Letter to Laodicea

BACKGROUND

Founded by Antiochus II around 250 B.C., Laodicea was a ‘knot on the road system.’ The road from Ephesus to Syria was the most economically and politically important road in ancient Asia, and it happened to pass directly through Laodicea. The city itself sat between two streams atop a plateau about a half-mile square and a few hundred feet above the plain in the fertile Lycus Valley. It was, according to commentatory Grant Osborne, “the more important member of a tri-city formation with Hierapolis six miles north and Colosse ten miles east.”[1]

Because of its location, Laodicea could post that it was the most independent city of the seven letters. As a portal for trade between multiple regions and empires, banking flourished in the city. Because of the richly watered valley, so did agriculture and farming, which contributed to the rise of a particular wool industry. Laodicea was known for the raven-black wool said to have been cultivated through breeding and the minerals of the area’s water supply. The uniqueness of this wool, coupled with the city's cosmopolitan feel, encouraged Laodicea’s clothing and fashion industry to thrive. In addition to banking, textiles, and fashion, Laodicea prospered in medical compounds. The city became known throughout the ancient world for “Phrygian powder,” which was used as an eye salve and exported across the roadways in every direction.

The general prosperity of the city was evidenced most clearly in the aftermath of a massive earthquake in A.D. 60. Like Sardis and Philadelphia, Laodicea was severely crippled by a substantial earthquake, but unlike those other cities, Laodicea did not need (actually refused) aid from the Roman Emporer to rebuild. The wealth of the city showed through in their resurrection, reproducing not only what was lost but establishing an even grander city in its second life.

And yet, for all its independence, Laodicea was dependent on somewhere else for its most important resource: water. The city depended on the water supply from Denizli and the six miles of aqueducts, which pushed the source of life into the city. The water supply issue left the independent city vulnerable to weather and enemies and so ever adept at political acquiescence.

While the city was built between two streams, it was not founded at a freshwater source. Across the stream and valley floor to the north, rose the 300-foot tall white cliffs of Hierapolis. Formed by calcified overflow from the hot water springs atop their rims, these cliffs beckoned to the sick and ill and those longing for health to come and bathe in their mineral waters. A few miles to the east, the cold water springs of Colosse beckoned all travelers to rest and be refreshed in the clear and nutrient source before setting out on the road once more. Laodicea sat in-between, and the cities natural water supply was neither hot nor cold but lukewarm, tepid. It was, in fact, the overflow of the healing waters of Hierapolis that had cooled enough to drink but still contained the minerals that, without heat, only produced a bitter taste and a nauseous stomach. Any person who happened to taste a mouthful would immediately spit it out, for it was good for neither healing nor nourishment. Their water could not sustain life, and that made them are dependent city despite all the external evidence of their prosperous independence.

PREPARATION 

IMPORTANT: Try to make sure you have at least 30 minutes of uninterrupted time for this practice. Be realistic and honest about how much space and stamina you have for the quiet components. Some of us will welcome stillness and silence, but most of us will likely struggle to get through even 3-5 minutes of silence—and that is okay! Arrange whatever time you think reasonable (suggested times are provided), and set a timer; it helps. Get into a comfortable position but not too comfortable, so you don’t fall asleep.     

PRACTICE

READ Revelation 3:14-22 slowly. If possible, read it aloud.

Now that you are familiar with the context and words, close your eyes and take three deep breaths. As you breathe in, pray “Holy Spirit… and as you breathe out, pray, “…Give me ears to hear.” Ask God to give you an openness to hear whatever the Spirit wishes to bring to you today. If (when!) your thoughts wander in the stillness, breathe the centering prayer to quiet your mind. Focus on your breaths as you envision breathing in God’s presence.  

Now, reread the passage slowly, envisioning Jesus as “the Amen,” the ‘So Be It,’ of God’s person and purposes in history, including yours. Jesus as the faithful and true witness to who God says you, and your neighbor, are. Picture Jesus as the beginning of God’s creation and its re-creation. Imagine Jesus crafting your life through a relationship with him, as he “stands at the door” knocking, waiting to share his life with you, over dinner! As you read and imagine[2]

• Listen for a word or phrase, encouragement, admonishment, promise, etc., that stands out. Don’t choose this yourself; let the Spirit bring it to your mind. Even if you don’t like it, try to welcome it with humility (it’s key!) and see what happens.

• Consider how you relate to the people and place of Laodicea. How are their issues, your issue, or our faith family’s issue? How is their life of faith similar to yours and ours? How is it different?

Give yourself 3-5 minutes to ponder the questions and listen quietly.

REFLECT Reread the letter to Laodicea slowly.

As you reflect the words of Jesus to this faith family, consider the following:

• The word or phrase or detail that stood out to you. Why do you think these words resonated with you?

• The promises in verses 20-21. In what ways might the promises of Jesus sharing his life with us (“eating with him and he with me”) and Jesus sharing his honor and responsibility with us  (“sit with me on my throne”) have motivated the Laodicean faith family to “be zealous and repent”? How might the promises encourage you or us to do the same?

• The issue and advice in verse 17-18. Why were the Laodiceans blinded to the reality of their situation and ignorant of what Jesus counsels? How are you/we?

Give yourself 3-5 minutes to ponder all this. Then, ask God, “How do you want me to ‘keep what is written?”

RESPOND Read Revelation 3:14-22 one last time.

Prepare yourself for what you want to say to God about what you think the Spirit might have spoken to you or what came to you as you found yourself in the letter from Jesus to the faith family of Smyrna.

