[Narrator:] The Greek island of Patmos in the
Aegean Sea is a place of rugged beauty. The pace of life here is unhurried, a reminder
of less complicated times. The inhabitants of these 32 square miles live peacefully in
surroundings that are viewed by many as sacred. With a local population of about 3,000 people,
there are some 400 churches on this tiny island. At the end of the first century A.D.,
it was here that the biblical writer John saw the extraordinary visions
that became the book of Revelation. He wrote down what he saw and sent it as
a letter to seven churches in Asia Minor. [David Frankfurter:] Seven is the operating
number, the perfect number, all the way through the book of Revelation. It’s a progressive
unfolding of one seven after another—seven bowls, seven lampstands, seven trumpets—so that the—seven
is dominating the book. It’s a heavenly number. [Craig Evans:] Letters are written to seven
churches because—instead of eight or nine or only five—because seven is a very
significant number, especially in the Jewish world. The significance of which is
inherited by the Christian church, and we see it reflected here in the book of Revelation.
[Harry Maier:] John is dealing with a situation in which these churches—
some of them, but not all of them, but some of them seem to be really accommodating the Roman Empire, and he wants
to stir them up and get them to be resistant. Walking along these quiet Aegean shores, you
have little sense that the 21st century with all of its technological wizardry has arrived. Hello, I’m David Hulme. And I invite you to journey along with us today
as we investigate a centuries’ old mystery—a cryptic message that’s still relevant today though it was given to
distant peoples a long time ago. Most people who come here to Patmos are seeking respite
from the rush of everyday life. But despite outward appearances, this island speaks to
the future of all humanity. For it was here that a series of apocalyptic visions was given. [Narrator:] Our story begins over 1900 years ago when a lonely prisoner in Roman
exile put down in writing images that have haunted the imagination ever since. It was the Apocalypse or the book of
Revelation—the account of a remarkable series of visions from God given to a man named John.
Today, most scholars say that he was simply John of Patmos, but some early traditions
tell us that he was John the apostle, the last surviving disciple of Jesus’ original twelve. All the great themes are present: good and evil; reward and retribution;
and the ultimate hope of peace and order beyond impending global chaos. A detailed presentation about this book would
take hours, and we can only speculate about some of the future images contained in its pages. So
in today’s program we’re going to focus on some messages in the early part of the book—messages
that are personal and that reflect Jesus Christ’s concern for His people down through time. We’ll
review some vital messages given to those early followers in the first century and see
what relevance they have for us today. [Evans:] What is forgotten is that these seven
churches existed in the first century almost side by side, and so they were faced with the same
challenges—different challenges and problems then. And I think you don’t have to be an expert
in church history to recognize that those kinds of problems, those kinds of challenges, recur in
church history and are present even today in the 21st century here and there around the world. [Narrator:] Scholars believe that the apostle John wrote the book of Revelation
around 96 A.D. John’s perspective was unique. From the beginning of Jesus’ ministry, he had been present; he had
seen the miracles; he had personally heard the parables and discourses from the lips of
Jesus Himself. He had seen the Son of God die a terrible death. Humanly speaking, John was
closer to Christ than anyone. In fact, they had such a close relationship that Jesus asked John to
care for His mother, Mary, after the crucifixion. In the years following Jesus’ resurrection
and the beginning of the New Testament Church, John experienced something else—something
shocking and disturbing. He watched in sadness as the initial enthusiasm of the Church
diminished. Though it grew in numbers, the Church faced serious challenges. [Narrator:] Some three decades before John’s imprisonment
on Patmos, the Roman emperor Nero had burned Rome, subsequently blaming the followers of Jesus who
were viewed as a sect of the Jewish faith. This false accusation led to extreme
persecution, and many died horrible deaths. The spread of the Church’s influence led a later emperor,
Domitian, to begin another round of persecution. According to the ancient Greek writer
Philostratus, islands such as Patmos were full of exiles during the reign of Domitian,
and it seems that John was one of them. All of this is background to John’s detention
here. By the 90s A.D. he was old and probably wondering how much longer he was going to
live. He was no doubt concerned by the decline of the Church and left pondering its future.
