A Saga of Seven Churches
- James Collazo
- Aug 28, 2021
- 15 min read
Updated: Nov 16
Introduction
The first century was the best of church history and the worst of persecution. It was an age of faith and fear, of belief and doubt, of virtue and evil. It was the beginning of hope and the end of death. The Holy Spirit's message to the seven churches in Revelation reflects all these themes (Rev. 1–3). These seven churches were in the Roman province of Asia. In ancient times, the cities of Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea followed a standard northward trade route. John listed them in the order of their distance from the island of Patmos, where he lived in exile around AD 80 (Rev. 1:4, 11, 20). Today, their locations correspond to the modern Turkish cities of Selçuk, İzmir, Bergama, Akhisar, Sart, Alaşehir, and Denizli.
When studying Revelation, theologians group end-times views into four main categories: futurism, historicism, idealism, and preterism. Futurists see most events in Revelation and other apocalyptic books, like Daniel, as still to come. This view is the most common in eschatology, the study of the end times (see "Revelation: Then, Now, and Not Yet"). Futurists believe that Revelation describes a series of current and future events leading to the final return of Christ. Historicists interpret Revelation as a gradual unfolding of events throughout church history. They often identify figures such as Nero (AD 37–68), Leo X (1475–1521), or Adolf Hitler (1889–1945) as possible antichrists within their historical periods. Idealists focus on the symbolic meaning of Revelation, seeing it as a reflection of timeless truths and moral lessons. They understand the antichrist not as a single person but as a spirit or attitude—the zeitgeist, or "spirit of the age"—that opposes God across all generations. Preterists believe that most, if not all, of the apocalyptic events in Revelation occurred in the first century. For them, Christians read the New Testament not to predict future destruction but to live faithfully within God's covenant community. This article explains all four views to help readers understand how Christians interpret Revelation.
What the Spirit Says to the Seven Churches
In the Bible, the number seven stands for completion and wholeness (e.g., Gen. 2:1–2; Exod. 20:10–11; Matt. 18:21–22). It is also the number of branches on the menorah (H4501) and the temple's lampstand (shown at the top). With this in mind, we can view the seven churches in Revelation as a model for all of Christ's church throughout history. The Holy Spirit still speaks to the churches today, and Jesus still appoints a messenger to watch over each lampstand. To understand what the Spirit says to us now, we must first recognize what he said to the first-century churches of Asia Minor. Each letter in Revelation follows a similar pattern: a greeting that reveals something about Christ, details about the community, and a criticism paired with encouragement. Jesus ended each letter by saying, "Whoever has ears, let them hear what the Spirit says to the churches." The following sections use a historical-grammatical approach to explain the text, connecting its first-century meaning to lessons for the twenty-first century.
Ephesus (Rev. 2:1–7). The apostle Paul founded the church in Ephesus during his two-year stay there between AD 53 and 55 (Acts 19:1, 10). The Ephesian church faced constant pressure to remain faithful in a city famous for its pagan tourism industry, centered on the massive temple of Artemis—one of the Seven Wonders of the ancient world (Acts 19:35). Jesus commended the Christians of Ephesus for their perseverance and devotion to God despite the surrounding hostility.
However, their love for him began to fade as they battled imperial cult worshipers and false teachers who claimed allegiance to Christ. They forgot Paul's reminder to the Corinthians: "If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing" (1 Cor. 13:2). Jesus contrasted the tree orchard dedicated to Artemis with the Tree of Life in God's own garden (paradeisos, G3857, "paradise") described in Genesis 2:8–9.
Ephesus today represents believers who focus on doctrine but lose compassion in the process. They become "heresy hunters" who read Scripture mainly to prepare their following argument about theology. In doing so, many lose their sense of divine mystery—and some even lose their faith in God. Defending the faith against skepticism and false teaching is essential, but the modern "Ephesian" must remember the heart of the gospel: hope in the resurrection (1 Pet. 3:15, 21).
We modern people are not above making pilgrimages to monuments such as the Statue of Liberty. It is good to value the place where we live and to work for the good of our community as responsible citizens. Yet we must not let civic pride close our eyes to the greater call to love God and our neighbor. If patriotism means a healthy affection for the land of one's fathers (Latin: patria), it is not sinful. But when that affection turns into nationalism—the belief that one's nation is superior to others—we must repent and return to God (see "Sacralism: Patriot or Pilgrim"). God places each of us in our appointed times and borders (Acts 17:26), and Jesus commands us to make disciples of all nations (Matt. 28:19).
Smyrna (Rev. 2:8–11). This city was wealthy and influential, known for its deep loyalty to Rome. In return, the empire rewarded it with impressive building projects, including universities and medical centers, making its architecture some of the most remarkable in the region. Despite living in poverty, the Christians in Smyrna received praise from Jesus for their spiritual riches.
