Part 1 - Contextual Development
Because of the complex nature of the Revelation, as well as significant portions of other Sacred Scripture, it is imperative to define the framework from which any interpretive analysis will take place. When dealing with symbolic representation caution should be exercised and the basis of any interpretation be exposed and explained, lest the resulting interpretation be unsupported, overly presumptuous and without merit.
Ultimately much prophecy-related scriptural interpretation is subject to criticism simply because the nature of symbolic representation is typically not a product of defined facts until after prophesied events occur. Still further the fulfillment of prophecy is often debated even upon completion simply due to differences in subjective perspectives. Subsequently any contention of prophetic interpretation at best can be described as “possible” until such time it is found to be historically accurate. This being declared does not in itself constitute a permit for anyone to haphazardly claim scriptural discernment capability and put forth contentions which are often times baseless and hurtful to either individuals or collective groups. Within this work then a process will be defined from which the reader will be able to follow along and determine if the author has established valid arguments and positions.
As indicated there have been previous attempts to properly discern the meanings contained in the Book of Revelation. Some attempts have included genuine efforts to approach the materials professionally while sadly others have not. Some attempts have been made without apparent self-serving motives while others have not. In all cases however no interpretive works developed a contextual framework surrounding the land mass of Asia Minor, the Apostle John and the Seven Churches. It would seem impossible to even consider discerning the Church messages properly without first seeking to understand what if any contextual impact there might be regarding: a) the land mass of Asia Minor; b) the Apostle John and c) the Seven Churches.
In all previous cases regarding this subject matter each commentator fails to begin with the basic questions: Could the common geographical land mass of Asia Minor be significant? What is the relevance of the Seven Church communities? Why was John the Apostle selected by Yeshua to receive this divine Revelation?
As humans we all are influenced by culture, history and experiences. Hopefully it is the goal of the Biblical commentator to have these personal influences remain on the sidelines and let deductions be influenced by facts, scripture and of course where applicable the Holy Spirit. Subsequently we must look at this Revelation objectively in the context of the culture and history of the days long past and not from a modern day perspective. Ultimately we may find this review yields little in the way of insights or improved context. On the other hand we may find while we are looking for context that we will find much more than what was anticipated.
Here then is the defined process by which the author will proceed during this work.
• Initially basic historical background information relevant to the land mass of Asia Minor, the Apostle John and the Seven Churches will be provided.
• The next step will entail formulating observations and insights relative to the provided background information.
• Step three will entail synthesizing these observations and insights into a solid framework of contextual understanding which will provide the foundation for establishing interpretive outputs.
• Step four will entail utilizing the synthesized contextual framework to apply to the first three chapters of the Revelation for the purpose of discernment and interpretation.
If the reader is wondering what relevance background material review has regarding Scriptural interpretation, it will be noted “context” in scripture is most often paramount to proper comprehension. So as Messiah spoke in parabolic fashion so most people would not understand him . . . by design; we must acknowledge the Word at times is also non-obvious . . . by design. Most assuredly there are plenty of scriptural elements which are obvious; then there are elements which are both obvious and non-obvious at the same time; and still further there are elements which tend to be simply esoteric. By reviewing basic known facts we at least set the stage for developing proper context; a context which can assist us in understanding non-obvious meanings of Scriptural components.
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The background information being provided is organized as follows: A map of the region, general information about Asia Minor, general information about the Seven Church communities and general information about John the Apostle.
The visual below provides general geographic details pertinent to the region and seven communities addressed in the Revelation. Scaling is approximate.
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Asia Minor, (Lesser Asia), lies east of the Bosporus between the Black and Mediterranean Seas. Anatolia, as it is known in Greek, is a region of Southwest Asia which corresponds today to the Asian portion of Turkey. Anatolia means “rising of the sun” or “East.”
The approximately 180,000 square mile land mass is predominantly a plateau varying in heights from two to five thousand feet with mountain ranges running in both the north and south in generally an east to west direction along the coastlines. At its extreme northwestern limit it nearly connects with the European mainland by the narrow straits of the Bosphorus.
In between these two dominant mountain ranges various isolated peaks rise up from seven thousand to well over ten thousand feet. Throughout history this topography posed great challenges to intercommunication and travel of the inhabitants. There are only a few viable mountain passes tending to run at high elevation. The most notable being the famous “Gates of Cilicia” at the easternmost extremity of Asia Minor. This narrow gorge at over 3,000 feet in elevation represents the only viable entrance from the plains of Syria and was the route followed by the Eastern intruders and conquerors of Asia Minor. At the extreme west the mountains taper gradually but do so in a manner creating numerous rises and projections into the sea. This topography ultimately produced many bays, inlets and harbors which are the predominant reason why Asia Minor was able to become such a historically and commercially prominent land mass!
