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Biblical References in Turkey

For your convenience, we have broken down the sites according to the list below:

INTRODUCTION TO SITES

In visiting the historical sties of the seven churches of Asia, we are doing more than the obligatory tourist visit to see the local ruins. We have the opportunity to step into the ancient world in which much of our New Testament was acted out. In other words we’re on Holy Land. It is a wonderful opportunity to learn more of what the world must have been like in Paul’s day, what the difficulties of the early church were, and understand more of the environment and culture into which the early church was born.

This material is not intended to provide a detailed history of each city. There are books available which do that. Neither is it intended to be a Bible commentary, commenting on every verse and phrase and brining some kind of application. There are a number of good commentaries available on the Book of Revelation. Neither is it a comprehensive archaeological guide. It is recommended therefore, that you buy a good contemporary guide book of relevant sites.

The scope of this material will only deal with those areas which have a particular bearing on the New Testament or the development of early Christianity. We will mention something form a city’s ancient history if it appears to have a bearing on the meaning of a particular verse. We will also pay particular attention to any archeological feature which might in some way help and enrich our understanding of the New Testament text. For this reason you may find it useful to have a New Testament with you. Top

EPHESUS

In New Testament times Ephesus was the fourth greatest city in the world (after Rome, Alexandria and Antioch). It was located at the mouth of Cayster River on the coast between Smyrna and Miletus. The fact that it was a magnificent and strategic sea port is hard to imagine today as the sea is now six miles from where it would originally have washed against the harbor walls. However, the continual silting up of the Cayster River eventually resulted in the demise of Ephesus as a port of importance.

Ephesus had been around for a long time. It was reckoned to have been founded around 900BC. We know that successive Roman emperors held Ephesus in great regard. A statue of Julius Caesar has been found at Ephesus. Mark Anthony and Cleopatra spent the winter of 33-32 at Ephesus; Nero rebuilt the stadium and for his efforts was commemorated by the Ephesians on a coin. Perhaps more than any though, it was Domitian (the oppressive emperor under whom John was exiled to Patmos) who made his presence felt at Ephesus. On Curetes Street a great altar and temple were erected to him.

The important influence by the Roman emperors on Ephesus should not be missed. This may have a bearing on how we interpret the Book of Revelation, particularly since if John was exiled to Patmos under the cruel of Domitian (AD 81-96). John may have identified him and his empire as constituting the threat to the church of his day.

Ephesus in the New Testament
Ephesus played a significant role in the world of the New Testament Church. The most significant references are of course Paul’s letter to the Ephesians, John’s letter to Ephesus in Rev 2 and the account of Paul’s three year ministry in Ephesus in Acts 19. Paul was superb strategist and saw the importance of planting churches in the main centers of the world of his times. Ephesus was one of the most important cities of his day, and as we might expect, it plays a large part in his ministry. Consider the following:

a) Ephesus as a centre of travel In Acts 18:19-21 the fact that Paul traveled from Corinth to Ephesus and then on from Ephesus to the number of times the early missionaries were coming and going to from Ephesus. The three Corinthian brothers Stephanas, Fortunatus and Achaius who were probably bringing Paul a letter from Corinth (1 Cor.. 7:1), came to Paul at Ephesus, 1Cor 16:17. Paul encouraged Timothy to stay in Ephesus for a while in order to keep false teachers in check, 1 Tim1:3f. And Paul wrote to Timothy in Ephesus that he was sending his trusty associate Tychicus to the city, Ephesus to allow him to come to Paul in Rome, and to carry Paul’s letter to Timothy. It was also Tychicus who carried Paul’s previous letter to Ephesians, Eph 6:21-22.

b) Ephesus as a centre of ministry Paul was often found heading to or from or actually working and living in Ephesus. We have already noted that in Acts 18:18-21 Paul stopped off here with Priscilla and Aquilla and left them there, perhaps to research and start a work. Paul’s third missionary journey focused on Ephesus itself, Acts 19. He saw it for the capital city it undoubtedly was, the chief city of Roman province of Asia, and the most significant commercial and religious centre of the area.

Paul started initially in the synagogue, as was his practice. However, after three months he moved from there and taught in the lecture hall of someone name Tyrannus, Acts 19:8-9. One manuscript adds that Paul did his instructing from 11am until 4pm. The lecture hall would most likely have been free then as lectures would have taken place in the cool of the morning and evening. While many in the city would be asleep during the heat of the day, Paul was busy was work.

