Christianity arrives in Laodicea near the middle of the first century. The missionary endeavors of Paul and at least 20 of his associates began in Ephesus in the late 40s with Paul leaving the area known as Roman Asia (in Asia Minor) in the early 50s (Cooper 2020). Paul and Timothy testify to the Colossians learning the gospel from Epaphras (Col 1:7).[1]Presumably, Epaphras continued the work throughout the Lycus Valley in both Laodicea and Hierapolis (Col 4:13). In spite of Colossians receiving the only extant apostolic letter to a church in the Lycus Valley, it is the church in Laodicea which garners most of the attention of early Christianity as evidenced in the archaeological record.[2] In 60 AD, Laodicea, Hierapolis, and Colossae are devastated by an earthquake (Tacitus, Annals 14.27.1). An inscription honoring the repairer of a bath house at Colossae suggests the city began rebuilding in the late first century to early second century (Cadwallader 2012:152). Numismatic artifacts show that Colossae does not fully recover for another 100 years. In the meantime, Laodicea, refusing the aid of the Roman Empire, reconstructed and continued as a significant city in the valley (Huttner 2013:100-103; cf. Witherington 2007:69). Whether or not the oracles predicted earthquakes or they simply testified to the seismic events, there is no doubt of their occurrence:
Wretched Laodicea, thee sometime; Shall earthquake lay low, casting headlong down, But thou, a city firmly set, again; Shalt stand. (Sibylline Oracles 4.135-140)
While, as noted below, a letter to the church is included in Revelation, Paul also wrote to the community and expected the letter to be read by the Colossians (Col 4:16). The lost letter to the Laodiceans must have been written before 60AD while Paul was imprisoned in Ephesus (Col 4:10). Some have argued that Ephesians is actually the lost letter to the Laodiceans as early manuscripts do not include the destination “in Ephesus” (Eph 1:1; see Witherington 2007: 326). In the second century, Marcion claimed the letter is addressed to the saints in Laodicea (Metzger 1975:601). Whatever the case, Paul tells us that a church met in the house of Nympha (Col 4:15). The verse could also infer another meeting place where other adelphoi gathered. All that being said, the letter to the Colossians was as much for the saints in that city as it was for the saints ten miles away in Laodicea and 16 miles away in Hierapolis.
Material Culture Illumines the Biblical Text
For many, the church of Laodicea symbolized qualities and behaviors unbecoming of those called saints. Victorinus in the third century AD, writing the first commentary on Revelation, described them as dignified people who read Scripture but did nothing to enact it (Cooper 2021:21). Perhaps reserving His harshest letter until the end, Jesus offers no praise for the church as He did for six others in Asia Minor (see table 1). Instead, He warns the angel of the church using explicit language that connected with the culture:
“And to the angel of the church in Laodicea write: ‘The words of the Amen, the faithful and true witness, the beginning of God’s creation. “‘I know your works: you are neither cold nor hot. Would that you were either cold or hot! So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth. For you say, I am rich, I have prospered, and I need nothing, not realizing that you are wretched, pitiable, poor, blind, and naked. I counsel you to buy from me gold refined by fire, so that you may be rich, and white garments so that you may clothe yourself and the shame of your nakedness may not be seen, and salve to anoint your eyes, so that you may see. Those whom I love, I reprove and discipline, so be zealous and repent. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me. The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne. He who has an ear, let him hear what the Spirit says to the churches.’” (Rev 3:14-22)
There can be no mistake in the language Jesus uses to communicate with the church. He connected with the Laodiceans in a manner representing someone who knew them intimately. He understood their culture, their geography, and their history. He begins the letter with a what many believe to be a reference to their water. Whether or not the reference addresses the hydrological situation of the city is debated (Wilson 2023). The city’s location between the hot springs of Hierapolis (fig 3) and the cold springs of Mount Cadmus (fig 2) might not be in view here. Instead, the dining reference in 3:20 might actually provide a better context. Craig Koester (2003, cf. Cadwallader and Harrison, 2019:32-36) effectively argues that the reference is to lukewarm wine when the dining custom in Greek cultures was to serve it either cold or hot depending on the season. Jesus is not pleased that the Laodiceans are lukewarm, apathetic about their faith, “So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth.”
Their wealth produced from banking and textiles created an independence even from Rome as they refused Nero’s help after the earthquake of 60AD, “For you say, I am rich, I have prospered, and I need nothing.” Such wealth made it easy for them to purchase gold just as the Jews did to pay the temple tax. Jesus says, “I counsel you to buy from me gold refined by fire, so that you may be rich.” Dotting the landscape of Laodicea, now mostly in museums, were statues (eikon) of naked gods and goddess fashioned from white marble (fig 13). So, His words are poignant, “…and white garments so that you may clothe yourself and the shame of your nakedness may not be seen.” Finally, aware of the medical school with a specialty in the anatomy of the eye and eye diseases, Jesus connects with them saying, “…and salve to anoint your eyes, so that you may see.”[1]
However, this is not the complete story of early Christianity in Laodicea. As we might imagine, Jesus’s letter captured the attention of a people who held social status yet were apathetic to their faith. He promises that if they conquer they too will sit on a throne even more prominent than those of the many emperors honored throughout the city. Only they need to hear what the Spirit is saying to the churches. And we begin to see their zeal and repentance in the architectural record.
To be continued . . . The Architectural Record of Christianity
[1] It is also plausible that Timothy visited at least Colossae if not also Laodicea and Hierapolis. As a possible pattern, other letters to the saints in different cities co-authored by Timothy had been visited by Timothy (namely Philippi, Thessalonica, and Corinth).
[2] Laodicea is mentioned in the New Testament in Col 2:1, 4:13-16; Rev 1:11, 3:14-22. Even though Paul had not visited Laodicea (Col 2:1), he did write a letter to the church which is no longer extant (Col 4:16). Some of mistakenly argued that Ephesians is the missing letter to Laodicea (see Witherington 2007:53).
[1] Luke the beloved physician, interestingly enough, greets the church in Colossae (Col 4:14) making it plausible that, 1) he studied at the medical school in the Lycus Valley; 2) he traveled with Paul due to his eye disease (Acts 9:18; Gal 6:11). Luke’s profession is only mentioned here in the NT.
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A research trip to the Seven Churches of Asia Minor
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