. 29 He who has an ear, let him hear what the Spirit says to the churches.’

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Praise and Rebuke

Thyatira received the familiar structure of praise, rebuke, warning, and encouragement. Like Ephesus, their works are acknowledged—but unlike Ephesus, where the church was guilty of abandoning its first love, the believers in Thyatira are commended for growing in maturity: “your latter works exceed the first.” This shows a thriving community of faith, service, and endurance.

However, their failure lay in tolerating false teaching, personified as “that woman Jezebel.”

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Jezebel: A Symbol of False Teaching

The reference to “Jezebel” recalls the infamous queen of Israel, wife of King Ahab, who promoted Baal worship and persecuted the prophets of Yahweh (1–2 Kings). In prophetic literature, idolatry was often described as adultery or fornication, and Jezebel’s name became synonymous with leading the people into spiritual unfaithfulness (2 Kings 9:22).

In Revelation, “Jezebel” is not likely a literal name but a symbolic title for a false prophetess who encouraged assimilation into pagan practices—specifically, eating food sacrificed to idols and engaging in sexual immorality. As we have seen before, the phrase “sexual immorality” is not limited to physical acts but often symbolizes spiritual infidelity—turning away from exclusive devotion to God.

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Economic and Spiritual Pressure

The danger here was tied directly to Thyatira’s guild system. Membership in these trade associations often required participation in pagan feasts, including eating food offered to idols. Refusal could mean exclusion from the guild—and therefore economic ruin.

This tension created a stark choice: compromise faith to maintain livelihood, or resist and suffer loss. “Jezebel” was apparently encouraging compromise, teaching that Christians could participate without consequence.

While Paul took a somewhat moderate position on food sacrificed to idols (1 Corinthians 8–10), emphasizing freedom of conscience but warning against causing others to stumble, John’s vision here is absolute: participation equals idolatry. There is no room for accommodation.

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“The Deep Things of Satan”

Verse 24 references “the deep things of Satan.” Two interpretations are possible:

1. Sarcasm: John may be using irony—what Jezebel claimed were “deep things of God” he dismisses as Satanic deception.
2. Literal claim: Jezebel may have taught that by engaging with pagan rites, believers could “know Satan’s ways” and thus gain mastery or immunity.

Given the Gnostic tendencies already present in the late first century, the first interpretation—that this was a claim to secret spiritual knowledge—seems most likely.

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Judgment and Warning

Because Jezebel refused to repent, Christ promises judgment. The imagery is vivid: she will be cast onto a “sickbed” (Greek: klinē), likely symbolizing suffering instead of pleasure. Her followers (“children”) will also face judgment, possibly referring to spiritual death or the “second death.”

The purpose of this judgment is not only punitive but revelatory: “all the churches will know that I am he who searches mind and heart.” This reaffirms Christ’s divine authority and His role as judge.

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Encouragement and Promise

For the faithful remnant who have resisted Jezebel’s teaching, Christ gives no new burden: simply to “hold fast” until His coming. To those who overcome, two promises are given:

1. Authority over the nations (Psalm 2 imagery) — believers will share in Christ’s victory and rule.
2. The Morning Star — a symbol of sovereignty and also a self-designation of Christ (Revelation 22:16; cf. 2 Peter 1:19). To receive the “morning star” is to receive Christ Himself.

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Conclusion

The church at Thyatira illustrates the tension between faith and compromise in a culture where economic survival was tied to pagan practice. Their perseverance and growth were commendable, but tolerating false teaching threatened their witness. Revelation’s hardline stance reminds us that compromise in the name of convenience leads to spiritual infidelity.

This passage also underscores the importance of discernment in the church: not every teaching that claims maturity or deeper knowledge is truly from God. Instead, the faithful are called to endure, resist compromise, and hold fast to Christ—the true Morning Star.

We continue today in our study of Revelation by turning to the message to the church at Pergamum.

As a reminder, we are approaching these letters on multiple levels—devotional, inductive, and historical-critical. Knowing what was happening in the contemporary times is essential for understanding Revelation—otherwise, the book cannot possibly make sense.