He stayed in Ephesus for around three years, Acts 20:31. We are left in no doubt as to the success of the work both in the city itself and in the surrounding environs: so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. Acts 19:10 (NKJV). It is likely that Epaphras, a Colossian, Col 4:12, was converted at Ephesus at this time and returned to his native Colossae with the Gospel, Col 1:7. It would seem at this time that churches were also established in nearby Laodicea and Hierapolis, Col 4:13, 15, 16. Perhaps this is why Paul could write to the church at Corinth from Ephesus and talk of his plans to stay on at Ephesus until Pentecost because "a great and effective door has opened to me, and there are many adversaries." 1 Cor. 16:9 (NKJV)

There was a door of opportunity, but there was also many opponents. Paul mentioned in his letter to the Corinthians that if there was no resurrection that would have been the worth of his many sufferings, including fighting wild beasts at Ephesus, 1 Cor. 15:32. In Acts 19 we can see that opposition probably came from a number of sources: Jewish sorcerers and of course the craftsmen and silversmiths who stirred up a riot against Paul. Ephesus then was one of the most strategic cities in the expansion of Christianity in Paul’s day.

c) Ephesus as centre for significant people Many of the characters who played a significant part in the expansion of early Christianity found their way to Ephesus at some time or other. We have already mentioned the faithful Tychicus, who for the standards of the day, seemed to traverse the area with commuter frequency.

Paul traveled to Ephesus from Corinth accompanied by his good friends at Priscilla and Aquila, Acts 18:18-19. The couple stayed at Ephesus and a church was established in their home, 1 Cor. 16:19. They were also in the city at the right time to encourage and teach aright Apollo’s, the gifted and eloquent apologist from Alexandria who made his way to Ephesus to reason with the significant and influential Jewish community there, Acts 18:24-28. Priscilla and Aquila (after spending some time in Rome (Rom 16:3) could be found back in Ephesus we also meet Onesiphorus. He had often refreshed Paul and wasn’t ashamed of Paul’s chains, 2 Tim 1:16-18. Since Onesiphorus’ household is mentioned in 2 Tim 4:19, he probably came from Ephesus.

The apostle John according to well-attested tradition had a long association with Ephesus. According to Irenasus “John the disciple of the Lord, who leaned back on his breast, published the Gospel while he was resident at Ephesus in Asia “ (Against Heresies iii 1.2) It is also likely they John wrote his three epistles from Ephesus to the surrounding churches in Asia that may have been carried under from Patmos to Ephesus and from there taken to the other churches mentioned in Rev 2 and 3. Tradition also claims that John returned to Ephesus and probably lived the rest of his life there. According to Polycrates, Bishop of Ephesus at the end of the second century, John’s grave was in Ephesus.

Ephesus Today

Council Church
The third ecumenical council, which was held at Ephesus in 431 probably met at the so-called Church of the Virgin Mary. The council met to debate Nestorius and his teaching. Nestorius believed in emphasizing the two natures of Christ in the face of heretics who had insisted that Christ’s divine and human natures had merged who into one. When the council at Ephesus declared Mary to be the mother of God, (theotokos) he could not accept this and was denounced as a heretic.

Roman Harbor
As previously mentioned the harbor was prone to silting up and this factor very probably sounded the death knell for the future of Ephesus. It was a port city, a centre of commerce situated on the main trade route. Some think that one of the reasons why Paul sailed on to Miletus and summoned to Ephesian elders from there was because even at that time Ephesus was beginning to silt up, Acts 20:16. As can be seen today, the same fate met the harbor at Miletus also.

Arkadian Road
The main approach to Ephesus was from the harbor and then up the Arkadian Road. It must have been an impressive sight as travelers disembarked and made their way along this column-lined road to the heart of the city.

Theatre
Undoubtedly one of the most impressive structures in Ephesus. It could accommodate around 25,000. We don’t know how many people rushed into theatre on that riotous day of Acts 19:23f, but I was likely to have been many. That kind of sudden rioting was not an uncommon thing. Dio Chrysostom, who lived in western Asia Minor (the same area) a century later described an event which is worth comparing with Acts 19 A mob had gathered in a theatre to hear the case of a hunter-

Their wrath was terrible, and they at once frightened the men against whom they had raised their voices so that some of them ran about begging for mercy, while others threw off their cloaks through fear.
Euboean Discourse VII 25-26

In the second century there was a further disturbance at Ephesus when the bakers went on strike:

A more serious situation occurred at Ephesus where a strike of the “brotherhood” of the bakers was attended with so much “disorder and tumult” that action was taken by an official, probably the proconsul, who in order to prevent further violence, issued an edict forbidding the organization and also commanding the bakers “to obey the regulations made for the general welfare”.