It was then that the stirring, but turbulent apocalyptic visions were given to him. It’s often
thought that the book of Revelation is John’s message, but the introduction says otherwise. [Narrator:] “The Revelation of Jesus Christ, which God gave unto Him,
to show unto His servants things which must shortly come to pass; and He sent and signified it by His angel
unto His servant John” (Revelation 1:1). John was exiled to this Roman prison island
because he refused to compromise his belief and practice as a follower of Jesus. Exile was
a common punishment for those judged guilty of promoting what was thought to be a superstition.
Exile could mean being cut off from family and friends for the rest of your life. [Narrator:] In the first century escape from Patmos was nearly impossible.
The mainland was 14 hours away by boat. But in John’s case, the emperor Nerva, who succeeded
Domitian, released all exiles in 96 A.D. Once again a free man, John wrote down
the entire Apocalypse and prefaced it with Jesus’ personal message to each of seven
churches. What’s said in each of those messages is a combination of commendation, complaint
and correction. They’re messages to people struggling to live according to Jesus’ teaching
and example, and that’s why these messages to the seven churches are so relevant for us today. [Narrator:] “John, to the seven churches in Asia . . . . I . . . was on the island of
Patmos because of the word of God and the testimony of Jesus. On the Lord’s Day I was
in the Spirit, and I heard behind me a loud voice like a trumpet” (Revelation 1:4, 9–10). But why were these seven churches singled out from
all the other congregations in the Roman Empire? [Hulme:] The seven cities mentioned in the book of Revelation likely
symbolized all of the Church at that time—seven being a biblical number for completeness. The seven individual cities named
were some of the largest in the Roman Empire. They were on what was probably an ancient mail route
and network of Roman roads. Letters were probably delivered following the circular route beginning
at Ephesus, going north to Smyrna and Pergamum, then southeast to Thyatira and Sardis, and
along the major river valley to Philadelphia and on to Laodicea. From there the route
was completed back at the coast in Ephesus. [Narrator:] Ephesus was one of the crossroad
cities of the Greco-Roman world. For centuries it had been at the end of the royal road
connecting to the Far East, its port facilities making it a wealthy cosmopolitan center.
Because of its location travelers from Rome and Palestine often included a stop in the city.
It was named capitol of the Roman province of Asia by Caesar Augustus in 29 B.C. An estimate
of the population by John’s time says that its 200,000 inhabitants made it the third largest
city in the empire, after Rome and Alexandria. Not surprisingly Ephesus was also an important
place for Paul on his travels. He lived here for about three years in the 50s A.D., and in the
city’s rich cultural atmosphere, the Church took strong root and Paul’s teaching became well known.
But it wasn’t without religious opposition because the city also housed the temple of Artemis,
one of the seven wonders of the ancient world. [Hulme:] Visitors arriving at Ephesus by sea would
catch sight of the magnificent temple dominating the shoreline to the north of the present
city. According to the Roman author Pliny, it took 120 years to build and was more
than three times the size of the Parthenon in Athens. Of its 127 columns, only a few
remain now in other buildings. Four of them, made from green jasper, provide major support
inside the Hagia Sophia Museum in Istanbul. The city of Ephesus held the prestigious
title of “neokoros” or “temple guardian,” which meant it was considered the
protector of the shrine of Artemis. Here in this low-lying area is where
the temple of Artemis once stood until destroyed by the Goths in 262 A.D. It was the
reason so many visitors came here, including Roman emperors. Artemis was known as the Great
Earth Mother Goddess or to the Romans as Dianna. [Narrator:] Artemis was a goddess of fertility
depicted with either multiple breasts or a collection of bull’s testicles, symbolizing life
and vitality. Statues of the goddess that have been discovered also show various mystical devices
thought to be linked with magical ceremonies performed at Ephesus. For the Ephesians the cult
of Artemis was the center of religious life. Popular belief said that her image had fallen down
from the sky—a gift from the gods. Every year the statue was taken from the temple and paraded along
the Via Sacra, or Sacred Way, that circled the city. As Artemis was carried along one of the main
streets, she passed many graves and mausoleums and was thought to impart renewed life to the dead.