As far back as recorded history Asia Minor has been the proverbial transport highway between peoples migrating east to west and often west to east. From earliest historical eras, evidence of the Halizones-Chalybes culture can be found here. Close by are other ancient tribes. At the western extremity evidence of the ancient Thracian tribes are prevalent while peoples of Semitic origin can be affiliated with the inlands region and the historical roots of ancient Cappadocia.
History suggests the ancient Hittites overran much of the land mass between 1500 and 1000 BCe. Archeological evidence attests to their once prominent presence. Before the Hittites, there is scant evidence that some Turanian (northern Caucasus) peoples may have long been settled in the land.
Because of its strategic location at the intersection of Asia and Europe and close proximity to Africa, Asia Minor has been a cradle for numerous civilizations since prehistoric times. Archeological evidence supports settlements from the Neolithic Age onward. The settlement of Troy starts in the Neolithic and continues forward into the Iron Age.
Major civilizations and peoples that have settled in or conquered Anatolia include the: Colchians, Hattians, Luwians, Hittites, Phrygians, Cimmerians, Lydians, Persians, Celts, Tabals, Meshechs, Greeks, Pelasgians, Armenians, Jews, Romans, Goths, Kurds, Byzantines, Seljuk Turks, and Ottomans. Obviously these peoples belonged to many varied ethnic and linguistic traditions. Through recorded history, Anatolians have spoken both Indo-European and Semitic languages, as well as many languages of uncertain affiliation.
From time immemorial Asia Minor has been the cross roads between Eastern and Western cultures vying for supremacy and looking to use this land mass as the spring board for conquest and expansion. In essence Asia Minor has been that one place where Eastern and Western cultures have traditionally met and waged their unending battles. (4)
A modern satellite view of Asia Minor
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Ephesus was purportedly founded in the eleventh century BCe by Greek colonists and is now just a place of antiquity in present day Turkey.
During the Roman Republic, Ephesus was the capital of pro-consular Asia, which covered the western part of Asia Minor. The city bore the title of “the first and greatest metropolis of Asia.” The population of Ephesus has been estimated to be in the range of 400,000 to 500,000 inhabitants in the year 100 Ce. In addition to the great Temple of Artemis, purportedly the largest building of the ancient world, Ephesus boasted a civic library and a theater, which was the largest in the world, capable of holding 50,000 spectators. Also built in Ephesus around this time were the Roman Baths, including what is believed to be the first instance of indoor plumbed toilets.
From a Christian perspective Ephesus has a rich and storied history. Having the faith introduced by Jews it eventually rose in prominence second only to Antioch in the early Church. With the likes of Paul, Timothy and John the Apostle ministering within the community, as well as being the traditional post-resurrection home of Yeshua’s mother Mary, the fame of this early Church community is forever cemented in history.
The Roman city of Ephesus was abandoned in the sixth century Ce when, despite repeated dredges during the city’s history, the harbor completely filled in with river silt, removing its access to the Aegean Sea and of course its first and most prominent attribute. The final ruin of Ephesus was completed by the Mongol conqueror Timur-Leng around 1403 Ce and by nearly a half-century of civil wars among its Turkish masters.
Today the modern and quaint town of Selcuk is well reputed for its closeness to the ancient city of Ephesus, the Virgin Mary’s House and other Seljukian works of art. Selcuk is famous for its fascinating mixture of all historical periods. Its strategic location has made it a popular place to settle down during the centuries. The name “Selcuk” comes from the Turkish tribes settled in the region by the twelfth century. (5)
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Smyrna said to have been founded in the third millennium BCe is now the modern day Turkish city of Izmir. Throughout antiquity it was the early leading city-state of Greek Ionia. It is believed the epic poet Homer resided here. Smyrna’s Roman period, beginning in the first century BCe, was its second great era. During this period Smyrna was notable as being the most loyal city, in Asia Minor, to Rome and was the first place in Asia Minor to construct a temple to the goddess Roma. Smyrna was a “free city” which meant the residents were able to govern themselves.
Christianity was preached to Smyrna at an early date, and by the second century Ce the city had become prominent within the Christian world. The most prominent “favorite son” of Smyrna was Polycarp, their bishop martyred in the second century and an early Church leader with a rich historical record and whom tradition regards highly.