Before diving in, I want to recommend a piece of historical fiction: The Lost Letters of Pergamum by Bruce Longenecker. I first read this in seminary, and while fictional, it paints an incredibly accurate picture of life in the first-century Greco-Roman world. The book follows a Roman civic leader named Antipas (a nod to the martyr mentioned in this passage) who encounters the writings of Luke and becomes intrigued. Longenecker weaves respected scholarship and historical reality into the story, making it vivid and memorable. If you’re new to Revelation, I’d suggest reading it first—it helps bring this world to life.

For my own reflections here, I’m drawing on class notes from my Revelation course at Nazarene Theological Seminary, as well as scholars such as Mitchell Reddish (Smith & Helwys Commentary), David deSilva (Discovering Revelation; Unholy Allegiances), Bruce Metzger (Breaking the Code), Richard Bauckham (The Theology of the Book of Revelation), and Michael Gorman (Reading Revelation Responsibly). These voices, along with quick research on the cities, shape the foundation of this post.

I do not use futurist or correlationist books (such as The Late Great Planet Earth or Are We Living in the End Times?) as they are, in my view, poor scholarship. Any mention of them here is only to highlight their errors.

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The City of Pergamum

Pergamum (modern-day Bergama, Turkey) was a major city in northwestern Asia Minor. Perched on a steep hill overlooking the Caicus River plain, it had strong natural defenses and served as a cultural and political hub under Roman rule.

Historically, Pergamum was famous for its parchment (charta pergamena), which became widely used for writing. It also boasted impressive architecture, including the Altar of Zeus. Monumental projects fueled the economy, alongside trade in metals, textiles, and agriculture (grain, olives, grapes).

Culturally, Pergamum was highly sophisticated, with libraries, schools, and theaters. Its Library of Pergamum rivaled even Alexandria’s. Civic life revolved around education, festivals, and public debate. While deeply Hellenistic in origin, Pergamum became increasingly Romanized by the first century.

Religiously, Pergamum was a hub. It hosted temples to Zeus, Athena, Asclepius (the healing god), and, importantly, the imperial cult. In 29 AD, the city built a temple to Caesar Augustus, cementing itself as a key center for emperor worship. This is crucial context: participation in public life often required pagan rites, something Christians could not do in good conscience.

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The Text

Revelation 2:12–17

“And to the angel of the church in Pergamum write:
The words of him who has the sharp two-edged sword.
I know where you dwell, where Satan’s throne is. Yet you hold fast my name, and you did not deny my faith even in the days of Antipas my faithful witness, who was killed among you, where Satan dwells.
But I have a few things against you: you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality.
So also you have some who hold the teaching of the Nicolaitans.
Therefore repent. If not, I will come to you soon and war against them with the sword of my mouth.
He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will give some of the hidden manna, and I will give him a white stone, with a new name written on the stone that no one knows except the one who receives it.”

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The Sword of the Mouth

The passage begins with a striking image: Jesus as the one who has the sharp two-edged sword. This symbol, familiar to the church (see Hebrews 4:12), represented God’s word—able to condemn and convert, heal and destroy. The first mention establishes His authority; the second is a warning. In short: “You call yourselves a church, but if you do not repent, I will cut you down with my word.”

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Satan’s Throne and the Death of Antipas

Jesus acknowledges Pergamum’s faithfulness, even under duress. The church had endured persecution, including the death of Antipas, the faithful witness. We don’t know much about him beyond this verse, but his martyrdom signals the real dangers believers faced.

What does “Satan’s throne” mean? Scholars offer several historical possibilities:

• The massive Altar of Zeus on the acropolis.
• Pergamum as the provincial seat of Roman government.
• Its role as a center of imperial cult worship.
• The temple of Asclepius, whose serpent symbol echoed Satan’s image.
• Or simply the sheer density of pagan worship in the city.

Most likely, it’s all of the above. Pergamum was the epitome of “other gods before Me.”

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Balaam, Balak, and the Nicolaitans

Jesus rebukes Pergamum not for giving in to external persecution, but for internal corruption. Some followed the “teaching of Balaam” and the Nicolaitans. These were likely not literal figures at the time, but symbolic references to false prophets.

From Numbers 22–31, we recall Balaam and Balak: Balaam was hired to curse Israel but ultimately blessed them. Later, Israel fell into sin with Moabite women and idolatry, and the blame was tied back to Balaam (Numbers 31:16).