Pray whatever you need to pray. You might thank God for something or confess to God something or ask God for something.

Give yourself 2-3 minutes to respond.

REST Do as you are led for the last 5 minutes.

You may wish to wait quietly on God—to simply be with Jesus, who speaks directly and pastorally to his sheep. You may want to pay attention to Jesus, pondering: what Jesus does in this particular prophetic utterance or what he describes his people doing, or what about Jesus makes you marvel, or least want to be with him? Sit in the companionship of God—who reproves and disciplines those whom he already loves and in whom he already takes delight.

CONCLUSION

Having fed on the word through this practice, give it time to digest. In a day or two, come back to your thoughts and observations about yourself, the church, and our church; praying these back to God and asking for clarity, encouragement, and courage to respond to Him. Consider sharing these with your Gospel Community, DNA, or another “sibling and partner in the tribulation and the kingdom and the patient endurance which are in Jesus” (Rev. 1:9). Maybe even repeat the practice once more!

[1] Grant Osborne, Revelation, 201.

[2] Revelation requires us to exercise our imagination. If the use of imagination in faith and life with Jesus is new to you, take a minute to read pages 18-19 of this resource.

Letter to Philadelphia

BACKGROUND

Founded by king Eumenes II some two hundred to two hundred and fifty years before Jesus’ appraisal, the city of Philadelphia was the youngest of the seven cities in the Revelation. The city was named after Eumenes’ brother, Attalus Philadelphus, in no small part because of the loyal love which his younger brother showed. Twice, Attalus had the opportunity to take the birth-right of his elder brother. The first came when the rumor spread that Eumenes had died (probably while off on a kingdom expanding campaign). Naturally, Attalus took up the mantle of the fallen king for the sake of the kingdom. However, when he learned that his brother was still alive and active, he readily and willingly returned the authority to its rightful head. Rather than taking what every younger brother covets, Attalus, out of love and loyalty, was satisfied with the responsibility he was birthed. The second act of loyal love came towards the end of Eumenes’ reign. The Roman empire was expanding, and Eumenes kingdom was included in that expansion. In hopes of avoiding a direct war, the Romans approached Attalus and offered him the crown if he would betray his brother and pledge his allegiance to Rome. Once again, Attalus did not bow to the internal pressure or external opportunities to take what was not his to claim. In doing so, he honored his brother, the crown, and the kingdom. And so, his brother honored him with Philadelphia, “the city of brotherly love.”

Philadelphia differed not just in age but in purpose from the other cities in the Revelation. It was positioned on the high ground at the juncture of major trade routes to Lydia, Mysia, and Phrygia, but not as a garrison city but a “missionary city.” Sitting as the “gateway (or door) to the East,” Philadelphia was founded with the sole purpose of “evangelizing” the surrounding area with Greek language and culture. So successful was Philadelphia in her mission that by the first century AD, the local languages were all but lost and the inhabits all but Greek! While cultural conversion was not uncommon in this era of humanity, the means of conversion was significantly unique. Archeologist Sir William Ramsey referred to Philadelphia as ‘the center for the diffusion of Greek language and Greek letters in a peaceful land and by peaceful means[1] as opposed to the Roman way of peace through force.  

While the character and purpose of Philadelphia were admirable, life in the city had its difficulties, especially at the time of Jesus’ words. The epicenter of the earthquake, which destroyed Sardis in AD 17, lay just outside of Philadelphia. The city was built on the edge of volcanic fields atop a fault line, so the earthquake not only toppled the city but sent it into a nearly decade-long experience of aftershocks. The people lived under constant pressure and visual signs of an unstable world. So shakey was the ground that many of the inhabitants moved to the countryside, commuting daily to conduct all the routines of daily life. Like Sardis, Philadelphia was resurrected at significant cost by the Roman emperor Tiberius. And true to their character, they wanted to honor their redeemer, so they changed the city name to Neoceaserea (“New City of Ceaser). Several decades later, after another gracious investment by Emporer Vespasian, the city once again changed its name out of a desire to honor to Flavia (Vespasian’s family name was “Flavius”). By the time of Jesus’ letter, however, the city was known again as Philadelphia.

In a city whose character, calling, and history had positive similarities and parallels with the vision of faithful apprenticeship with Jesus, we find a “little” (in size, stature, influence, and authority) faith family. The city was not the faith family’s opposition, but rather the familiar religion “the synagogue of Satan,” who said the person and way of Jesus were not enough. Yet, this faith family honored their older brother (Heb. 2:11, Rom. 8:29) and the rightful (“holy one, the true one”) King becoming the one church remaining to this day. Philadelphia (modern-day Aleshehir) is the lone church to have a traceable remnant in our present time, and that might just mean we should pay extra attention to what the Spirit says to the churches through them.

PREPARATION 

IMPORTANT: Try to make sure you have at least 25 minutes of uninterrupted time for this practice. Be realistic and honest about how much space and stamina you have for the quiet components. Some of us will welcome stillness and silence, but most of us will likely struggle to get through even 3-5 minutes of silence—and that is okay! Arrange whatever time you think reasonable (suggested times are provided), and set a timer; it helps. Get into a comfortable position but not too comfortable, so you don’t fall asleep.     

PRACTICE

READ Revelation 3:7-13 slowly. If possible, read it aloud.