In this kind of environment, the worship of idols was bound to become an issue for anyone who
responded to the teaching of Paul and John. And like many modern port cities, Ephesus had
other problems, including sexual immorality. Here on another main street is an interesting
indication of the moral laxity that once prevailed here. This is a sign carved on the pavement.
Here we have a lady, maybe the goddess Aphrodite, a foot, a cross and a heart. The idea
being that if you wanted to find love, you should point your foot in the direction
of the cross—the crossroads at the end of the street—where you’d find love in a brothel.
So between immorality and idolatry, this was
not an easy place for followers of the Way. [Hulme] By the end of the first century when the apostle John was apparently
living here in Ephesus, another challenge to belief had come to the fore. There was increased social pressure to worship the
Roman emperors and their cult. The emperors had been made into objects of worship much earlier,
but in 89 A.D. Ephesus was made “neokoros” or “guardian” of the imperial temple in Asia. [John Gager:] Emperor worship is a really interesting phenomenon, and the
evidence that we have today suggests that it was—that it varied tremendously according to locality. In some
places for local political and—and usually economic reasons, a greater emphasis would be
placed upon the ruler cult, the emperor worship, and in other places it seems not to have caused
much—much of a stir at all. We do know that in the book of Revelation that there in Asia
Minor—and there is independent evidence to support this—that in Asia Minor in certain places,
the ruler cult, emperor worship, was important, and there it appears that this caused difficulty
for some members of early Jesus’ communities, that they experienced some kind of persecution. These are the ruins of the temple of the Flavian Sabastoi, which the city
had requested to build in honor of Domitian and other Flavian emperors. Domitian agreed and made the city protector
of the imperial cult. This elevated the city’s status with others around, but it caused
problems for John and the early believers in that the city’s fathers here questioned
their primary allegiance. The message to the first of the seven churches then begins this way: [Narrator:] “To the angel of the church in Ephesus write,
‘These things says He who holds the seven stars in His right hand and walks in the midst of the seven golden lampstands’” (Revelation 2:1). In the original Greek the word for “angels” seems to signify the leader
of the church. Here then is a message for the Ephesian believers from their Master. He’s the One who’s holding all seven
leaders in His hand and walking amongst the golden lampstands or congregations. [Narrator:] “‘I know your works, your labor, your
patience, and that you cannot bear those who are evil; and that you have tested those who
say they are apostles and are not, and have found them liars; and you have
persevered and have patience for My name’s sake, and have not become weary”’” (Revelation 2:2–3). In the early years the Ephesian church was characterized by zeal, by
its patience in trying circumstances, and by devotion to good works. They’d even been willing to question
the authority of some wandering teachers who claimed to be apostles but came with false
doctrine. They were commended for this, but John’s letter also had some words of warning. [Narrator:] “‘“Nevertheless I have this against you, that you have left your
first love. Remember therefore from where you have fallen; repent and do the first works, or else I will come
to you quickly and remove your lampstand from its place—unless you repent”’” (Revelation 2:4–5). This church had become affected by the character surrounding society.
Now 40 years or more later than Paul and his helpers had taught here, their enthusiasm had grown noticeably less. It
can happen to all followers of the Way. What they needed to do was to wake up, to change,
to remember their first commitment and their excitement about it. The Ephesian church
had demonstrated that it could hold fast. [Narrator:] “‘“But you have this in your favor:
You hate the practices of the Nicolaitans, which I also hate”’” (Revelation 2:6). Apparently the Ephesians were still able to tell the difference between
right and wrong with respect to the group called the Nicolaitans. They were likely the followers of a man named Nicolas
who taught that it was okay for believers to still commit acts of immorality. And this would have
been convenient for those who wanted to compromise with surrounding society. The Ephesian church then
had grown a little bit weary but had not given in completely to the pressure to compromise their
high ideals. This first message then ends with a warning and a promise to all believers. [Narrator:] “‘“He who has an ear, let him hear what
the Spirit says to the churches. To him who overcomes, I will give to eat from the tree of life, which
is in the Paradise of God”’” (Revelation 2:7). The person who overcomes their desire
to compromise is being faithful to God’s standards. The promise that’s held out to those
who do overcome is to eat of the tree of life, which would gain eternal life. The reason that these
messages are so important is that they apply universally to all followers of the Way. [Narrator:] The next city on the circuit, Smyrna, was about 40 miles
to the north. It’s known today as Izmir, the most significant port on the Aegean Turkish coast. The modern port city
is a manufacturing center and the heart of vibrant trade for the surrounding area. The local bazar
gives a clue to the diversity of goods bought and sold here. In fact, the city has a long history
as a port and place of trade with its first settlement dated in the third millennium B.C. In Roman times Smyrna presented real problems for the early Church.