Here, “sexual immorality” likely symbolizes spiritual unfaithfulness—compromising with idolatry, not literal misconduct. Like Hosea’s imagery, unfaithfulness to God is described as adultery.

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Food Sacrificed to Idols

This issue was particularly sharp in Pergamum, where civic participation often required joining imperial cult meals. To eat sacrificed meat was more than a dietary issue—it symbolized loyalty to Rome’s gods.

Paul, in 1 Corinthians 8–10, had argued that eating idol meat could be permissible if it didn’t harm another’s faith. John, however, takes a harder line: in Pergamum’s context, there was no way to eat such food without it signaling compromise.

This illustrates a broader truth: some behaviors are not sinful in themselves but become dangerous symbols in particular contexts.

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Hidden Manna and the White Stone

The promises to the conquerors are rich with meaning.

• Hidden Manna: Just as God sustained Israel in the wilderness, so too would He sustain His people in trials. Jewish tradition (2 Baruch 29:4–8) even anticipated manna returning in the Messianic age.
• White Stone: In the ancient world, jurors voted with stones—black for guilty, white for innocent. To receive a white stone meant acquittal, “not guilty.” White stones were also used as admission tickets to feasts and games, suggesting entry to the Messiah’s banquet.
• A New Name: In biblical thought, a name signified true identity. To be given a new name was to be remade, sealed in Christ, known intimately by God.

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Final Thoughts

The Christians in Pergamum were steadfast against external pressure, yet vulnerable to internal compromise. Jesus reminds them—and us—that endurance must go hand in hand with purity of devotion.

This passage also shows how much richer Revelation becomes when read inductively and with historical context. What seems cryptic on the surface comes alive when we understand the city, its politics, and its pressures.

Next time, we’ll turn to the message to the church at Thyatira.

How hypocrisy, cliques, and politics are driving people from the church.

People aren’t leaving the church because Jesus asked too much of them. They’re leaving because His people shouted the rules while ignoring the rule of love.

I had planned to write today about the message to the church in Pergamum, but something has been burning in me that can’t wait. The latest data from Pew and others confirm what many of us already see: the American church is shrinking. For the first time, fewer than half of Americans claim a church affiliation. More and more identify as “religious nones.”

That’s not just a statistic—it’s a warning bell.

And here’s the part that needs to be said plainly: people are not leaving the church because of “rules.” They’re not storming out because Jesus asked them to forgive their enemies, or because Scripture calls us to holiness. The evidence is clear: the real reasons people are leaving Christianity are closer to home. Hypocrisy. Broken promises. Power games. Cliques. Politics.

In other words: it’s us.

Jesus’ Anger Wasn’t for “Them,” It Was for Us

Look at Jesus in Matthew 21, flipping tables in the temple. Or in Matthew 23, pronouncing “woe to you, scribes and Pharisees” again and again. His sharpest words weren’t for the drunk in the tavern, the prostitute in the alley, or the tax collector. They were aimed at the religious leaders—the very people who were supposed to shepherd the flock.

• They preached, but did not practice.
• They piled heavy burdens on others while excusing themselves.
• They loved the seats of honor but neglected justice, mercy, and faithfulness.

Sound familiar? It should.

Jesus wasn’t furious about sacrifices being sold in the temple; that practice actually helped worshipers offer what was required. He was furious because the sellers had turned worship into self-serving arrogance. They looked holy on the outside, but inside they were rotten.

The problem wasn’t the rules. The problem was hypocrisy—and church hypocrisy is one of the most common reasons people leave today.

A Teenager in the Pew

I know this from personal experience. As a teenager, I was president of my church youth group. On the surface, I was “in.” Secretly, I thought it was nonsense. I wanted to believe, but the behavior I saw from some church folks made it impossible to reconcile what I read about Jesus with what I experienced from his people.

I was told I was “incorrigible.” I was mocked for acne. I watched men preach holiness on Sunday while cheating on their wives during the week. I heard drunken tirades from people who declared alcohol the devil’s poison.

Let me be clear: our pastors were good people. The issue wasn’t leadership from the pulpit. The issue was the people in the pews who loudly condemned others while hiding their own sins behind the curtain. And when you’re young and desperate to see integrity, hypocrisy kills faith fast.