In the light of the above accounts it is not difficult to imagine the ferocity of the silversmiths actions as a deadly combination of religious fervor and economic loss drove them to incite a riot against Paul and his friends.

Commercial Agora
It was in this area that the silversmiths who rioted against Paul would have had their shops. Note the close proximity to the theatre.

Houses on the Slope
These show the extent of sophisticated civilization in Ephesus around the time of Paul. There are some interesting wall paintings to look out for, depicting scenes from the most popular contemporary theatre plays. Paul actually quotes from Thais a play by Menander in 1 Cor. 15:33: “Bad company corrupts good character”. This shows how important contemporary art was in society and also how willing Paul was to draw illustrations from the secular arts.

Temple of Domition
This temple, if the findings of latest archaeological research prove accurate, give us an idea as to the extent and intensity of Emperor worship in the city. The temple was dedicated to the worship of Vespasian, Titus and Domitian. Vespasian and Titus both persecuted the Jews and Titus ransacked the Jerusalem temple. There was a terrible persecution of Christians during there times too. All those who refused to worship the deified Roman emperor came under this persecution. Since Ephesus was not only the keeper of the Artemis Temple but was most probably a centre for emperor cult worship, it is not difficult to imagine that Christians here would have felt the pressure intensely.

Many scholars in the light of this, interpret Rev 13 as John denouncing the Emperor worship cult. Since worship of the emperor was system that daily life, John, in his writing was denouncing the whole system that daily life and activity rested on. John’s vision declared that Rome-the beast from the sea-was not ruled by divine emperors, it was in fact satanic. The local aristocracy-the beast from the land-led the way in worshipping the emperors. John’s vision condemned the whole Roman system as corrupt and satanic. This is one reason why Revelation would have been written so cryptically-John was writing sedition!Top

ENVIRONS

Temple of Artemis
It is hard to imagine that the seemingly insignificant clutter of stones lying a mile and a half from the main centre was at one time ranked as one of the seven wonders of the world. The temple of Artemis was one of the factors that made Ephesus as a city famous and prestigious in the ancient world. When it was rebuilt after a fire in the fourth century BC it was reputed to have been the largest structure in the Hellenistic world and the first building of this size to be built entirely of marble.

To understand the riot of Acts 19 we need to understand the importance which the Temple had in the life of the city. It was a place of asylum. It was used as bank where the wealthy could safely deposit funds in its sacrosanct shelter. But more than anything else the city was described as Keeper of the Temple, a very prestigious title which an Ephesian would have been proud of. Further, as the city magistrate told the mob, Ephesus could also lay claim to a divine accreditation of the Artemis cult because of the stone which bore her image that had fallen from the sky, Act 19:35. There is little doubt that this would have been a meteorite, similar to ones attested for others temples, and regarded as a divinely sent image.

John may well have had the Temple of Artemis in mind when the Ephesians who would overcome were promised the right to eat form the tree of life, Rev 2:7. This expression has obvious Old Testament roots which Jewish Christians in Ephesus would immediately understand and relate to. However we much bear in mind the essentially pagan setting of the churches in Asia. What would this symbolism mean to a converted pagan? It seems that within the religious cult of Artemis there was the symbolism of a tree. It was not uncommon for ancient religious shrines to be centered around a particular tree. Originally on the site of the Temple of Artemis there may have been a sacred tree. An altar was built under it and eventually through the years elaborated until eventually the tree was replaced by the temple structure. Coins from Ephesus often bore the image of a tree and this has at times been the symbol of the city. John may well have been using the phrase “tree of life” as a symbol in stark contrast to the dead, lifeless tree of the Artemis tradition. Top

SMYRNA

Like many sites today, Smyrna can be something of a disappointment for those who might expect Ephesus type ruins at every site. The site of Smyrna has been continuously occupied until the present day with the modern city of Izmir, meaning that there is relatively little to see of old Smyrna today. In New Testament times Smyrna was the terminus of a major trade route into the interior passing through Sardis. It had a population of around 100,000.

Smyrna in the New Testament
The only references to Smyrna in the New Testament are in Rev 1:11 and 2:8. While there is little left of archeological ruins, the letter in Revelation tells us a lot about the city and it’s church.