Now that you are familiar with the context and words, close your eyes and take three deep breaths. As you breathe in, pray “Holy Spirit… and as you breathe out, pray, “…Give me ears to hear.” Ask God to give you an openness to hear whatever the Spirit wishes to bring to you today. If (when!) your thoughts wander in the stillness, breathe the centering prayer to quiet your mind. Focus on your breaths as you envision breathing in God’s presence.  

Now, reread the passage slowly, envisioning Jesus as “holy true,” the rightful ruler of not just God’s kingdom but the world. Jesus as the one who deserves all honor and glory and praise, as well as our loyal love. Picture Jesus holding the key to entry to life with God, as the “gateway” to God’s kingdom and our place of responsibility within. Imagine Jesus holding open the presence of God and holding out opportunities for participation in God alive to the women and men of Philadelphia, the church of “little power.” As you read and imagine[2]

• Listen for a word or phrase, encouragement, admonishment, promise, etc., that stands out. Don’t choose this yourself; let the Spirit bring it to your mind. Even if you don’t like it, try to welcome it with humility (it’s key!) and see what happens.

• Consider how you relate to the people and place of Philadelphia. How are their issues, your issue, or our faith family’s issue? How is their life of faith similar to yours and ours? How is it different?

Give yourself 3-5 minutes to ponder the questions and listen quietly.

REFLECT Reread the letter to Philadelphia slowly.

As you reflect the words of Jesus to this faith family, consider the following:

• The word or phrase or detail that stood out to you. Why do you think these words resonated with you?

• The promises in verses 12-13. In what ways might the promises of unshakable permanence in the presence of God (“a pillar in the temple of my God”) and Jesus bestowing honor and blessing  (“I will write…the name of my God…the city of my God…and my own name”) have motivated the Philadelphia faith family to “Hold fast what you have”? How might the promises encourage you or us to do the same?

Give yourself 2-3 minutes to ponder all this. Then, ask God, “How do you want me to ‘keep what is written?”

RESPOND Read Revelation 3:7-13 one last time.

Prepare yourself for what you want to say to God about what you think the Spirit might have spoken to you or what came to you as you found yourself in the letter from Jesus to the faith family of Smyrna.

Pray whatever you need to pray. You might thank God for something or confess to God something or ask God for something.

Give yourself 2-3 minutes to respond.

REST Do as you are led for the last 5 minutes.

You may wish to wait quietly on God—to simply be with Jesus, who speaks directly and pastorally to his sheep. You may want to pay attention to Jesus, pondering: what Jesus does in this particular prophetic utterance or what he describes his people doing, or what about Jesus makes you marvel, or least want to be with him? Sit in the companionship of God—holds open the door to his presence and your purpose, which no one can shut.

 CONCLUSION

Having fed on the word through this practice, give it time to digest. In a day or two, come back to your thoughts and observations about yourself, the church, and our church; praying these back to God and asking for clarity, encouragement, and courage to respond to Him. Consider sharing these with your Gospel Community, DNA, or another “sibling and partner in the tribulation and the kingdom and the patient endurance which are in Jesus” (Rev. 1:9). Maybe even repeat the practice once more!

[1] William Barclay, The Revelation of John, 137.

[2] Revelation requires us to exercise our imagination. If the use of imagination in faith and life with Jesus is new to you, take a minute to read pages 18-19 of this resource.

Letter to Sardis

BACKGROUND

We all take on the hue of our surroundings. To varying degrees, we reflect the world in which we live and move and have our being, where we work and marry, play and build friendships, pray and curse the traffic and heat. The history, ambitions, and attitudes of our allotted dwelling place make their way into us and out from us, including the “us” called “church.”   While we’d like to assume that we are the exception to the rule, in the most ordinary cases, we are not. The church often is a reflection of the city or community of which it is made up. If there was ever a faith family that epitomized this tendency, it was the Jesus followers of Sardis. A family of faith so amalgamated with its surroundings that they were hardly distinguishable. And that was the problem. Rather than following the pattern of Jesus—death, resurrection, and new life—the church of Sardis was repeating the pattern of their city, which was nothing new.  

Sardis is a plural name. The singular “Sard” was a city that was part military fortress and part agricultural trade center.  Much of the city was built atop a rockface jutting above the surrounding plains. This mountain top citadel boasted nearly 1,000-foot tall cliffs on three sides and a walkable entry only along a steep incline. The rest of the city was spread along the valley basin, rich in natural resources and at the crossroads of multiple trade routes. Because of its strategic location, Sardis was prosperous, and for a time, a capital city hungry for more.  The city was strong and prosperous—but limited as its strength and wealth came from the irreproducible geographic conditions. However, that did not stop the city’s leadership from trying to expand its empire.

When Sardis’ king (Croesus) unsuccessfully tried to overtake the Persian king Cyrus in the late 500’s b.c., he retreated to his impregnable fortress, assuming Cyrus could not overtake him. Failing to mobilize his forces, Croesus was content to wait Cyrus out. But, just a few days into the siege, a Persian soldier witnessed a Sardis guard drop his helmet over the towering walls and down the cliff. The guard, unaware he was being watched, scaled-down and back up the cliffs to receive his lost headpiece. In doing so, he unwittingly showed the Persians that the fortress was actually vulnerable. The Sardis forces in the citadel did not watch the cliff walls at night. Why would they? They had never been breached, and everyone knew it, and so they rested on their reputation. Yet, while the city and its guardians slept, the Persian army ascended the cliff face and stole the city like a thief in the night.