So as soon as I could, I walked away.

If the church is shrinking, it’s not because the gospel failed—it’s because we’ve failed the gospel.

Data Doesn’t Lie

My experience isn’t unique. David Kinnaman’s research in UnChristian found that 85% of young outsiders—and even 47% of young churchgoers—see Christianity as hypocritical. They’ve been exposed long enough to conclude that Christians don’t look all that different from non-Christians.

The numbers back it up. Christians are just as likely as non-Christians to gamble, view pornography, cheat, or abuse others. If you can get the same treatment in the world—with fewer lectures and no Sunday alarm clock—why stick around?

This is a major reason for the decline of church attendance.

The Clique Problem

And let’s be honest: churches are often terrible at welcoming new people. Too many operate like private clubs, not families of faith. Walk into a new congregation and you can feel it—you’re “not one of us.”

Cliques aren’t just about where you sit at a potluck. They poison worship itself. I’ve seen entire ministries revolve around one personality, where disagreeing with the leader means exile. Leave a position, and suddenly you’re invisible. People you thought were friends look right past you, as though you don’t exist.

That isn’t just disappointing. It’s devastating. And it’s exactly the opposite of what the body of Christ is supposed to be: one Spirit, many members, all indispensable.

When people encounter that kind of arrogance and exclusion in a place that preaches love and humility, they don’t stick around. Church cliques are one of the most unspoken but powerful reasons people leave the church today.

The Politics Problem

Then there’s politics. I hate politics with the core of my soul. I vote, but beyond that, I avoid it. And yet many churches have decided to become your angry uncle at Thanksgiving dinner.

For conservatives, this often means hammering issues like abortion and pornography without showing compassion to those who are hurting. For progressives, it often means parroting secular activism until the gospel is indistinguishable from a campaign slogan.

Either way, people leave. Younger evangelicals in particular are exhausted by the fusion of the gospel with partisanship. They want to see the church serve the poor, comfort the addicted, and live out Christ’s compassion—not act like a voting bloc.

The church doesn’t need a new marketing campaign. It needs to rediscover honesty, humility, and holiness.

Scandals and Celebrity Christianity

Scandals have poured gasoline on the fire. Carl Lentz. Mark Driscoll. The list of disgraced pastors grows, and every fall paints all evangelicals with the same brush.

Add to that the rise of “celebrity Christianity.” Some believers use their fame to proclaim Christ—that’s authentic (think Tim Tebow, or the revival sparked by athletes at Ohio State and WVU). Others chase fame under the banner of Christianity. When pastors build platforms instead of disciples, the gospel starts to look performative, not powerful.

The Heart of It All

At the end of the day, people aren’t leaving because Jesus asked too much. They’re leaving because we lived too little of what he taught. They don’t see a people marked by humility, integrity, or love. They see fighting, arrogance, and self-promotion.

Cliques instead of community.
Politics instead of gospel.
Hypocrisy instead of holiness.

Jesus’ words to the Pharisees echo in our ears: “You are like whitewashed tombs—beautiful on the outside, but inside full of dead bones.”

If we keep living this way, we’ll become irrelevant, a relic meeting in living rooms while the world walks on by. But if we clean the inside of the cup—if we embody justice, mercy, and faithfulness—then the church will be what Christ called it to be: a light in the darkness, a city on a hill.

If we don’t change, the church won’t be persecuted out of existence—it’ll be ignored into irrelevance.

Today we continue our series on the book of Revelation, moving to the message to the church at Smyrna.

As a quick refresher, we are examining the messages to the churches on multiple levels—Sunday School, inductively, and through the historical-critical lens. It’s important to remember that Revelation was not written in a vacuum. John uses symbols to communicate hope to contemporary readers, lifting the curtain on the spiritual battle being fought, while also warning many. There is a reason for the language he chooses, and that is what we will be digging into.

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Smyrna: Historical Context

Smyrna was an important city in ancient Anatolia, located on the western coast of what is now modern-day İzmir, Turkey. Its prime location on the Aegean Sea made it a hub for trade and commerce. The city is believed to have existed as far back as the 3rd millennium BCE but flourished under Greek influence from around the 7th century BCE onward.