In 2:8 we read that These things says the First and the Last, who was dead, and came to life:  This is obviously a reference to the resurrection of Jesus. But Smyrna was also well known for the time in its history when it “died” and was reduced to a scattering of villages for many years but whose fortunes changed drastically and it “came to life again”. It was rebuilt to such a degree that it was often referred to as a jewel or a crown. It was even likened to the Phoenix. John may well have been employing local, well-known imagery to communicate God’s truth.

The “crown of life” is promised to those who have been faithful, 2:10. In Ancient literature relating to Smyrna, references to crown imagery occur frequently. Some have described the beauty of Smyrna and saw it as like a crown arising out of the sea and topped by its battlements. There are also references to the crown in the context of the victors wreath at the games, the crown of special office and the crown given to a visiting dignitary. The interesting thing about the crown mentioned in 2:10 is that rather than the coming dignitary being given a crown by the people, it will be the coming Christ who will award an imperishable crown of life to those who are faithful.

Smyrna Today

State Agora
The only remaining structure from our period. This was one of the centers of trade in the ancient city.

Battlements
From the battlements we can get a very impressive view of what is essentially the same geographical terrain as ancient Smyrna.

Izmir Museum
The museum is well worth a visit, exhibiting finds from Smyrna, and other ancient cities in Asia Minor. Top

PERGAMUM

Pergamum is probably the most dramatic city in terms of situation. It’s citadel was on a hill 900 feet above the surrounding plain. Someone called it “the most spectacular city in Asia Minor”. Around the New Testament period it would seem that while Ephesus was possibly superior in terms of commercial trading centre, Pergamum was still the official capital of the region.

Pergamum was a great political and religious centre. There were temples to Zeus and Athena, the protectors of the city, and Dionysus and Asclepieion were also worshipped here. Added to this was the fact that Pergamum was the centre of emperor worship and had in fact been the first Asian city to honor an emperor in this way. In short, Pergamum was a difficult place to be for one whose Lord was Christ.

Pergamum in the New Testament
The only references to Pergamum are in Rev 1:11 and 2:13 . This letter contains much symbolism that might seem strange to us, but which was obviously laden with meaning for the recipients of the letter at the end of the first century.

Pergamum Today

The Imperial Cult
Pergamum was reportedly one of the first Asian cities to welcome Rome as an ally. Julius Caesar was honored with a statue around Rome as an ally. Julius Caesar was honored with a stature around 63BC. It was a Pergamum that the first Asian temple to the divine Augustus was built. This made Pergamum the undisputed centre of imperial worship in the area. The temple of Trajan was the most impressive imperial sanctuary constructed in the whole of Asia. It was built on the highest point of the acropolis and the deified emperors Trajan and Hadrian were worshipped there. Not to worship the emperor as God was at times a crime punishable by death and thus often brought Christians, who had only one Lord, into conflict with the imperial authorities. The letter to the church at Pergamum starts off with the word of him “who has the sharp two-edged sword” 2:12. Pergamum was the heart of religious and military authority in the region. Rome’s military authority was maintained by the sword, under which many Christians may already have been martyred under this sword (Antipas, the faithful witness for example, 2:13). The sword imagery is taken up again in 2:16. The idea of a sword coming from the mouth is an Old Testament one. In Isaiah 49:2 the Servant of the Lord says how “And He has made My mouth like a sharp sword”. So twice to the church which lived in the city of particular Roman authority the message comes loud and clear: it is Christ who has the ultimate two-edged sword of authority and judgment. Pergamum is a city, according to 2:13 where Satan’s throne was and where Satan lived. John may have been recognizing Pergamum as the centre of imperial worship in Asia, the city in which Christians had suffered most from its wrath and thus identified it as the “Throne of Satan”. If John does elsewhere in Revelation identify the beast as Rome, then it follows on that the city in Asia which most represents, worships and carries out Rome’s wishes would be identified as being satanic.

The Asklepieion
Pergamim was a veritable shopping centre so far as temples and cults were concerned. One of the most impressive ruins to be seen are those of the Askepieion complex. This sanctuary became one of the most famous in all of the Greco-Roman world. People would come from far and near to this god of healing in an effort to be cured from their ailments. One ancient writer, who also happened to be a very ill person and frequented the Pergamum Asklepieion wrote:

“Men in their sickness cam to the temples of Asclepius to perform the rite of incubation, which meant simply that they slept the night (or sometimes even the day) in the temple, in the hope that the God Asclepius would either miraculously cure their ailment, or appear to them (or their attendants) in a dream with a direct prescription by which they might cure it themselves, or at least send them a dream which contained the cure, although in a somewhat enigmatic form”