The sad thing is, the story was repeated a few hundred years later when “Antiochus the Great of Syria sent his armies against Sardis (214 b.c.). His soldiers scaled the unguarded walls of the city and captured it in much the same way as the Persian warriors did.”[1] The repeated offense of inattentiveness, stemming from an inflated sense of security in reputation, left Sardis trying to live up to a past identity while struggling to live into their place in the present. 

This lost discernment of identity came to light most fully closer to the time of Jesus’ letter. In AD 17, Sardis was nearly destroyed by a massive earthquake and rebuilt by the tremendous aid from emperor Tiberius. After its rebuild, Sardis applied to build their redeemer a temple of honor. It would have been the first of its kind in the Roman world. A righteous response to their resurrector, who obviously thought they were worthy and of significant value to the empire as he invested so much in their rebirth. But Sardis lost the privilege to Pergamum. Apparently, they were not who they thought they were.

No longer a capital, Sardis had lost that title to Ephesus. No longer the most geographically and visually stunning for Smyrna had claimed that stake. No longer a seat of spiritual or judicial power for that belonged to Pergamum. And, not even the most prosperous in in-land trade for Thyatira held that distinction. Sardis feined life but was actually in decline. The epitome of their decay laid in the never-finished temple of Artemis. Built to rival the (7-wonders of the ancient world) temple in Ephesus, to (re)gain a sense of their former identity, yet its work was never completed. Its remnants remain today under the shadow of a city-less hill in the farmlands of Turkey. 

To a people living in a prosperous city with history, history but no future, no growth, no new identity, Jesus describes himself as the one who has life—the breath, the Spirit—itself and holds their lives in his hands. He is the giver and the standard for new life now and forever.  

Sardis was a microcosm of its environment. Everything Jesus says to the church of Sardis is connected to their city’s history and identity, aspirations and attitudes. Unlike the four previous letters, there is no named opposition in Sardis. There are no Nicolaitans or false apostles. There is no synagogue of Satan or any tension from the extensive Jewish community in the city. There were no teachers within the family in the likes of Balaam or Jezebel, just the men and women of Sardis and their “incomplete works” (love, faith, service, and patient endurance).  There were no kingdom rivals in Sardis, perhaps because the family of faith echoed the repetitive pattern of their cultural moment, rather than following Jesus into life forever growing.

PREPARATION 

IMPORTANT: Try to make sure you have at least 25 minutes of uninterrupted time for this practice. Be realistic and honest about how much space and stamina you have for the quiet components. Some of us will welcome stillness and silence, but most of us will likely struggle to get through even 3-5 minutes of silence—and that is okay! Arrange whatever time you think reasonable (suggested times are provided), and set a timer; it helps. Get into a comfortable position but not too comfortable, so you don’t fall asleep.     

PRACTICE

READ Revelation 3:1-6 slowly. If possible, read it aloud.

Now that you are familiar with the context and words, close your eyes and take three deep breaths. As you breathe in, pray “Holy Spirit… and as you breathe out, pray, “…Give me ears to hear.” Ask God to give you an openness to hear whatever the Spirit wishes to bring to you today. If (when!) your thoughts wander in the stillness, breathe the centering prayer to quiet your mind. Focus on your breaths as you envision breathing in God’s presence.  

Now, reread the passage slowly, envisioning Jesus sending the Holy Spirit in his fullness (“seven spirits” is an OT description on the Holy Spirit) to his church. Jesus breathing the Spirit of life, wisdom, might, knowledge, and fear of the Lord (see Is. 11:2) onto his apprentices. Picture Jesus holding these families of faith in his right hand as guardian, judge, and standard of their lives now and forever. Imagine this Jesus speaking to his friends, followers, and flock—in the case of Sardis—stagnant in their growth, now longer maturing in lives of love, faith, service, and patient endurance. As you read and imagine[2]

• Listen for a word or phrase, encouragement, admonishment, promise, etc., that stands out. Don’t choose this yourself; let the Spirit bring it to your mind. Even if you don’t like it, try to welcome it with humility (it’s key!) and see what happens.

• Consider how you relate to the people and place of Sardis. How are their issues, your issue, or our faith family’s issue? How is their life of faith similar to yours and ours? How is it different?

Give yourself 3-5 minutes to ponder the questions and listen quietly.

REFLECT Reread the letter to Sardis slowly.

As you reflect the words of Jesus to this faith family, consider the following:

• The word or phrase or detail that stood out to you. Why do you think these words resonated with you?

• The promises in verse 5. In what ways might the promises of honor (“white robes”), secure relationship (“book of life” was a register of linage or citizenship), and advocacy (Jesus confessing their names) have motivated the Sardis faith family to walk “worthy” with Jesus? How might the promises encourage you or us to do the same?

• The imperatives in verse 3. How can remembering and keeping to the Spirit-life received & words of Jesus heard help the Sardis family stay awake and finish “their works”? How might they do the same for us?

Give yourself 2-3 minutes to ponder all this. Then, ask God, “How do you want me to ‘keep what is written?”

RESPOND Read Revelation 3:1-6 one last time.

Prepare yourself for what you want to say to God about what you think the Spirit might have spoken to you or what came to you as you found yourself in the letter from Jesus to the faith family of Smyrna.

Pray whatever you need to pray. You might thank God for something or confess to God something or ask God for something.

Give yourself 2-3 minutes to respond.

REST Do as you are led for the last 5 minutes.