These are the ruins of the city once it had been reconstructed by the emperor Marcus Aurelius in about 178
A.D. after an earthquake. So even though these ruins are dated about 80 years after the writing of the book of
Revelation, they do give a feeling for the dominance of Rome here.
Smyrna vied with Ephesus for imperial favor by promoting emperor worship. So this would have
been a difficult place for believers to live in. Added to that was economic disadvantage and
persecution by the local Jewish population. So the church here was really having its faith tested. [Narrator:] “And to the angel of the church in Smyrna write: ‘These
things says the First and the Last, who was dead and came to life again: “I know your works, tribulation
and poverty (but you are rich), and I know the blasphemy of those who
say they are Jews and are not, but are a synagogue of Satan”’” (Revelation 2:8–9). [Narrator:] Smyrna was a city of 75 to 100 thousand, the 14th
largest in the empire. It was obviously proud of its devotion to Rome. It was the first city in Asia to build
a temple for Thea Roma, the goddess of Rome. In 23 A.D. Smyrna had been allowed to
erect another temple to Caesar Augustus, his mother Lydia and the Roman Senate. Three
years later it was named temple guardian for the cult of Tiberius. By the 90s A.D. when John
was in Ephesus, the confrontation between church members and the supporters of the Roman
authorities had become clearly focused. As long as the Church was considered
a sect of Judaism by the Romans, they were not required to worship the emperor and
were allowed to keep the Sabbath. But once the Jews began to turn in the followers of Jesus,
naming them as non-Jews to the authorities, persecution soon set in. Now it became a
question of who was lord, Caesar or Christ. In this context, the emperor Domitian had
required people to call him “our lord and god.” So the message to the church at Smyrna
was one of holding fast despite persecution. [Narrator:] “‘“Do not fear any of those things
which you are about to suffer. Indeed, the devil is about to throw some of you into
prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and
I give you the crown of life”’” (Revelation 2:10). [Frankfurter:] It could mean that some
people were thrown into jail for being obstreperous in a—in an environment which is
already fairly hot. The Roman administration tended to be quite strict in many places. This was a time of intense persecution, and some would even have
to die for their faith. What the church needed here was encouragement to be strong and to be fortified despite
difficulties they faced. There are times when we all have to stand up and be counted for
what we believe though it might be inconvenient and unpopular. The message here then concludes
with a hopeful word of encouragement to all who have to suffer for their faith. [Narrator:] “‘“He who has an ear, let him hear what the Spirit
says to the churches. He who overcomes will not be hurt at all by the second death”’” (Revelation 2:11).
Those who remain faithful will not be hurt by the second death.
The book of Revelation refers to this elsewhere as what happens to people in the final judgment when they’re
cast into a lake of fire. But the Bible says that those who are faithful to Christ will
not suffer the second death. They will be a part of the first resurrection and live forever. [Narrator:] From Smyrna John’s letter would have been take north
about 68 miles to Pergamum or Pergamos, the ancient capitol of the province of Asia. This 1,000-foot cone of rock dominates
the countryside. Here towering over the modern Turkish city of Bergama are the ruins of
Pergamos once a city of 120,000 people, the sixth largest in the Roman Empire. The amphitheater was the steepest in the Greco-Roman
world and seated about 10,000 spectators.
This was once the temple of Athena, the most celebrated shrine in the
city, and it led to the famous library of Pergamos which housed 200,000 volumes—scrolls and books—many of those books
written on thin animal skin or parchment, a word that comes from the name of this city, Pergamum.