This temple complex was undoubtedly a world centre. One thing which may have a bearing on John’s letter and its predominance of references to Satan, is that a repeatedly recurring symbol within the cult of Asclepius was the serpent. This symbol from Genesis onwards has represented Satan in Judeo-Christian thinking. While, as we said earlier, Satan’s throne probably refers specifically to the imperial cult of emperor worship. John may also have had a more inclusive meaning in mind too. All the cults in Pergamum in their sum total were counterfeit faiths and came from Satan. Top

THYATIRA

Thyatira is in many ways the least interesting in terms of geographical location and least important in terms of historical significance. It is situation on a flat plain and today the Turkish town of Ashisar exists on the site of the ancient city. Little has been done by way of excavation.

Thyatira in the New Testament
Apart from its mention in Rev 1:11 and 2:18, 24 there is one other reference to Thyatira. In Acts 16:14 we are introduced to Lydia, a God fearer who became a Christian under Paul’s ministry at Philippi. There wasn’t a synagogue at Philippi so possibly Lydia knew about the Jewish faith from her home town of Thyatira. She was a “Dealer in purple cloth”. Of the comparatively small number of ancient inscriptions from Thyatira, a high proportion are to do with trade guilds. There are at least seven inscriptions referring to the dye trade. Thyatira was a centre for dying cloths, particularly the prestigious and expensive purple cloth.

The letter to Thyatira in Rev 2:18 - 29 starts off in 2:18 with the words of the Son of God “who has eyes like a flame of fire, and His feet like fine brass”. There were many trade guilds of different kinds, for example we have mentioned the dye trade. Thyatira was also a centre for metal working as inscriptions have revealed. John’s mind seems to be dwelling on the Old Testament imagery of Daniel 10:6 and expressing what he wants to say in terms of familiar local imagery. The “blazing fire” would be a familiar image of heat and purity to those who worked at the large metal working trade there. The “burnished bronze” might well refer to a metal alloy particular to Thyatira. So it is the Son of God (not deified emperors) with His penetrating eyes of devastating holiness who, with feet of “burnished bronze” stands before them and knows their situation.

It is difficult to know for sure who Jezebel was and what she taught to elicit such stinging condemnation. In the Greco-Roman world it was possible for woman to be influential positions in society. Lydia was probably a woman of considerable means and influence in her trade. Possibly Jezebel was in a similar social position, a prominent woman among the guilds in this thriving trade center. Membership of these guilds was compulsory and taking part in their religious and social events an integral part of the life of any tradesman. But for those who had decided for Christ, involvement in this activity would have meant a clash of loyalties, a compromise in moral behavior (2:20), and flirting with the demands of the pagan world. Jezebel may have been a professing Christian who taught a way of compromise that found a ready response among hard-pressed believers.

The over comers are promised authority over the nations in terms of an iron scepter. The quote from Psalm 2:9 is particularly relevant in view of the mention of smashed pieces of pottery, 2:27. There was a large guild of potters at Thyatira and this imagery would have been apt.

Thyatira Today
There are the remains of an early Christian basilica, fallen columns from a temple and the remains of a very old church underneath a mosque. Top

SARDIS

It is difficult to imagine that the unimpressive wayside Turkish village of Sart sits next to the ruins of one of Asia’s most important and influential cities. Sardis was an ancient city stretching back beyond 700BC. It is credited with the invention of coinage. It was here that King Midas reputedly got rid of his golden touch by washing his hands in nearby springs. The springs were then said to have taken on the golden touch and thus its sands turned to gold. It seems certain that Sardis owed much of its early wealth to gold in the neighborhood.

In AD17 Asia suffered a terrible earthquake and Sardis came off worst. The city recovered though, and by Paul’s time was again a thriving commercial city on the main trade route from Ephesus into the interior.

Sardis in the New Testament
Sardis is only mentions in Rev 1:11 and 3:1, 4. Again, there is much that is elusively symbolic to us. According to 3:1 the church at Sardis had a reputation of being alive but the divine assessment was that it was in fact dead. In Sardis there was much pre-occupation with life and death among the main pagan religions.

One of Sardis’ most famous kings, Croesus, after his city fell to Cyrus was reputed to have attempted to burn himself by fire. What ironically may have been an attempt at self-deification to ensure eternal life by Croesus, may have been seen as the opposite by the conqueror, Cyrus the Mede. For him death by burning was no honor. By this act Croesus thought he would live on, but the reality was that he would be dead. Also, the city had as it were, after the earthquake come back from the dead. Everywhere there may have been the appearance of life, vitality and prosperity and the church may well have had that same appearance. However, the divine assessment for the church at Sardis was very different.