Like Ephesus, Smyrna served as a major center of emperor worship, and its citizens competed with those in Ephesus in showing devotion to Caesar. The church there also faced hostility from parts of the local Jewish community, who sometimes reported Christians to Roman authorities for confessing Jesus as "Lord and God" instead of the Roman emperor Domitian (r. 81–96 AD). Although Roman law exempted Jews from offering sacrifices to Caesar, officials now viewed Christians as a separate sect (see "Jew & Gentile: Parting Ways"). The synagogue leaders agreed, seeing followers of Jesus as apostate Jews joined by Gentile converts.
In his gospel, John notes, "The Jewish leaders, who already had decided that anyone who acknowledged that Jesus was the Messiah would be put out of the synagogue" (John 9:22). Around the time John wrote Revelation, some synagogue leaders added a curse against Christians to their liturgy—Birkat ha-Minim (H1293, H4327, "Blessing on the Heretics")—as part of the Eighteen Benedictions. It reads:
For the apostates let there be no hope . . . Let the nozerim ["Nazarenes," believers in Jesus of Nazareth; see Acts 24:5] and the minim [Jewish heretics] be destroyed in a moment. And let them be blotted out of the Book of Life and not be inscribed together with the righteous. Blessed are you, LORD, who humbles the arrogant.
Jesus called these leaders the "synagogue of Satan" because of their violent and bitter opposition to his followers in the Smyrnaean church. We should not read this statement as an antisemitic insult but as an internal critique—Jews addressing other Jews within the same religious context. Likewise, the Essenes, the ascetic Jewish community at Qumran who produced the Dead Sea Scrolls, used similar language when they condemned corrupt leaders as the "synagogue of Beliar," another name for Satan (1QH 2:22; cf. 2 Cor. 6:15).
Jesus warned the believers in Smyrna that the Romans would imprison them for ten days—a symbolic number representing testing and faithful obedience to God, as seen in the Ten Commandments and the ten-percent tithe. For their endurance, he promised them the crown of life, a lasting reward far greater than the temporary laurel wreaths worn by Olympic victors.
Smyrna today represents low-income and working-class Christians who understand that their true riches are in heaven. They respond to God's grace with faith, even while facing poverty, violence, and danger in their communities. Yet many nonprofit organizations and parachurch ministries in these areas often exploit those they claim to serve. They demand money from the poor and report people struggling with addiction to law enforcement rather than guiding them toward recovery and healing. The modern "Smyrnaean" does not idolize athletes, musicians, or especially church leaders. Instead, they direct their devotion to Jesus alone, trusting him as the only source of hope, strength, and eternal reward.
Pergamum (Rev. 2:12-17). What Jesus called the "throne of Satan" now stands reconstructed in the Pergamon Museum in Berlin, Germany. In the first century, the people of Pergamum offered incense to Caesar at this massive altar dedicated to Zeus. The city was known for its fierce loyalty to Rome, especially during the emperor Domitian's persecution of Christians. Some believers, such as Antipas, were martyred for refusing to call the emperor "Lord and God," as he demanded.
Despite this faithfulness, the church in Pergamum compromised by tolerating pagan practices and a heretical group called the Nicolaitans. Jesus compared them to Balaam, son of Beor, the false prophet who led Israel into idolatry and immorality (Num. 22; Deut. 23:4). Some believers continued to worship idols and participate in pagan rituals with cult prostitutes. Jesus called them to repent (Greek: metanoeō, G3340)—to change their minds and turn from sin—or face swift judgment.
To those who remain faithful, God promises hidden manna, just as he sustained the Israelites in the wilderness (Exod. 16:31). He will also give them a white stone engraved with their new name. In ancient Rome, officials awarded white stones to victorious athletes as tokens granting them entry to exclusive banquets honoring their gods. Jesus, the true and faithful Lord (Rev. 1:8), will surpass the Romans by granting his followers admission to the eternal heavenly feast prepared for all who endure faithfully (Matt. 12:1–14; Luke 14:15).
Pergamum today represents churches that compromise with culture and sinful practices while claiming to follow Jesus. This statement describes believers in developed nations who mix postmodern and humanistic ideas with Scripture, as well as those in developing countries who blend traditional pagan customs with Christianity. In both cases, humanism and paganism deny the one true God and make truth relative to culture and history.
The modern "Pergamonian" must remember, "The LORD our God, the LORD is one" (Deut. 6:4). God is the absolute truth for all people in every nation and time (see "Axial Age & Christianity"). If we remain faithful and endure to the end, Jesus will welcome us to his heavenly feast, granting us a place of honor in celebration of his victory.