[Narrator:] Pergamum was known for its high level of culture, including early
elements of what we know today as the medical arts and psychotherapy. Here’s where the Asclepium once stood. It
was a medical center named after Asclepius, the Roman god of medicine and healing. People
came here from all over the known world for help with their physical ailments. The city had
a long history going back as far as 800 B.C. During the first century Pergamos became a
primary center for emperor worship. It began in 29 B.C. with the erection of a temple to Caesar
Augustus. These are the ruins of the temple of Trajan. Trajan was the emperor from 98 to 117
A.D. So for the church member living in this city, idolatry and state pressure to conform would
have provided a great temptation to compromise. [Narrator:] Pergamum was also famous for the altar of Zeus. In the 19th century it was removed stone by stone
and sent to Berlin where today it is on display in the Pergamum Museum.
It may have been what John referred to in the letter to Pergamos as Satan’s seat. [Evans:] The seat of Satan could be referring to either leadership among
the synagogues themselves or possibly a government seat in the context of the Roman Empire or more locally Asia Minor.
That—and this is one of the reasons why some interpreters think the book of Revelation
is written in the 90s during the time of Domitian persecution of the Christian movement. [Narrator:] “And to the angel of the church inPergamos write: ‘These things
says He who has the sharp, two-edged sword: “I know your works and where you dwell, where Satan’s throne is. And you
hold fast to My name, and did not deny My faith, even in the days in which Antipas was my
faithful martyr, who was killed among you—where Satan dwells”’” (Revelation 2:12–13). It’s thought that Antipas was the first follower of Christ
to be martyred here in Pergamum. During Domitian’s reign, it’s said that he suffered a gruesome fate being
slowly roasted to death in a bronze kettle. The message to Pergamum continues: [Narrator:] “‘“But I have a few things against you, because you have
there those who hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of
Israel, to eat things sacrificed to idols and to commit sexual immorality. Thus you have also
those who hold the doctrine of the Nicolaitans, which thing I hate. Repent, or else I will come
to you quickly and will fight against them with the sword of My mouth”’” (Revelation 2:14–16). The reference to Balaam is to an Old Testament event in which were pagan
priests cunningly tried to get the children of Israel to go against their God by involving them in idol worship and sexual
immorality. This explains the second mention in the book of Revelation to the Nicolaitans.
But what about those who would follow Christ today? The message to the church at
Pergamos is rounded out with advice for those caught in similar situations. [Narrator:] “‘“He who has an ear, let him hear what the Spirit says to the
churches. To him who overcomes I will give some of the hidden manna to eat. And I will give him a white stone and on
the stone a new name written, which no one knows except him who receives it”’” (Revelation 2:17). So we see again a need to be faithful and to overcome with Christ’s help.
So far the messages to the churches have been consistent. We’ve seen commendation, complaint and correction. The
lessons that the first-century Church was asked to learn we all have to learn. Each letter ends with
“He who has an ear to hear, let him hear what the Spirit says to the churches.” So whether we live
in the first century or the 21st century, these messages are universal—they’re for all of us. [Evans:] I think the book of Revelation should be taken very, very seriously
even if we struggle to interpret it because of the symbolism, and even if at the end of the day we’re not
real sure what it all means. I think it should not be dismissed as some sort of an allegory
that—whose meaning really doesn’t matter. But I think it should be taken very seriously. [Narrator:] The next letter is written to the church at Thyatira.
From Pergamum it’s about 28 miles east to the sports city along the circular mail route. Here in the center of modern-day city of Akhissar are all that’s
been uncovered of ancient Thyatira—just these few scattered ruins. We know from inscriptions that this city had many
trade guilds. Some of them were associated with the textile business. Particularly wealthy was
the dyers guild. An early member of the Church, Lydia, came from this city. She is associated
with the apostle Paul, and she sold purple dye and purple cloth. Another guild was involved
with bronze or brass making, and brass is mentioned in the opening statement to this church. [Narrator:] “And to the angel of the church in Thyatira write,
‘These things says the Son of God, who has eyes like a flame of fire, and His feet like fine brass: “I know your
works, love, service, faith and your patience; and as for your works, the last are more
than the first”’” (Revelation 2:18–19). Thyatira was also a center for emperor worship.