The warning of judgment coming like a thief in 3:3 may have in mind the time of Cyrus’ capture of the city. Croesus had been fighting against Cyrus and the battle had been close thing. At the onset of winter Croesus retired and dismissed his allies for the winter. Little did he know however that Cyrus was going to do the unexpected. He suddenly appeared with his army and defeated Croesus who then had to retreat to the citadel at Sardis. How sad that the very familiar Christian analogy of the coming of Christ like a thief in the night should be applied to the Sardis church. Just as Sardis once fell because its attacker came at an unexpected time, so too the coming Lord will likewise come. The warning from history was clear be ready!

However, not all in Sardis had soiled their garments in some kind of compromise, 3:4. If white robes speak of holiness and purity, soiled robes speak of compromise, perhaps by accommodating adverse Jewish influences. (See below on the synagogue) The language here though is probably to do with Roman imagery. Romans wore white robes on special occasions, particularly at triumphal parades. Sardis was known as a city of defeat from which the pomp of former times had long gone. There were some however who would, wearing white, unsoiled robes, walk with Christ at his victory procession.

Sardis Today

Synagogue
One of the most significant archaeological discoveries has been the synagogue at Sardis. So far it is the largest ever discovered. This gives witness to a large and prosperous Jewish community here. Adjoining the synagogue were workplaces where craftsmen plied their trade. Adjacent to the synagogue was a major public building. The synagogue’s central location is further testimony to the importance of the Jewish community there. The source of attack against the early church may well have been from here. In 3:5 the assurance is given to the over comers that their names will never be blotted out of the book of life. If some of these Christians had been Jews, they would have had their names recorded on the synagogue register, which would have been their passport to many concessions and privileges as well. However, if the demands of their newly embraced faith in Jesus were to be taken seriously it would probably have meant excommunication from the synagogue and consequently their names being removed from the synagogue register. But these over comers had the promise that their names would be acknowledged before the Father and His angels. 3:5

Marble Hall
This large complex was part of the Gymnasium and would have been one of the main public centers of the ancient city.

Artemis Temple
The patron deities of Sardis were Cybele and Artemis. It comes as no surprise that we can see the remains of the temple to Artemis. Note the remains of a small Byzantine church on one corner. Top

PHILADELPHIA

There is little to see of ancient Philadelphia. It is covered by the modern Turkish town of Alashehir. It was probably the youngest of the seven cities we’re studying. Its history is unremarkable and its significance probably lay in its proximity to the major trade routes.

Philadelphia in the New Testament
Philadelphia is only mentioned in Rev 1:11 and 3:7. It was a church which may have consisted of many converts from Judaism. There are a number of very Jewish and Old Testament allusions in the letter, and as was no doubt the case in other cities, the Jews provided much of the opposition against the young church. Note the strong language in 3:9 about the “Synagogue of Satan”. This may well be what the phrase in 3:7 is about: “What he opens no-one can shut, and what he shuts no-one can open”. God had well and truly opened the door of faith to the Gentiles, and the door of the synagogue had probably been well and truly shut to the faithful. Ultimately the church is encouraged to see that it is God who opens and closes doors.

Philadelphia suffered almost continuous tremors and on several occasions seemed to have been almost laid waste by serious earthquakes. This resulted in Imperial aid and tremendous gratitude expressed to the respective emperors by the city. In fact the city actually took on the title “Flavia”, which was a great honor and bound the city in service to Rome. The rather fragile economy in the first century probably depended on its vineyards. These proved very successful in the volcanic soil surrounding the city.

However, during a period of severe grain shortage in AD92, Domitian ordered half the vineyards to be cut down and not replanted, probably to encourage the growing of corn. This spelled disaster for Philadelphia and its faithfulness to Rome must have tasted bittersweet. This may be behind 3:8 where the church is described as having little strength but being faithful to Christ’s name. Christ stands in contrast to Imperial Rome. He won’t deny them even in their weakness, 3:12.

The church is encouraged to hold on to what it has so that no-one will take its crown, 3:11. The crown is the athlete’s crown of victory, a very appropriate metaphor since games feature prominently on inscriptions about Philadelphia.