In modern times after the defeat of the Central Powers in World War I, the Paris Peace Conference of 1919 allocated Smyrna, as well as parts of Eastern Thrace, to Greece. This was formalized by the Treaty of Sèvres, and the city was occupied on May 15, 1919, by Greece. The Greek army then pushed east into Anatolia during the Greco-Turkish War but the Turks drove the Greeks back to the sea. In September 1922, Smyrna was recaptured by the Turks. Following the success of the nationalist movement, the Treaty of Sèvres was revoked and the Treaty of Lausanne was signed, marking the end of the Greco-Turkish War and incorporating the city of Smyrna, now Izmir, into modern day Turkey.
Today, Izmir is Turkey’s third largest city and is known as “the pearl of Aegean.” It is widely regarded as the most Westernized city of Turkey in terms of values, ideology, lifestyle, and gender roles. (6)
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Pergamon, also known as Pergamum was a city in western Asia Minor north of Smyrna and inland only fifteen miles from the Aegean Sea. The town derived some of its importance from its commanding position built on a cone-shaped hill rising 1,000 feet above the surrounding valley. Its Greek name means “citadel.” For a while it was the capitol of the Roman province of Asia. Pergamon was famous for its library and beautiful architecture. It also contained a complex of temples to Zeus, Athena and other Greek gods, and even temples to some Roman emperors.
Historically linked with Pergamon were the Attalids, staunch supporters of Rome amongst the Hellenistic successor states. For this support Pergamon was rewarded with vast domains within in Asia Minor. Ultimately in 133 BCe these domains were bequeathed back to Rome in order to maintain peace.
The ancient city was composed of the Acropolis, whose main function was social and cultural as much as it was sacred; the Lower City, or realm of the lower classes; and the Asklepion, one of the earliest medical and therapeutic centers on historical record.
Today the city of Bergama lies over some remains of the ancient city. Bergama has two of the country’s most celebrated archaeological sites: the Acropolis and the Asklepion of ancient Pergamon, both listed among the top one hundred historical sites on the Mediterranean. (7)
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Thyatira was a Macedonian colony established where several divinities were the focus of worship, such as Aesculapius, Bacchus, Artemis, and Apollo, in whose honor games were instituted. Vespasian began great undertakings at Thyatira; it was visited by Hadrian in the year 123 Ce, and by Caracalla in 215 Ce.
Thyatira was an insignificant town until it was re-founded by Seleucus Nicator in the third century BCe. It was originally a military fort but lost this purpose with the rise of the Romans and soon became a very wealthy commercial city. Thyatira had a number of organized trade guilds. Every skilled worker was a member of a union (listed as tailors, woolworkers, tanners, potters, bakers, etc.). It was famous for its dyeing. Among the ruins, inscriptions have been found relating to the guild of dyers in the city in ancient times.
From a Christian perspective Thyatira was an early center of Christianity. The Apostle Paul visited the city on a number of occasions during his missionary travels. Lydia, the seller of dyed cloth and who was converted by Paul at Philippi (Acts 16:14) was from Thyatira.
Following the Ottoman conquest the area known as Thyatira was changed to Ak-Hissar or Akhisar which means “the white fortress.” (8)
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Sardis, modern day “Sart,” was the capital of the ancient kingdom of Lydia, the seat of a conventus under the Roman Empire, and the metropolis of the province Lydia in later Roman and Byzantine times. It was situated in the middle Hermus valley, at the foot of Mt. Tmolus.
The last Lydian king, Croesus (560–546 BCe), famous for his extraordinary wealth, is said to have panned gold from the river Pactolus and was the first monarch to mint coins. According to legend, the gold came from the famous King Midas who, cursed with the golden touch, washed in the Pactolus to rid himself of it. It is likely that trade and organization of commerce, however, were the real sources of the Lydian wealth. King Croesus controlled most of western Asia Minor and made generous offerings to the temples of Delphi, Artemis and Didyma.
Sardis was dominated by Persia from 546 BCe, when King Croesus and Sardis fell to Cyrus. The ancient historian Herodotus records the shock of the Lydian defeat, as they considered the city impregnable. Sardis was captured by Antiochus the Great at the end of the third century BCe.
In 17 Ce Sardis experienced a devastating earthquake, after which Emperor Tiberius rebuilt the city. It was one of the great cities of western Asia Minor till the later Byzantine period. Its importance was due to its military strength, its location on an important highway leading from the interior to the Aegean coast, and its possession of the wide and fertile plain of the Hermus.