Thyatira (Rev. 2:18–29). Thyatira was the hometown of Lydia, the purple dye merchant whom Paul baptized in Philippi (Acts 16:11–15, 40). She may have helped establish the church there after her conversion. Lydia's devotion to God stands in sharp contrast to the idolatry of Jezebel, the wicked queen who led Israel into worshiping false gods (1 Kings 16:31, 18:4–19, 19:1). Idolatry shapes Jesus' imagery in his message to Thyatira—his eyes blaze like fire and his feet glow like burnished bronze. In a city famous for its bronze idols forged in fire, Jesus presents himself as the living contrast: not a lifeless image shaped by human hands, but the true and radiant Lord whose fiery gaze sees all and whose strength endures forever.
Jesus may have used the image of an adulterous woman to remind the church of Lydia's purity in contrast to Jezebel's corruption. The leaders of Thyatira had grown negligent, tolerating false teaching and intimidating faithful believers. Yet, just as God told Elijah that a faithful remnant in Israel had not bowed to Jezebel (1 Kings 19:18; Rom. 11:4), so too Jesus preserved a group of steadfast disciples who would endure to the end (Matt. 10:22, 24:13; Mark 13:13; James 1:12). These faithful ones would share in Christ's authority to rule the nations during his millennial reign and would receive the morning star, symbolizing ultimate victory. In Greco-Roman culture, the planet Venus symbolized triumph. However, in the Bible, this "morning star" refers to the Messiah foretold in Numbers 24:17—fulfilled in Jesus, from whom the sharp, two-edged sword proceeds (Rev. 2:12, 16).
Thyatira today represents churches that distort the Christian faith to fit postmodern and secular humanist ideas. Though we no longer worship physical idols, we must still reject philosophies that deny God's existence, nature, or authority. We must also stand firm against any teaching that denies Jesus' virgin birth, death on the cross, or bodily resurrection. John rightly called those who reject these truths "antichrists" (1 John 2:22, 4:3; 2 John 1:7).
Like the church in Thyatira, many congregations today struggle with false teachers who twist Scripture, mislead sincere believers, and cause division within the body of Christ. The modern "Thyatiran" must remain alert, grounded in Scripture, and committed to truth, so that they may endure in love and purity until Christ's return.
Sardis (Rev. 3:1–6). Sardis was the only one of the seven cities without an imperial cult. Its Gentile population maintained better relations with the local Jewish community than did that of most other cities in Asia Minor. As a result, the church in Sardis blended comfortably with its surroundings, reflecting the culture and social values of its pagan neighbors. The believers could practice their faith openly and reach out to others without fear of persecution. Yet this sense of ease made them complacent. Though they appeared "alive" and active, Jesus rebuked them for their spiritual deadness and lack of genuine faith.
The city of Sardis had a history of being caught off guard—its watchmen were notoriously inattentive, and several surprise attacks, as well as a devastating earthquake in AD 17, had exposed its vulnerability. Jesus warned that his return would come upon them suddenly and unexpectedly—if they failed to stay alert (Matt. 24:43; Luke 12:39). Only a small group of believers in Sardis remained faithful. In the ancient world, people would never enter a temple wearing stained or unclean garments, and Jesus used this image to describe the church's sin. The Christians of Sardis had soiled their spiritual clothes, but he promised to clothe the repentant in white robes, symbols of purity and eternal glory.
Sardis today represents many modern megachurches that preach a version of the gospel but water it down with messages centered on wealth, success, and comfort. These churches often take pride in their size, their wide range of programs, and their influence in the community. Yet, like the ancient Sardians, they risk confusing activity with spiritual vitality. Many downplay true discipleship and instead attract followers with promises of prosperity and health, offering an appealing but shallow faith.
Megachurches thrive in wealthy districts near major cities, but their cultural prominence rarely leads to genuine spiritual renewal in their communities. The modern "Sardian" must remain watchful for Christ's return, faithfully knowing him and teaching others to do the same. Only those who endure hardship for the sake of Jesus will receive the white robe of purity, the eternal riches of heaven, and everlasting peace (Rev. 7:14)
Philadelphia (Rev. 3:7–13). The city of Philadelphia was founded by Attalus II (159–138 BC), who earned the title Philadelphos (G5361, "brotherly love") for his loyalty to his brother Eumenes II (d. 160/159 BC), both in government and in war. In the first century, the citizens considered renaming the city New Caesarea after the Roman emperor Tiberius (r. AD 14–37) granted them five years of tax relief following a devastating earthquake in AD 17 (Tacitus, Annals 2.47). The region had suffered numerous quakes during the previous two decades, leaving its residents anxious and unstable.
Jesus used these local realities to reveal deeper spiritual truths. He promised the believers in Philadelphia a relief greater than any emperor could provide. Unlike their fragile city, the church would become an unshakable "pillar" of faith and endurance. Instead of identifying with New Caesarea, they would inherit the eternal New Jerusalem. The Philadelphian Christians, aware of Jerusalem's destruction and the temple's desecration in AD 70, understood the weight of this promise. In Christ's kingdom, they would belong to a renewed Israel—one that united Jews and Gentiles in worship, free from the fear of exclusion by the "synagogue of Satan."