Why is the over comer in 3:12 to be made a pillar in the House of God? Ancient writers testify to the constant tremors and the general instability of the region. The population had to a great degree left the city for the neighboring villages which would have been safer in times of earthquake. As ancient writers recorded, the Philadelphians had to be ready to go out of the dwellings in an earthquake. The picture for the over comers at Philadelphia then is one of security: “Never again would they need to leave it”, 3:12. The security of the heavenly city is held in stark contrast to the precariousness of life in their present ‘earthly’ city.

Philadelphia today
Since the site of the ancient city has been subjected to almost constant habitation, considerable earthquake activity and has not been excavated there is very little to see in terms of archaeological interest. It is possible to see the remains of an early Christian basilica. Top

LAODICEA

For the last of our seven churches we move into a different area, the area known as Phrygia. Around this Lycus Valley, three important cities were situated. Colossae, Heirapolis and Laodicea. Apparently Colossae was the city of major importance at one time, but in Roman times Laodicea prospered and eventually Colossae became a backwater. One reason for its prosperity was its situation, straddling the crossroads of the main highways where the route from Ephesus to the east crossed the road from Pergamum and Sardis to the south coast. Because the Romans took good care to upkeep such major highways, Laodicea prospered and grew. At this time it was an administrative and judicial centre for the area.

Laodicea in the New Testament
Apart from its mention in Rev 1:11 and 3:14, Laodicea is mentioned several other times in the New Testament. In Col 2:1 Paul mentions how much he is struggling for the Colossian believers and for those at Laodicea. Later in Colossians we read of how Epaphras (probably a Colossian himself) was working hard for the Colossians and the believers at Laodicea and Hierapolis, 4L13014. In 4:15 Paul’s greetings were to be passed on to the Laodiceans. We read and they in turn were to read the letter Paul sent to them.

It is interesting to note from these verses just how much coming and going there was between these three cities. One reason for this was their geographical nearness to each other. Another reason may have been that Epaphras had a hand in founding all three churches. Perhaps these churches came into being around the same time and grew together.

The letter to Laodiceain Rev.3:14-22 abounds in local inferences. In 3:17 we have Laodicea’s self-assessment of itself. In its own eyes it was rich. This was indeed true. It was a known centre of banking and commerce. Just how wealthy it was can be illustrated with the following incident: normally when a city suffered under a natural disaster such as an earthquake, it requested help from Rome and got it. After the destruction wreaked by the earthquake of AD60 an ancient historian records the astounding fact that Laodicea proudly refused any outside help in rebuilding the city. This is exceptional and testifies to the great wealth that was in the city and of course to its pride. Inscriptions reveal that many of the public buildings were sponsored and paid for by extremely wealthy individuals or families within the city.

There is no doubt as to Laodicea’s wealth at this time. Even Jewish writings bemoan the fact that the Jewish community there was the epitome of wealth, ease and excessive luxury:

“the wines and the baths of Phrygia have separated the ten tribes from Israel…”

Apparently the Jewish population had succumbed to rampant materialism and were selling their distinctiveness for affluence. This is exactly what seemed to be happening with the church. In this letter there is little concern with erroneous teaching or denying Christ’s name due to severe persecution. Here the problem was affluence. Just like the city, the church seemed to think itself rich. It could afford to spurn outside aid, it didn’t need the help of Christ. However, the diagnosis from the divine surgeon is scathing; although it didn’t realize it, the church was poor not rich.

The diagnosis goes on to mention the church’s blindness and nakedness. How ironic that the church in a city which was also famed for its ophthalmic school, and the manufacture of a famous eye ointment, should itself be blind to its own deficiencies. People would come from far and near for treatment for their eyes, yet the church itself sorely needed treatment for its eyes. And likewise with the church’s nakedness. All three cities in this area had thriving woolen industries. The soft black wool from Laodicea was well known, it was no doubt a major industry. Yet, in the city of wool manufacture, where clothing and cloth would have been abundant, the church is described as being naked.

In 3:18 we read the divine prescription. While the church is materially rich it must buy the purity of refined gold that can only be obtained from Christ. It must buy white robes of purity and righteousness that can only be obtained from Christ. Although it comes from the city of eye ointment, it must go to Christ and buy ointment from him, so that it can see.

The picture we have in 3:21 seems particularly apt for Laodicea. One of its most famous sons was Polemo who for defending his city at one point, received a throne. His family was fabulously rich and he was said to have been extremely arrogant. He apparently obtained a link with the imperial family through his marriage to the granddaughter of Antony. Polemo’s ancestry continued on in Laodicea and its seems that the city was proud and boastful of its links with royalty. The sophist Polemo, of the same family was so arrogant that he is even supposed to have treated kings with disdain. However the throne being talked about in 3:21 is a very different one to those jealously guarded by the petty kings of the day. This is a throne that was going to be shared—a concept utterly foreign to kingship. To the overcomers at Laodicea is promised a share in the throne of Christ.