A great colonnaded marble road of 4600 feet in length divided the Roman city, whose population was estimated as large as 120,000 in the time of the Apostle John. Hadrian visited the city in 123 Ce. Later, Emperor Diocletian reorganized Asia in (297 Ce), and Sardis became capital of the revived district of Lydia.
At the beginning of the fourteenth century Sardis was destroyed by the Turks. In 1369 it ceased to exist. By the nineteenth century, Sardis was in ruins, showing construction chiefly of the Roman period. (9)
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Philadelphia was founded in 189 BCe by King Eumenes II of Pergamon (197–160 BCe), in the vicinity of Callatebus on the left bank of the Cogamus. He named the city for the love of his brother who would be his successor, Attalus II (159–138 BCe). Not long thereafter Pergamon’s King Attalus III Philometer, lacking an heir, bequeathed his kingdom including Philadelphia, to his Roman allies when he died in 133 BCe. Rome set up the province of Asia in 129 BCe by combining Ionia and the former Kingdom of Pergamon.
The city’s location was most favorable for commercial and strategic purposes. After Emperor Tiberius aided in their rebuilding after an earthquake, it took the new name of Neocaesarea (New Caesar). Under Vespasian’s rule (69–79 Ce), it changed names to Flavia. By the third century paganism had held on in the face of a Christianizing empire, and the city became known as little Athens for its dedication to deities. None of these names or epithets lasted, and today the modern city is called Alasehir. (10)
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Laodicea located in the Lycus River Valley together with Hierapolis and Colossae was built between 261–253 BCe on the river Lycus. Laodiceawas situated on the long spur of a hill between the valleys of the rivers Asopus and Caprus, which discharge into the Lycus. The town was originally called Diospolis, and afterwards Rhoas, then Laodicea, the building of which is ascribed to Antiochus II Theos in honor of his wife Laodice. It was situated only 6 miles south of Hierapolis, 12 miles west of Colossae and 100 miles east of Ephesus while being situatated on a major road.
About the end of the first century BCe Laodicea was a principal city of Asia Minor, both as to industries and commerce, being famous for its woolen fabrics and its sandals. Laodicea was also a great center of banking and finance and was one of the wealthiest cities of the ancient world. When the city was destroyed by an earthquake in 60 Ce they refused aid from the Roman Empire and rebuilt the city from their own wealth. The city had received from Rome the title of free city, and it became the center of a conventus juridicus which comprised twenty-four cities besides itself.
The city had a school of medicine and gave birth to the two sceptic philosophers, Antiochus and Theiodas. Its coins and inscriptions show evidence of the worship of Zeus, Æsculapius, Apollo, and the emperors, but the principal deity worshipped in Laodicea was the Phrygian god “Men Karou,” the Carian Men.
Today the remains of Laodicea are but a few miles south of the hot calcium waters of modern day Pamukkale, and four miles north from the modern textile city of Denizli. The calcium rich waters would often times clog the piping system creating delays in delivery and the water would often arrive to the city at lukewarm temperature and need to be reheated. Many have noted the irony of Revelation 3:15. (11)
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The road carrying John’s letter began at Ephesus, and moved north through Smyrna and Pergamon before turning east to Thyatira. Then dropping south, the letters were carried to Sardis, then southeast to Philadelphia and finally Laodicea. Archaeological evidence of the ancient road demonstrates that it continued to Colossae and eventually to the Mediterranean port at Attalia. The road connected the cities on what presumably functioned as an ancient postal and trade route. (12)
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John was the son of Zebedee and Salome and brother of the Apostle James the Greater. He authored the fourth Gospel and is credited additionally with three epistles as well as the Revelation. In the Gospels the two brothers are often called “the sons of Zebedee” and received from Yeshua the more familiar title of “Boanerges,” or “sons of thunder.” Prior to their discipleship the brothers were fishermen who worked with their father in the Lake of Genesareth. According to tradition they were disciples of John the Baptist and were called by Yeshua from the circle of John’s followers to become his own disciples.
In the various lists of the apostles, John holds the third place in Acts, the third place in Luke, and the fourth place in both Matthew and Mark. Typically John is listed after James with the exception of a few passages. Because of this order of introduction the typical conclusion is John was the younger of the two brothers.