You may wish to wait quietly on God—to simply be with Jesus, who speaks directly and pastorally to his sheep. You may want to pay attention to Jesus, pondering: what Jesus does in this particular prophetic utterance or what he describes his people doing, or what about Jesus makes you marvel, or least want to be with him? Sit in the companionship of God—who is both the giver and standard of life anew, now and forever.

CONCLUSION

Having fed on the word through this practice, give it time to digest. In a day or two, come back to your thoughts and observations about yourself, the church, and our church; praying these back to God and asking for clarity, encouragement, and courage to respond to Him. Consider sharing these with your Gospel Community, DNA, or another “sibling and partner in the tribulation and the kingdom and the patient endurance which are in Jesus” (Rev. 1:9). Maybe even repeat the practice once more!

[1] S. J. Kistemaker & W. Hendriksen, Exposition of the Book of Revelation, 146–149.

[2] Revelation requires us to exercise our imagination. If the use of imagination in faith and life with Jesus is new to you, take a minute to read pages 18-19 of this resource.

Letter to Thyatira

BACKGROUND

Our fourth address is to the faith family in “the least important of the seven cities.”[1] Unlike Ephesus, Smryna, and Pergamum, Thyatira could not boast of being the most influential, the most beautiful, or the most significant. It was not a leading city in politics, economics, education, culture, civic pride, religion, or the like. Though Thyatira could not claim top billing in any one area, it was, nevertheless, a prosperous city. By all accounts, it was a city with plenty of jobs, plenty of space, and plenty of stability. A city organized geographically and socially around the mainstay of ordinary urban living: business.

Located along multiple trade routes, Thyatira was home to a host of artisans and industries from bakers and painters and tanners to potters and workers in wool and linen and metal (chiefly copper). It was the home of Lydia, the dealer in purple cloth worn by royals and the wealthy who, upon meeting the apostle Paul in Philippi, became an apprentice of Jesus (Acts 16:11-15).

Though not unique in the first-century world nor patterns today, Thyatira was known for its many trade guilds, or trade unions, which shaped the city’s economic and social life. Different guilds controlled different “squares” or districts in the city’s structure, providing associations for mutual profit as well as a social fabric in which the artisans' lives were weaved. Most of these trade guilds paid homage to the city’s gods, Apollo and Artemis, who, along with Ceaser, were marked as “the Sons of Zeus” on the local coinage. Like any good networking group, these guilds were not all business but also communal, throwing parties and festivals to honor their trade and the gods of their craft.  While our modern minds picture debaucherous pagan parties in which every participant, caught up in the gyrations of cultic worship, is partaking in every form of lustful and twisted perversion and gratification, the historical data suggests a much milder picture. Indeed, honor was paid to the divines for the industry's prosperity, and certainly, the unused parts (usually the good parts!) of sacrificial offerings made a delicious meal. Still, the parties were focused as much on social business as they were on the spiritual. Of course, as we all know, a work party or conference, even today, can quickly degenerate. And Thyatira, we can be sure, had its fair share of parties going too far. Yet, regardless of the level of debauchery, the collusion of faith and work and friends made participation in the guilds a rather delicate subject for the first century Jesus follower. Community and work melded together in Thyatira, and the line between people and prophet, faith and fortune (even modest everyday capital) blurred.

“though [the trade guilds] were not obligatory,” writes commentator Grant Osborne, “few workers failed to belong, for the guilds were centers of social life as well as commerce. Both physically and sociologically, the guilds were at the heart of civic life, [and] their feasts were the heart of the social (and commercial) life of the city. To refuse to participate meant the loss of both goodwill and business.”[2] And certainly, a much harder go at prosperity. So, while there was “no threat of persecution [hanging] over the Thyatiran church,”[3] there was the issue of living like Jesus in the roles and relationships of everyday life. What would it look to follow Jesus’ way amind the mixed and mingled way of work/community?

Stuck in a reasonably good city, with a sufficiently good economy, the faith family of Thyatira had to navigate fidelity to the way of Jesus amid the economic and social constructs of ordinary life. Jesus makes his fourth address to a family of faith living enmeshed in their city’s economic and social structures and under the spirit of their cultural moment, living amind one kingdom while loyal to another. To this particular family of faith, in the least significant city of the seven, Jesus writes his most lengthy correspondence; and describes himself most vividly as King of all kings, enthroned in the Kingdom which outlasts all kingdoms.

PREPARATION 

IMPORTANT: ** Jesus’ self-description (vs. 19), the complex language and story around “Jezebel” (vs. 20-23), and even the perplexing promises (vs. 24-28); require a little bit of biblical knowledge to immerse ourselves in this letter fully. If you missed the sermon, we’d suggest listening/watching it first.**

Try to make sure you have at least 30 minutes of uninterrupted time for this practice. Be realistic and honest about how much space and stamina you have for the quiet components. Some of us will welcome stillness and silence, but most of us will likely struggle to get through even 3-5 minutes of silence—and that is okay! Arrange whatever time you think reasonable (suggested times are provided), and set a timer; it helps. Get into a comfortable position but not too comfortable, so you don’t fall asleep.  

PRACTICE

READ Revelation 2:18-29 slowly. If possible, read it aloud.

Now that you are familiar with the context and words, close your eyes and take three deep breaths. As you breathe in, pray “Holy Spirit… and as you breathe out, pray, “…Give me ears to hear.” Ask God to give you an openness to hear whatever the Spirit wishes to bring to you today. If (when!) your thoughts wander in the stillness, breathe the centering prayer to quiet your mind. Focus on your breaths as you envision breathing in God’s presence.  