Laodicea Today

Water Supply
While there was no water source in Laodicea itself, there was cold water near the city, but it dried up in the summer. The rapid growth of the city probably made it necessary to build a pipeline to bring more water in, and the accompanying prosperity of the city made an expensive project like this possible.

John makes reference to the city’s water in 3:15-16. The piped water came from hot springs and would have reached the city in a lukewarm condition. Hence the reference to luke warmness. But what is meant by the luke-warmness? Across the valley Hierapolis could be seen clearly from Laodicea. Hierapolis was famous for its warm springs which had healing properties. In fact Hierapolis was a famous religious centre because of this. Up the valley in the other direction could be seen Colossae. It was famous for its cool, refreshing, life-giving water. In the ancient world hot spring water was good for health and cold refreshing water was good for drinking. Lukewarm water was good for nothing! This seems to be the essence of what the Lord wanted to say to Laodicea. He wished that they were hot, or equally he wished that they were cold, but they were neither, therefore, like the disgusting water from Laodicea, he would spew them out of his mouth. This is a strong condemnation to any church.

Stadium
This was an enclosed structure for gladiatorial games. The Stadium is a good example of a wealthy family’s sponsoring and dedicating a public building. An inscription tells us who the family was. It was dedicated to Vespasian and Titis.

Theatres
There is a large Greek theatre and a smaller Roman one cut into the hillside. Both have yet to be excavated. Top

Other Locations in Turkey with Biblical References

Adramyttium (Edremit) -- Acts 27:2

Antioch (Antakya) -- Acts 6:5; 11:19–30; 13:1–3; 14:26–15:3; 15:22–35; 18:22–23

Asia -- Acts 2:9; 6:9; 16:6; 19:10, 22, 26, 27; 20:4, 16,18; 21:27; 24:19; 27:2; Romans 16:5; 1 Corinthians 6:19; 2 Corinthians 1:8; 2 Timothy 1:15; 1 Peter 1:1; Revelations 1:4

Assos (Behramkale) -- Acts 20:13–14

Attalia (Antalya) -- Acts 14:25–26

Bithynia (Nicomedia [Izmit]; Nicea [Iznik]) -- Acts 16:7; 1 Peter 1:1

Cappadocia (Caesarea Mazaca [Kayseri]) -- Acts 2:9; 1 Peter 1:1

Cilicia -- Acts 6:9; 15:23, 41; 21:39; 22:3; 23:34; 27:5; Galatians 1:21

Cnidus -- Acts 27:7

Colossae (Honaz) -- Colossians 1:2

Derbe (Ekinözü) -- Acts 14:6–7, 20–23; 16:1

Euphrates River (Firat Nehri) -- Revelations 9:14; 16:12

Galatia -- Acts 16:6; 18:23; Galatians 1:2; 3:1; 2 Timothy 4:10; 1 Peter 1:1

Haran (Harran) -- Acts 7:2, 4

Hierapolis (Pamukkale) -- Colossians 4:13

Iconium (Konya) -- Acts 13:51–14:5; 16:2

Lycaonia -- Acts 14:6

Lycia -- Acts 27:5

Lystra (Hatunsaray) -- Acts 14:6–23; 16:1–5

Magog (Lydia?) -- Revelations 20:8

Miletus (Milet) -- Acts 20:15–38; 2 Timothy 4:20

Myra (Kale; Demre) -- Acts 27:5

Mysia -- Acts 16:7–8

Pamphylia -- Acts 2:10; 13:3; 14:24; 15:38; 27:5

Patara (Ova) -- Acts 21:1

Perga (Perge) -- Acts 13:13–14; 14:25

Philadelphia (Alasehir) -- Revelations 1:11; 3:7–13

Phrygia -- Acts 2:10; 16:6; 18:23

Pisidian Antioch (Yalvaç) -- Acts 13:14–50; 14:19, 21–23

Pontus (Amisos [Samsun]) -- Acts 2:9; 1 Pet 1:1

Seleucia (Samandag) -- Acts 13:4

Tarsus -- Acts 9:11, 30; 11:25; 21:39; 22:3

Troas (Dalyan) -- Acts 16:8–11; 20:1(?), 5–13; 2 Corinthians 2:12; 2 Timothy 4:13

Trogyllium -- Acts 20:15 (KJV) Top