The emperor was viewed as Apollo in the flesh. Apollo was the sun god, and Jesus Christ is the Son
of God and was viewed by some as competition. But in spite of the difficulties here, the church is
commended for its love, its faith, its patience, but like some of the other churches in the
region it also had some things to change. [Narrator:] “‘“Nevertheless, I have a few things
against you, because you allow that woman Jezebel, who calls herself a prophetess, to teach and
seduce My servants to commit sexual immorality and eat things sacrificed to idols. And I gave
her time to repent of her sexual immorality and she did not repent”’” (Revelation 2:20–21).
The problem was that the Thyatiran church had become seduced by the pagan
society around them. This apparently involved sex and food offered to idols. Figuratively or literally, the deception is
labeled Jezebel, perhaps a reference to the Old Testament, wicked and idolatrous queen of Israel.
The message to Thyatira is direct and comes from Jesus Himself, and He doesn’t mince His words. [Narrator:] “‘“Indeed I will cast her into a sickbed, and
those who commit adultery with her into great tribulation, unless they repent of their deeds. I will kill
her children with death, and all the churches shall know that I am He who searches the minds
and hearts. And I will give to each one of you according to your works.”’” (Revelation 2:22–23). This is about a powerful passage that speaks to individual responsibility.
What we do privately and publicly really matters, and we’re all going to be judged according to what we do.
There were some in Thyatira who had not succumbed to the deception.
[Narrator:] “‘“Now to you I say, and to the rest in Thyatira, as
many as do not have this doctrine, who have not known the depths of Satan, as they say, I will put
on you no other burden. But hold fast what you have till I come”’” (Revelation 2:24–25).
The phrase “the depths of Satan” is probably a reference to a gnostic
idea that in order to overcome Satan, one had to experience evil deeply. The Gnostics believed that the
body was made of matter and therefore evil, and thus the breaking of spiritual laws was
of no consequence. This led to an attitude of licentiousness and an anything goes approach to
life, much like we see in the world today. The letter to the Thyatiran church ends this way: [Narrator:] “‘“And he who overcomes, and keeps My works until the end,
to him I will give power over the nations—‘He shall rule them with a rod of iron; they shall be dashed to pieces like the
potter’s vessels’—as I also have received from My Father; and I will give him the morning star. He
who has an ear, let him hear what the Spirit says to the churches”’” (Revelation 2:26–29).
The message to Thyatira was powerful, corrective and
encouraging. It’s a message we’d all do well to heed. [Narrator:] The next city on the ancient mail
route was about 25 miles southeast of Thyatira. It was the ancient Lydian capitol known as
Sardis. Sardis was a city of wealth and commerce, and because it was home to a large Jewish
community, it would have been a natural place for the early Church to take root. The apostle Paul’s
custom was to try to reach those in the synagogue first since they were scripturally literate. This is a large synagogue from the third century, indicating the strength
of the Jewish community. But also, here in the first century was a temple dedicated to Artemis—the same cult that
challenged the early Church in Ephesus. John was asked to write these words to the church here: [Narrator:] “And to the angel of the church in Sardis write, ‘These
things says He who has the seven Spirits of God and the seven stars: “I know your works, that you have a name that you
are alive, but you are dead”’” (Revelation 3:1). This congregation was thought to be
alive and active, yet by God’s standards, they’re as good as dead. So the message again
is very clear. The true follower of Christ must have a dynamic and active faith. It must
be more than just a show of righteousness, and that’s what the message here to this church
is, that you learn to be active and dynamic. And so what Christ says to this church is very strong. [Narrator:] “‘“Be watchful, and strengthen the things which remain, that
are ready to die, for I have not found your works perfect before God. Remember therefore how you have received
and heard; hold fast and repent. Therefore if you will not watch, I will come upon you
as a thief, and you will not know what hour I will come upon you”’” (Revelation 3:2–3).
But as in any congregation, there were a few who’d remained faithful,
and they were not forgotten. One with eyes like flame of fire would see who His true servants were. [Narrator:] “‘“You have a few names even in Sardis who have not
defiled their garments; and they shall walk with Me in white, for they are worthy”’” (Revelation 3:4).
Then follows the familiar promise for the active
and committed follower of Christ.