Now, reread the passage slowly, envisioning Jesus as “the Son of God,” who is King of all kings. Jesus, who has eyes aflame that penetrate our hearts and mind, reveal our loyalty and purify our fidelity so we can rule with him, like him. Jesus, whose Kingdom is firmly established even now amind brittle kingdoms. Jesus, whose Kingdom is the means of tearing down in order to build up. Picture Jesus behind and above all that is seen, which might claim authority. Imagine this Jesus speaking to his friends, followers, and flock maturing in lives of love, faith, service, and endurance. As you read and imagine[4]

• Listen for a word or phrase, encouragement, admonishment, promise, etc., that stands out. Don’t choose this yourself; let the Spirit bring it to your mind. Even if you don’t like it, try to welcome it with humility (it’s key!) and see what happens.

• Consider how you relate to the people and place of Thyatira. How are their issues, your issue, or our faith family’s issue? How is their life of faith similar to yours and ours? How is it different?

Give yourself 3-5 minutes to ponder the questions and listen quietly.

REFLECT Reread the letter to Thyatira slowly.

As you reflect the words of Jesus to this faith family, consider the following:

• The word or phrase or detail that stood out to you. Why do you think these words resonated with you?

• The promises (v. 24-28). In what ways might have the promises of shared authority and glory encouraged the Thyatirans to not add “any other burden” to life with Jesus, but to “hold fast what you have”? How might the promises encourage you or us to do the same?

Give yourself 2-3 minutes to ponder all this. Then, ask God, “How do you want me to ‘keep what is written?”

RESPOND Read Revelation 2:18-29 one last time.

Prepare yourself for what you want to say to God about what you think the Spirit might have spoken to you or what came to you as you found yourself in the letter from Jesus to the faith family of Smyrna.

Pray whatever you need to pray. You might thank God for something or confess to God something or ask God for something.

Give yourself 2-3 minutes to respond.

REST Do as you are led for the last 5 minutes.

You may wish to wait quietly on God—to simply be with Jesus, who speaks directly and pastorally to his sheep. You may want to pay attention to Jesus, pondering: what Jesus does in this particular prophetic utterance or what he describes his people doing, or what about Jesus makes you marvel, or least want to be with him? Sit in the companionship of God—who is the King who sees everything and stands forever.

CONCLUSION

Having fed on the word through this practice, give it time to digest. In a day or two, come back to your thoughts and observations about yourself, the church, and our church; praying these back to God and asking for clarity, encouragement, and courage to respond to Him. Consider sharing these with your Gospel Community, DNA, or another “sibling and partner in the tribulation and the kingdom and the patient endurance which are in Jesus” (Rev. 1:9). Maybe even repeat the practice once more!

[1] J.L. Trafton, Reading Revelation: a literary and theological commentary, 41.

[2] G. Osborne, Revelation, 151-152.

[3] William Barclay, The Revelation of John, 112.

[4] Revelation requires us to exercise our imagination. If the use of imagination in faith and life with Jesus is new to you, take a minute to read pages 18-19 of this resource.

Letter to Pergamum

BACKGROUND

Our third letter from Jesus to his church is read to a people living in treacherous conditions, “where Satan dwells.” While we’d imagine the place where Satan sits enthroned as a place of debauchery and sleaze, oozing with evils, Pergamum, by all accounts, was a magnificent city. The crown of a civilized society, a palace of healing, a bastion of law and order, a city whose power and authority offered the means and vision of a full life. “Beyond all other cities in Asia Minor, Pergamum gives the traveler the impression of a royal city, the home of authority…”[1] Pergamum was a city of royalty (rule) and authority. The question is, whose?

Built upon a cone-like hill overlooking the valley of the River Caicus, one could easily see the Mediterranean Sea some fifteen miles away. It’s no wonder that Pergamum could trace its lineage to prehistoric times. It was, says William Barclay, “historically…the greatest city of Asia,”[2] for at the time of Jesus’ address, Pergamum had been a capital city overlooking the expanse of the Asian province in some form or fashion for nearly 400 years.

The city’s “name in Greek (Pergamon) means ‘citadel.’” [3]  This towering stronghold over time became known as “’the finest flower of Hellenic civilization,’” for it boasted “a library of more than 200,000 volumes.” Still, “the most spectacular aspect of this remarkable city was the upper terrace of the [bastion] with its sacred and royal buildings…” Here sat “the great altar of Zeus,” which stood some forty-plus feet tall and rested near the mountain's peak.  At the base of this throne was a famous frieze (a band of sculpted decoration) which “depicts the gods of Greece in victorious combat against the giants of earth, alongside the victory of Attalus I (the first ruler in Asia) over the [barbarian] Galatians.” In other words, here at Pergamum is where civilization began!

Pergamum was also “a center of worship for…Asklepios.” Asklepios was the god of healing, and his temple, the closest thing to a hospital in ancient times. What is important to note is that Asklepios’ name was often proclaimed with the designation “Savior.” He drew people from across the province seeking his salvation. Asklepios was always represented as holding a staff with a serpent or simply as a serpent-wrapped rod.