Philadelphia today represents Christians who carry deep spiritual wounds, similar to Posttraumatic Stress Disorder (PTSD). These believers have endured manipulation, rejection, or abuse from corrupt church leaders or hostility from the surrounding world. Yet, despite their pain, they hold an unshakable faith in Jesus. Like the ancient church of Philadelphia, they remain steadfast when everything around them feels unstable.
This message speaks especially to believers who worship in war zones or nations hostile to Christianity. The modern "Philadelphian" shows genuine brotherly love to fellow believers and understands that "church shouldn't hurt." Their faithfulness in the face of trauma and persecution earns them Jesus' promise of peace—"the peace of God, which transcends all understanding" (Phil. 4:7).
Laodicea (Rev. 3:14–22). Whereas Jesus focused on historical details when addressing the other six churches in Asia Minor, he spoke to Laodicea by drawing on its physical geography. The city sat between the hot springs of Hierapolis and the cold streams of Colossae. Because the water traveled through long aqueducts, it arrived lukewarm. While hot water had healing benefits and cold water refreshed the thirsty, tepid water was considered useless.
Despite its poor water supply, Laodicea was a wealthy and self-sufficient city. Jesus used this local reality to rebuke the church for its spiritual ineffectiveness. Both heat and cold represent active expressions of faith—offering healing to the wounded and refreshment to the weary—but lukewarmness produces neither. When Jesus said he would spit them out of his mouth, he echoed the city's own experience with foul, mineral-heavy water that sickened its drinkers. In the same way, the church of Laodicea was not only failing to revive its community but was spiritually poisoning it through complacency and self-reliance.
In AD 60, a powerful earthquake struck Laodicea. When Rome offered financial aid, the city refused, boasting of its wealth and self-sufficiency. Jesus used this pride as a lesson, urging the Laodiceans to humble themselves before God and seek eternal riches in heaven rather than temporary wealth on earth. Laodicea was known for its international banking system, black wool garments, medical school, and the production of its famous eye ointment (collyrium). Using this imagery, Jesus called the Laodicean believers to open their spiritual eyes so they could heal the blindness of others.
Paul greeted the Lycus Valley churches of Laodicea, Hierapolis, and Colossae in his letter to the Colossians. A disciple named Epaphras planted these churches (Col. 1:7, 4:12). Paul also mentioned a separate letter to the Laodiceans that has since been lost (Col. 2:1, 4:13–16). Sometime between Paul's writing around AD 60 and John's composition of Revelation around AD 95, the Laodicean church fell into spiritual apathy and lost its effectiveness. Jesus called them to welcome him back into their homes and gatherings—but they had to decide whether to let him in or continue in their complacency.
Laodicea today represents churches that fail to bring true healing or comfort to their people. Most of us know what it is like to work outside for hours and then drink lukewarm water—it is unpleasant and unsatisfying. In the same way, a church that preaches without conviction or compassion leaves people unchanged. A faithful and life-giving church must proclaim the good news of Jesus in a way that inspires repentance and growth in the knowledge of God.
We must also communicate the gospel with care and integrity. Preaching that relies on fear or manipulation—especially messages that focus only on hell—often produces shallow religion rather than genuine faith. Jesus spoke about eternal judgment mainly to believers, particularly to religious hypocrites like the Pharisees and Sadducees. The gospel comforts us not merely because it saves us from hellfire, but because it gives us new birth to experience God's perfect love in Christ (1 Pet. 1:22–25). The modern "Laodicean" fulfills their calling when they teach people to worship God "in spirit and truth" (John 4:24).
Conclusion
Studying Revelation's themes and interpretations helps us understand the early church's experiences and its hope for the future. The historical setting of the seven churches in Asia reveals their struggles and successes, showing the tension between faith and fear, good and evil, and life and death in the first century. This geographical and theological context shows that Revelation still speaks to every generation, calling believers to live faithfully, endure hardship, and trust in God's final victory.
The four main approaches to Revelation—futurism, historicism, idealism, and preterism—illustrate how readers interpret the book. Each view explains Revelation's symbols and prophecies from a distinct perspective. Even so, the book's primary purpose is not to predict detailed future events. Instead, it calls believers to stay faithful to God's covenant and to endure in the face of pressure. The early church's resilience provides a model for remaining steady in hope as we look toward God's final victory and the fulfillment of his promises.
Prayer
Blessed are you, LORD our God, King of heaven and earth. Speak to your church today as you spoke to the seven churches in Revelation. Help us to hear your Spirit and respond with obedience. May we remember our first love each day. Through Jesus Christ our Lord. Amen.
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