Smyrna was a bustling port city, with an economy heavily based on maritime trade. Exports included olive oil, wine, ceramics, and textiles; imports included metals, luxury items, and grain. The surrounding countryside supported agriculture, with olives, grapes, and figs as key products. The city also became known for crafts and small-scale manufacturing, particularly pottery and textiles.

Life in Smyrna centered around commerce, religious practices, and civic events. Social gatherings included marketplaces (agoras), public performances, and festivals. The city had a reputation for cultural sophistication, producing notable poets and thinkers in the Greek period.

Part of Smyrna’s church-historical importance is that its bishop, Polycarp—one of the Ante-Nicene Fathers, a disciple of the apostles’ disciples—was martyred there in AD 153, though this occurred long after Revelation was written.

In 195 BC, Smyrna built a temple to Roma, the goddess of Rome. The Roman Senate further rewarded its loyalty by allowing the construction of a temple in honor of Emperor Tiberius. The city was wealthy and commercially prosperous, yet local Christians did not benefit from this prosperity.

The reasons for their literal poverty are unclear. One possibility is that the church drew primarily from the lower economic classes. Another is economic discrimination against Christians, which was common, because refusal to worship pagan gods—Rome and many other city-states were polytheistic—was often treated as atheism and intolerable.

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The Message to Smyrna

The message to the church of Smyrna is one of only two that does not contain criticism. It is entirely praise, warning, and encouragement.

Revelation 2:8–11

“And to the angel of the church in Smyrna write: ‘The words of the first and the last, who died and came to life. I know your tribulation and your poverty (but you are rich) and the slander of those who say that they are Jews and are not, but are a synagogue of Satan. Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life. He who has an ear, let him hear what the Spirit says to the churches. The one who conquers will not be hurt by the second death.’”

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Christ’s Titles: Encouragement in Suffering

Jesus begins by identifying Himself as “the first and the last, who died and came to life.” These titles highlight two important aspects of Christ:

1. Eternality – “The first and the last” affirms His timeless authority.
2. Victory over death – “Who died and came to life” offers hope to those enduring suffering.

This is meant to reassure the Smyrna church: Christ has endured suffering and conquered death; He is with them in their trials.

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Persecution and Slander

Historical records confirm severe persecution of the church in Smyrna, particularly from the local Jewish community. Some members reportedly aided in gathering wood for Polycarp’s martyrdom and even celebrated his death.

This is why John describes these opponents as a “synagogue of Satan.” They claimed to be servants of God but acted contrary to His will.

It’s important to note: John is not condemning all Jews, nor Judaism as a whole. He is specifically addressing those in Smyrna (and later, Philadelphia) who were actively hostile toward Christians.

The Roman Empire often grouped Judaism and Christianity together legally, granting protections to both. When local Jewish leaders denounced Christians as non-Jews, these protections were removed. Christians, refusing to participate in the Imperial cult, became vulnerable to additional persecution from both Jewish and Roman authorities.

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Tribulation and Faithfulness

John warns the Smyrna church that their suffering is imminent but temporary. The “ten days” of tribulation is likely symbolic of a short, indeterminate period. Some may face death, but those who remain faithful will receive the crown of life and will not experience the second death—exclusion from participation in God’s final kingdom.

This encouragement balances warning and hope, assuring the church that faithfulness in the present leads to eternal reward.

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Historical-Literary Note

Unlike other churches in Revelation, Smyrna’s message contains no symbolic references to the Roman Empire. Understanding the historical context clarifies the passage. As we move through the remaining churches—next is Pergamum—we will see John employ more direct imagery referencing contemporary political realities.

Normally I aim to post something on Revelation each Monday. But as I’ve been preparing, it became clear that the seven messages to the churches in Revelation 2–3 are too rich to cover all at once. To try to tackle both chapters in a single post would either oversimplify or overwhelm. Instead, I’ll take the next seven posts to lean into each church’s message in turn, beginning with Ephesus.

Last week I mostly refined some earlier essays, written when I had stepped back from fiction-writing projects (which I still hope to submit for publication one day). But even then, I was already planning this series.