In any case John held a prominent position in the apostolic body as seen in Scripture. Peter, James, and John were the only witnesses: when Yeshua raised to life Jairus’ daughter, of the Transfiguration, and of Yeshua’s agony in Gethsemani. Only John and Peter were sent into the city to make the preparation for the Passover Seder/Last Supper. At the Seder itself John’s place was directly next to Yeshua on whose breast he leaned. John was also that “other disciple,” who with Peter followed Yeshua after the arrest into the palace of the high priest. John alone remained near Yeshua at the foot of the execution stake on Calvary with the mother of Yeshua and the other pious women, and took the heartbroken mother into his care as instructed by Messiah. After Yeshua’s Resurrection, John and Peter were the first of the disciples to hasten to the grave and John was the first to believe Yeshua had truly risen. Later when Yeshua appeared at the Lake of Genesareth, John was also the first of the seven disciples present to recognize Messiah standing on the shore.
John in action and written word has shown how close the relationship was between he and Yeshua. A relationship in which he always stood by his Lord and Master by the title with which he is accustomed to indicate himself: “the disciple whom Yeshua loved.”
After Yeshua’s ascension and the descent of the Holy Spirit upon the followers, John took, together with Peter, a prominent part in the founding and guidance of the early Body of Messiah. It is John in the company of Peter at the healing of the lame man in the Temple. With Peter he is also thrown into prison. It is John again with Peter visiting the newly converted in Samaria. The scriptural record is clear John was indeed a major player in the infantile body of followers.
Of the other New Testament writings, it is primarily from the three Epistles of John and the Revelation that anything further is learned concerning his person. The unity of the author of the three accredited epistles, handed down under the name of John the Evangelist, should be presumed as valid. Both the Epistles and the Revelation presuppose their author John belonged to a group of personal eyewitnesses of the life and work of Yeshua, had connections with Asia Minor, was acquainted with the conditions existing in the various Christian communities, and that he held a position of authority recognized by all Christian communities as leader of this part of the Church. Moreover, the Revelation declares to us its author was on the island of Patmos for the Word of G_D and for the testimony of Yeshua when he was honored with the heavenly Revelation further supporting the traditional view of John the Evangelist. (13)
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Because of the prominence of John’s Gospel within Christian history it is important to review this writing in the hopes of understanding the apostle better.
The Gospel of John is a narrative of the life of Yeshua from his baptism to his Resurrection and his manifestation of himself in the midst of his disciples. The chronicle falls into four sections:
• The Introduction (1:1–18), containing a brief summary of the Gospel.
• The Pre-Passion Ministry (1:19–12:50), which recounts the public life of Yeshua from his baptism to the eve of his Passion.
• The Passion and Resurrection (13:1–21:23).
• A brief epilogue (21:24–25).
The arrangement of subject matter by John follows the historical order of events as can be seen from the aforementioned segmentation. Notable is how John displays a special concern to denote exactly the time of the occurrence, and the connection, of the various events fitted into this chronological narrative. Right from the start of his narrative he details the circumstances around the start of Yeshua’s public ministry with four definite indications of the time. John places emphasis on the first miracles: “This beginning of miracles did Yeshua in Cana of Galilee . . .” and “This is again the second miracle that Yeshua did. Finally we see John refer repeatedly to the great religious and national festivals of the Hebrews for the purpose of indicating the exact historical sequence of the facts related. Not only is this indicative of an eyewitness account but also of a purpose.
The Fourth Gospel is written in Greek, and even a cursory study of it is sufficient to reveal a fairly unique character. Especially characteristic is the diction used by John and the expressions which are used more frequently than the other sacred writers. Most distinctive is John’s grammatical use of particles, pronouns, prepositions, verbs, etc. Overall John displays a comfortable intimacy with the Greek speech of the first century which he treats in many ways with a clearly Hebrew spin. His literary style is deservedly applauded for its effective simplicity. John capably combines the traditional narrative literary style of the age, as represented in the other three Gospels, with the more cosmopolitan flair of Paul the great evangelist to the Gentiles.
What stands out is the confinement of the record primarily to the events which occurred in Judea and Jerusalem. Of Yeshua’s labors and ministry in Galilee John relates little and is scant on details. Also noteworthy is how John deals with his selected subject matter. While the other evangelists focus on events and miracles, John recounts fewer and devotes his attention on Yeshua’s discourses and teachings. With John the events seem to serve as a backdrop for the words, conversations, and teachings of Messiah. Still further John hones in on the debates Yeshua has with his primary antagonists, the Jewish religious establishment at Jerusalem. As detailed in John’s narrative in quite dramatic fashion, this battle tends to be of a highly theological nature.
There are great foundational truths which John constantly hammers home in his Gospel: truths which define his governing theological mind set! These truths are made manifest through expressions such as: “the Word,” “the Light of the World,” “the Truth,” “the Life,” “the Resurrection,” “the Lamb of G_D,” etc. In some ways many of John’s literary strings seem to be constructed around these truths as opposed to these truths