Beyond the birthplace of civilization, intellectual life over primitive life, and the home to the healer (Savior) of humanity, Pergamum was also the official center in Asia for the imperial cult of Rome. The seat of emperor worship, where divinity and humanity become one, where the authority and power to make the world in our image found its force and face. “It was the first city of Asia to receive permission to build a temple dedicated to the worship of a living ruler…’the divine Augustus…’”

Pergamum was not a city of sleaze and filth and chaos. It was the crown of a civilized society, a palace of healing, a bastion of law and order. And that’s the tricky part. The modernization of this ancient place, coupled with an integrated and holistic vision for a healthy and whole life of religion and politics, and economics, played on every human aspiration for “the good life.” Power and authority were evident and evidently working for the prospering of the entire province—participation in the power structures and systems of governance was a matter of common sense and societal normality. It was a city where the seen and the unseen were united, but to what and whose end?

PREPARATION 

IMPORTANT: Try to make sure you have at least 25 minutes of uninterrupted time for this practice. Be realistic and honest about how much space and stamina you have for the quiet components. Some of us will welcome stillness and silence, but most of us will likely struggle to get through even 3-5 minutes of silence—and that is okay! Arrange whatever time you think reasonable (suggested times are provided), and set a timer; it helps. Get into a comfortable position but not too comfortable, so you don’t fall asleep.     

PRACTICE

READ Revelation 2:12-17 slowly. If possible, read it aloud.

Now that you are familiar with the context and words, close your eyes and take three deep breaths. As you breathe in, pray “Holy Spirit… and as you breathe out, pray, “…Give me ears to hear.” Ask God to give you an openness to hear whatever the Spirit wishes to bring to you today. If (when!) your thoughts wander in the stillness, breathe the centering prayer to quiet your mind. Focus on your breaths as you envision breathing in God’s presence.  

Now, reread the passage slowly, envisioning Jesus as he described, “him who has the sharp two-edged sword,” which is “the sword of my mouth.” Picture Jesus as the one who has authority over life and death, the one who rules the seen and the unseen, determines what is truly good, and has the power to heal, rescue, judge, redeem, bring justice, and bring salvation; with just his words. Imagine this Jesus speaking to his friends, followers, and flock holding fast amid the stronghold of their enemy. As you read and imagine[4]

• Listen for a word or phrase, encouragement, admonishment, promise, etc., that stands out. Don’t choose this yourself; let the Spirit bring it to your mind. Even if you don’t like it, try to welcome it with humility (it’s key!) and see what happens.

• Consider how you relate to the people and place of Pergamum. How are their issues, your issue, or our faith family’s issue? How is their life of faith similar to yours and ours? How is it different?

Give yourself 3-5 minutes to ponder the questions and listen quietly.

REFLECT Reread the letter to Pergamum slowly.

As you reflect the words of Jesus to this faith family, consider the following:

• The word or phrase or detail that stood out to you. Why do you think these words resonated with you?

• The promise (v. 17). In what ways might the promise of provision for life today and unique identity with responsibility in life now and forever encourage them to diligently discern “the way(s)” they were following Jesus in their culture? How might the promise encourage you or us to do the same?

Give yourself 2-3 minutes to ponder all this. Then, ask God, “How do you want me to ‘keep what is written?”

RESPOND Read Revelation 2:12-17 one last time.

Prepare yourself for what you want to say to God about what you think the Spirit might have spoken to you or what came to you as you found yourself in the letter from Jesus to the faith family of Smyrna.

Pray whatever you need to pray. You might thank God for something or confess to God something or ask God for something.

Give yourself 2-3 minutes to respond.

REST Do as you are led for the last 5 minutes.

You may wish to wait quietly on God—to simply be with Jesus, who speaks directly and pastorally to his sheep. You may want to pay attention to Jesus, pondering: what Jesus does in this particular prophetic utterance or what he describes his people doing, or what about Jesus makes you marvel, or least want to be with him? Sit in the companionship of God—whose authority and power create a whole life now and forever.

CONCLUSION

Having fed on the word through this practice, give it time to digest. In a day or two, come back to your thoughts and observations about yourself, the church, and our church; praying these back to God and asking for clarity, encouragement, and courage to respond to Him. Consider sharing these with your Gospel Community, DNA, or another “sibling and partner in the tribulation and the kingdom

[1] Archeologist, Sir William Ramsey, quoted in William Barclay, The Revelation of John, 96.

[2] Ibid.

[3]The following quotes in this section are referenced from Robert Mounce, The Book of Revelation, NICNT, 78-80.

[4] Revelation requires us to exercise our imagination. If the use of imagination in faith and life with Jesus is new to you, take a minute to read pages 18-19 of this resource.

Letter to Smyrna

BACKGROUND

“If it was inevitable that Ephesus should come first in the list of the seven churches, it was only natural that Smyrna, its great rival, should come second. [Ephesus was the first and greatest metropolis of Asia, yet] Of all the cities of Asia, Smyrna was the loveliest.”[1] Smyrna was a city reborn in splendor. Destroyed in 600  b.c., Smyrna existed a collection of villages for nearly 300 years until Alexander the Great commissioned its rebuilding. Through the authority and power behind this commanded rebirth, Smyrna become one of the first planned cities of the ancient world and thus architecturally exquisite and advanced.