Yes, we could do a “Sunday school level” reading of these passages. That’s not an insult—those readings are still valid. But when we interrogate the text more deeply, John (and ultimately Jesus) is saying much more. These letters are not abstract theology; they are a coded critique of Rome, particularly targeting the emperor Domitian’s claims to divine power. Think of it as John’s way of saying: “This guy Domitian? He’s a fraud—and I’ll show you why.” (Bauckham, 1993, The Theology of the Book of Revelation, p. 35).

Present Reality, Prophetic Word

Revelation 2–3 primarily addresses the present situation of first-century churches in Asia Minor. These are not just predictions about the future but prophetic words calling real congregations to faithfulness in their context (Aune, 1997, Revelation 1–5, p. 119). That said, eschatology is never absent. Every prophetic passage in Scripture has both immediate and forward-looking dimensions, pointing to God’s ultimate restoration.

The City of Ephesus

We begin with Ephesus, a major urban center in the Roman province of Asia, located in modern Izmir Province, Turkey. A strategic hub on trade routes, Ephesus was a crossroads of commerce and culture, home to the Temple of Artemis—one of the Seven Wonders of the Ancient World—and later the Library of Celsus, a symbol of Roman intellectual power (Strabo, Geography 14.1.22–23; Keener, 2019, Revelation, p. 105). The city’s prominence is evident in the New Testament, where Timothy pastored (1 Timothy 1:3) and Paul’s ministry sparked a riot due to its threat to the Artemis cult’s economy (Acts 19:23–41; Trebilco, 2004, The Early Christians in Ephesus, p. 88).

The cult of Artemis Ephesia was central to the city’s identity, emphasizing fertility and childbirth alongside the goddess’s traditional associations with the hunt, moon, and virginity (Friesen, 1993, Twice Neokoros, p. 53). While women held significant roles as priestesses, male civic leaders also controlled the temple’s economy, making claims of female dominance overly simplistic (Trebilco, 2004, p. 27). Rituals, including young girls publicly dedicating their virginity to Artemis, could be disruptive. Paul’s instructions in 1 Timothy 2:12 (“I do not permit a woman to teach or exercise authority…”) likely addressed these cultural dynamics, countering pagan practices spilling into Christian worship rather than issuing a universal prohibition on women in leadership (Fee, 1988, 1 and 2 Timothy, Titus, p. 72).

Roman influence was pervasive, with Ephesus designated a neokoros (temple warden) for the imperial cult under Domitian (AD 81–96), who demanded loyalty displays like emperor worship (Friesen, 1993, p. 29; Thompson, 1990, The Book of Revelation: Apocalypse and Empire, p. 133). This context shaped the church’s challenges, as they navigated a city steeped in pagan and imperial ideology.

Structure of the Letters

All seven letters follow a recognizable prophetic oracle pattern, echoing Old Testament forms like Amos 1–2 (Aune, 1997, p. 119):

• Addressed “to the angel of the church in…”
• Introduced with “Thus says…”—a prophetic signal akin to “Thus says the Lord” (e.g., Isaiah 7:7).
• Jesus speaks directly, often echoing imagery from the vision of Christ in Revelation 1.
• A call to repent (except for Smyrna and Philadelphia).
• A warning of consequences if they refuse.
• A closing exhortation: “He who has an ear, let him hear what the Spirit says…” (cf. Mark 4:9).

The Spirit and the risen Christ are closely bound in these messages, emphasizing their divine authority (Bauckham, 1993, p. 14).

The Message to Ephesus (Revelation 2:1–7)

“To the angel of the church in Ephesus write: The words of him who holds the seven stars in his right hand, who walks among the seven golden lampstands…”

Jesus commends the Ephesians for their works, toil, endurance, and refusal to tolerate evil. They tested false apostles and exposed them, likely itinerant teachers claiming apostolic authority (cf. 2 Cor 11:13–15; Beale, 1999, The Book of Revelation, p. 229). They endured suffering for Christ’s name without growing weary, a testament to their resistance to pagan and imperial pressures in a hostile city.

