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.