Smyrna was famous for its temples to Zeus and Cybele, which capped either end of a great mall that was the ancient world's envy. This collection of expertly designed and magnificently maintained buildings was known as the crown of Smyrna,” as it sat atop the city’s highest ridge. Encircling this stunning coalescence like a jeweled necklace was a beautiful roadway called “the Street of Gold.” No city could compare to Smyrna’s human-crafted splendor. Even its natural features magnified the city’s designed beauty. Surrounding the city were groves of trees that produced an aromatic gum called myrrh, that same myrrh brought by the wise men from the East to Jesus’ feet. Capped by the crowned ridge, surrounded by groves of precious trees, and sitting on idyllic waters which cooled the city during the hot summer months, providing a pleasant climate year-round, Smyrna was a paradise. Add to the visual splendor that Smyrna claimed to be the birthplace of the famed Greek poet Homer, and thus a center for thought and creativity, and it is easy to imagine the beauty of the world holding no more excellent representation.

As a harbor city, the trade and commerce that developed turned Smyrna into a commercial metropolis. Like Ephesus, Smyrna was a free city, free because of its distinction as Rome's most loyal city. Throughout its history, Smyrna “maintained an excellent relationship with Rome... It was the first city in Asia to erect a temple to the goddess Roma (195 b.c.). In a.d. 26, because of its long loyalty to Rome, it beat out ten other cities for the privilege of building a temple to the emperor Tiberias. In succeeding decades, [about the time of Jesus’ address] it became a center of the imperial cult.”[2] The details of daily living (work, municipal services, and faith) were one in Smyrna. Politics, religion, and economy formed a three-corded strand not easily broken.

Smyrna was not only “great in trade, beauty, and political and religious status; it was also a city where culture flourished,”[3] notes Barclay. Here, in this marvelous reborn metropolis, everyone “wanted to exalt Smyrna and had a personal desire to climb to the top of the municipal tree. It is not without significance that in the address of the letter, the risen Christ is called ‘the first and the last.’”[4] In a city that boasted in the pursuit and achievement of everything good, true, and beautiful, a crucified and risen peasant, King was certainly an oddity.

PREPARATION 

IMPORTANT: Try to make sure you have at least 25 minutes of uninterrupted time for this practice. Be realistic and honest about how much space and stamina you have for the quiet components. Some of us will welcome stillness and silence, but most of us will likely struggle to get through even 3-5 minutes of silence—and that is okay! Arrange whatever time you think reasonable (suggested times are provided), and set a timer; it helps. Get into a comfortable position but not too comfortable, so you don’t fall asleep.     

PRACTICE

READ Revelation 2:8-11 slowly. If possible, read it aloud.

Now that you are familiar with the context and words, close your eyes and take three deep breaths. As you breathe in, pray “Holy Spirit… and as you breathe out, pray, “…Give me ears to hear.” Ask God to give you an openness to hear whatever the Spirit wishes to bring to you today. If (when!) your thoughts wander in the stillness, breathe the centering prayer to quiet your mind. Focus on your breaths as you envision breathing in God’s presence.  

Now, reread the passage slowly, envisioning Jesus as he described, ruling over all history past and future, dying, seemingly defeated by our common enemy, and yet alive, victorious. Picture Jesus as he is described in 5:12 “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!”. Imagine this Jesus speaking to his friends, followers, and flock struggling to survive their faith. As you read and imagine[5],

• Listen for a word or phrase, encouragement, admonishment, promise, etc., that stands out. Don’t choose this yourself; let the Spirit bring it to your mind. Even if you don’t like it, try to welcome it with humility (it’s key!) and see what happens.

• Consider how you relate to the people and place of Smyrna. How are their issues, your issue, or our faith family’s issue? How is their life of faith similar to yours and ours? How is it different?

Give yourself 3-5 minutes to ponder the questions and listen quietly.

REFLECT Reread the letter to Smyrna slowly.

As you reflect the words of Jesus to this faith family, consider the following:

• The word or phrase or detail that stood out to you. Why do you think these words resonated with you?

• The promise. In what ways might this promise have encouraged them in patient endurance and unity amid experiencing a season of “testing” as well as daily tribulation and God’s kingdom at the same time? How might the promise encourage you or us to do the same?

Give yourself 2-3 minutes to ponder all this. Then, ask God, “How do you want me to ‘keep what is written?”

RESPOND Read Revelation 2:8-11 one last time.

Prepare yourself for what you want to say to God about what you think the Spirit might have spoken to you or what came to you as you found yourself in the letter from Jesus to the faith family of Smyrna.

Pray whatever you need to pray. You might thank God for something or confess to God something or ask God for something.

Give yourself 2-3 minutes to respond.

REST Do as you are led for the last 5 minutes.

You may wish to wait quietly on God—to simply be with Jesus, who speaks directly and pastorally to his sheep. You may want to pay attention to Jesus, pondering: what Jesus does in this particular prophetic utterance or what he describes his people doing, or what about Jesus makes you marvel, or least want to be with him? Sit in the companionship of God—who offers us a life without fear of whatever our adversary may bring about as well as our Father’s judgment.

CONCLUSION

Having fed on the word through this practice, give it time to digest. In a day or two, come back to your thoughts and observations about yourself, the church, and our church; praying these back to God and asking for clarity, encouragement, and courage to respond to Him. Consider sharing these with your Gospel Community, DNA, or another “sibling and partner in the tribulation and the kingdom and the patient endurance which are in Jesus” (Rev. 1:9). Maybe even repeat the practice once more!

[1] William Barclay, The Revelation of John, vol. 1, 81.

[2] G.R. Osborne, Revelation, 127.

[3] Barclay, 83.

[4] Ibid. 84.

[5] Revelation requires us to exercise our imagination. If the use of imagination in faith and life with Jesus is new to you, take a minute to read pages 18-19 of this resource.