[Narrator:] “‘“He who overcomes shall be clothed in white garments, and
I will not blot out his name from the Book of Life; but 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”’” (Revelation 3:5–6).
Once again a plain and direct letter of correction, but also one
of encouragement for the Sardis church. They were reminded of the incredible future that lay ahead
of them, but they had to play their part. [Narrator:] From Sardis the mail route turns south
and east to Philadelphia. It was a commercial center at the foot of Asia Minor’s central high
plateau. The name Philadelphia means “brotherly love,” so called because the city was dedicated to King Eumenes
by his brother Attalus some 250 years before John’s time. This is the modern city of Alaşehir, the site of ancient Philadelphia. Philadelphia and Smyrna are the only
two churches of the seven that are not corrected for some major flaw. The church
at Philadelphia’s message begins with the speaker identifying Himself as Jesus Christ.
[Narrator:] “And to the angel of the church in Philadelphia write,
‘These things says He who is holy, He who is true, “He who has the key of David, He who opens
and no one shuts, and shuts and no one opens”: I know your works. See, I have set before
you an open door, and no one can shut it; for you have a little strength, have kept My word,
and have not denied My name”’” (Revelation 3:7–8). This signifies that when Jesus Christ makes a
decision, it has finality; it has power; and no human being can interfere with that decision. The
church here at Philadelphia had no outward show of spiritual power, yet they were humble; they
were faithful to God’s way of life. But there were problems here too. It seems that in the city
there were those who said they were religious, but who persecuted followers of the Way. [Narrator:] “‘“Indeed I will make those of the synagogue of
Satan, who say they are Jews and are not, but lie—indeed I will make them come and worship before your feet,
and to know that I have loved you. Because you have kept My command to persevere, I also
will keep you from the hour of trial which shall come upon the whole world, to test those
who dwell on the earth”’” (Revelation 3:9–10). The Philadelphians then would ultimately triumph
over their persecutors. This is a promise that’s held out and has application to the leaders in
all ages. It assures us of God’s involvement in our security—physical or spiritual—no matter the
circumstances. God is always ready to help us, but we have to be faithful, and we have to
continue to overcome. The believer must live as if every day is the last, and this is part
of the concluding message to the Philadelphians; the promise is that they will have eternal life.
[Narrator:] “‘“Behold, I am coming quickly! Hold fast what you have,
that no one may take your crown. He who overcomes, I will make him a pillar in the temple
of My God, and he shall go out no more. 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 out of heaven from My God. And I
will write on him My new name. He who has an ear, let him hear what the Spirit says to
the churches”’” (Revelation 3:11–13). The followers of Christ at Philadelphia
pleased God with their patience, their humility and their willingness to
obey. As a result, they’re promised an even closer relationship with God in His new world. [Narrator:] The seventh church on the mail route, Laodicea, was about
30 miles to the south. It was well known for its textile industry, for banking and the practice of medical arts. This city became famous for the beautiful black wool produced in the region.
Laodicea was the richest city in the area. It was also in an area of volcanic and seismic activity. For that
reason, there is evidence of warm-water springs nearby and a water supply heavy with mineral
deposits. About nine miles away at Hierapolis is the world-famous natural wonder known as
Cotton Castle or Pamukkale. Water springs with a high concentration of calcium have produced
these dazzling white cliffs. Similar thermal activity probably occurred at Laodicea. Somewhere near these ruins was a gymnasium, and it probably had a
thermal bath with naturally warm water bubbling up out of the earth. In fact, over here is an example of a water tower.