But—he warns—they have “abandoned the love you had at first.” If they do not repent, their lampstand will be removed. This rebuke is often read as a loss of spiritual fervor (Mounce, 1997, Revelation, p. 74), but in context, it likely refers to self-sacrificial love (agape). The Ephesians resisted paganism faithfully but may have become rigid, losing the generous, Christlike love that first defined them (Koester, 2014, Revelation, p. 239; cf. John 13:35). My professor, Dr. Andy Johnson, suggested “remove” could mean “re-move” (relocate, as in Ezekiel 10–11), though the harsher reading—loss of divine presence or witness—fits the warnings later in Revelation (Johnson, 2001, unpublished lecture notes).

Lampstands and Stars

Jesus identified the lampstands as the churches (Revelation 1:20), symbolizing their role as bearers of divine light. The seven stars are more provocative. Domitian minted coins depicting his deceased infant son holding seven stars, symbolizing cosmic power and deification (Koester, 2014, p. 241). In Roman imagery, the stars—representing the seven known heavenly bodies (Sun, Moon, Mercury, Venus, Mars, Jupiter, Saturn)—signified rulership over creation. By claiming Christ holds the stars and walks among the lampstands, John boldly declares that Jesus, not Domitian, has authority to sustain, move, or remove his church (Friesen, 2001, Imperial Cults and the Apocalypse of John, p. 153).

Commendation and Rebuke

The Ephesians’ “works” likely refer to their active, nonviolent resistance to pagan influence, such as refusing to participate in trade guilds or imperial festivals that required token acts of worship (e.g., offering incense to the emperor; Beale, 1999, p. 229). Their endurance reflects the pressure of living in a city where the imperial cult and Artemis worship were economically and socially dominant.

The rebuke for abandoning their first love suggests a community that, in its zeal for doctrinal purity, may have neglected the communal love central to Christian identity. Without returning to this, their witness risks becoming ineffective, symbolized by the removal of their lampstand.

Who Were the Nicolaitans?

Jesus commends the Ephesians for rejecting the Nicolaitans, a group also mentioned in Pergamum (Rev 2:15). Their identity is uncertain—some patristic sources link them to Nicolaus of Acts 6 (Irenaeus, Against Heresies 1.26.3), but this is unlikely. The name nikolaiton (“he conquers the people”) may parallel the imagery of Balaam and Jezebel, who later symbolize seductive false teaching (Rev 2:14, 20; Aune, 1997, p. 148). The Nicolaitans likely advocated cultural accommodation, such as eating food sacrificed to idols or participating in imperial cult practices, which threatened the church’s distinctiveness (Beale, 1999, p. 232).

The broader issue is the danger of compromise. How much can Christians engage with non-Christian culture without diluting their faith? John’s answer is uncompromising: openness cannot excuse lazy faith. The church must remain a distinct kingdom of priests serving God (Friesen, 2001, p. 171).

The Promise

Jesus concludes:

“To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God.”

This promise evokes Genesis 3:22–24, where Adam and Eve were barred from the tree of life after the Fall. Now, those who conquer—through faithfulness, not violence (Rev 12:11)—will eat from the tree, signifying eschatological restoration and eternal life (Bauckham, 1993, p. 166). The term “paradise” (paradeisos), a Persian word for a royal garden, points to God’s renewed creation in Revelation 22:2 (Koester, 2014, p. 242). The end of the story brings us back to the beginning, but redeemed.

Looking Ahead

Tomorrow we’ll continue with the message to Smyrna, exploring its call to faithfulness amidst persecution.

Sources

• Aune, David E. Revelation 1–5. Word Biblical Commentary, 1997.
• Bauckham, Richard. The Theology of the Book of Revelation. Cambridge University Press, 1993.
• Beale, G.K. The Book of Revelation. New International Greek Testament Commentary, 1999.
• Fee, Gordon D. 1 and 2 Timothy, Titus. New International Biblical Commentary, 1988.
• Friesen, Steven J. Imperial Cults and the Apocalypse of John. Oxford University Press, 2001.
• Keener, Craig S. Revelation. NIV Application Commentary, 2019.
• Koester, Craig R. Revelation. Anchor Yale Bible, 2014.
• Mounce, Robert H. Revelation. New International Commentary on the New Testament, 1997.
• Thompson, Leonard L. The Book of Revelation: Apocalypse and Empire. Oxford University Press, 1990.
• Trebilco, Paul. The Early Christians in Ephesus from Paul to Ignatius. Eerdmans, 2004.