This tower probably fed most of the city, directing water through these pipes. Here on
the outside you can see the red clay pipe, but inside the calcium deposit which formed over time
and eventually, of course, that would have blocked the entire pipe. It’s archaeological finds like
these that help us better understand the message to the church at Laodicea. They’re the ones for
whom the most powerful correction is reserved. This last letter then ends with a
message to the compromising follower who’s lost sight of the right way to live. [Narrator:] “And to the angel of the church of the Laodiceans write,
‘These things says the Amen, the Faithful and True Witness, the Beginning of the creation of God: “I know your
works, that you are neither cold nor hot. I could wish you were cold or hot. So then, because you
are lukewarm, and neither cold nor hot, I will vomit you out of My mouth”’” (Revelation 3:14–16). As we have seen this is a place where underground springs produce lukewarm
water. Lukewarmness in the letter to the Laodiceans is a symbol for spiritual lethargy, and that’s clearly
not a characteristic of true followers. Laodicea was also a wealthy city. It’s
to the junction of several roads earning a great deal of trade. But wealth
also brought problems to this place. [Narrator:] “Because you say, ‘I am rich, have
become wealthy, and have need of nothing’—and do not know that you are wretched, miserable, poor,
blind, and naked . . . ’” (Revelation 3:17). Laodicea’s self-sufficiency masked an underlying
spiritual poverty. In a materially self-sufficient world, it’s all too easy to become a
spiritual Laodicean, and that’s the lesson from this city. But there is an antidote. [Narrator:] “‘“I counsel you to buy from Me gold refined in the fire, that you
may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes
with eye salve, that you may see”’” (Revelation 3:18). These commodities would have been well known
to anyone in Laodicea. Gold was a familiar item, but spiritual treasure—an uncompromising
commitment to God, tested under difficult circumstances—would have been difficult to
find amongst the lax followers in Laodicea. They were also told to put on white clothing, the
symbol of righteousness; and replace their old, black woolen clothing for which the city
was famous. This would have covered their spiritual nakedness. Finally, they were told
to buy eye salve; the city apparently made an eye salve. But what the church needed here more
than a physical remedy was the healing of its spiritual vision. The letter continues. [Narrator:] “‘“As many as I love, I rebuke and chasten.
Therefore be zealous and repent”’” (Revelation 3:19). The message is clear. Spiritual lethargy
needs correction, and the faithful are going to respond to such advice and change.
And God is always ready to help. The letter ends with a remarkable promise from Christ. [Narrator:] “‘“To him who overcomes I will grant to sit with Me on
My throne, as I also overcame and sat down with My Father on His throne”’” (Revelation 3:21). Now it’s time to summarize the messages to the seven
churches that John first heard on the island of Patmos. [Evans:] The seven letters give a very clear
indication that the author knows the cities and knows things about the cities. And—and
we know that he does know about these cities because of archaeological work, the discovery of
inscriptions, geographical aspects, topography. And—and so again, this is not allegory and fable
at work; it’s somebody writing to real places with real issues and writes with accurate knowledge.
All of these messages are urgent pastoral instructions for believers
in all ages. Five of the churches are corrected for compromise, and that compromise can come in various forms.
It might be negligence; it might be idolatry or sexual immorality. It could be self-indulgence
or self-sufficiency. The message is clear though, whatever the form of compromise it’s
unacceptable. The remaining two churches are told to hold fast to their convictions.
All seven churches are told to look to Jesus Christ for direction and guidance. [Gager:] And so for John it is literally a life-or-death issue—that
those followers of Jesus who are eating meat sacrificed to idols, who are turning their backs on the Commandments
are in mortal danger of losing their life when judgment is carried out in the very near future.
And so the fundamental message, it seems to me, of the gospel—of the book of Revelation is
keep the Commandments; keep yourself pure; keep yourself holy because only the holy and
the pure will be redeemed at the end of time. [Maier:] The seven churches are addressed
with the message to the faithful witnesses, and they’re to be faithful witnesses to a
whole way of living which is being in faithful discipleship of followers of the Lamb. The Lamb
who in Revelation is, I think, the crucified Jesus and who bears faithful witness and testimony to
God. And they are now being faced with a choice between inhabiting, if you will, the empire of
the Lamb or inhabiting the empire of Caesar, and the empire of Caesar is seen as an economically
exploitative, ecologically destructive and—and oppressive regime. And the followers of the
Lamb are those who come to the tree of life to receive water without price, who lay down
their lives for the witness to the gospel. These messages have something for all of
us. There are times when we all have to avoid going along with the wrong practices of
the world. God’s way is certainly a tough way, a difficult way, but when we follow
it, the rewards are unparalleled. Thank you for joining me on today’s
program. If you’d like to know more, perhaps ask questions or request a copy of
today’s program, please visit our website at www.vision.org. Until next time, I’m David Hulme.
