Named after Laodike, the wife of the Seleucid ruler Antiochus II, Laodicea was constructed around 260 BC upon of an earlier settlement known as the city of Zeus, Diospolis (Pliny the Elder NH 5.105). Indeed, on the eastern city gate entrance leading to the colonnaded Syrian road (fig. 1), a Greek dedicatory inscription honors Zeus Megistos Soter, that is, Zeus the great savior, as the city’s patron deity. Archaeological material establishes a continuous occupation of the region from 5500 BC to the 7th century AD. The city became a part of the Roman Empire in the second century BC (see map).
As a prominent city of the Lycus Valley, it was known for a robust textile manufacturing and banking industry. At some level, its wealth eventually secured its independence from the Roman Empire’s vast coffers as it refused Nero’s gesture to help reconstruct the city after the earthquake of AD 60 (Tacitus, Annals 14.27.1). Strabo (Geography 12.8.20) notes that a school of medicine was founded in Laodicea with a special interest in anatomy based on the work of Herophilus. Originally founded by Zeuxis, the school continued its function under Alexander Philalethes. Among his students was Demosthenes who specialized in the area of eye diseases (Smith, 1849: 991). Within site of the city to the south and southeast are the snow-capped mountains (fig 2: Salbakos and Cadmus) which supplied streams of cold water to the city throughout the year thanks to the Roman aqueduct system. To the city’s north about six miles away and within visual site lie the white travertine hot springs of Hierapolis (fig 3).
Located at a crossroad of commerce connecting western, central, and southern Asia Minor, Laodicea represented many different cultures and corresponding religious beliefs. The citizenry comprised Macedonians, Seleucids, Pergamenes, Romans, and Jews among others. Colossal bath houses at the eastern and western entrances reduced the transmission of disease from commercial travel (fig 4). Two theaters on the north side of the city indicate a vital artistic community. The restored western theater currently under excavation seats an estimated 8,000 people (fig 5). Still to be excavated, the northern theater on the east side of the city has an estimated capacity of 12,000 people (fig 6). The sports complex to the south of the city, one of the largest in the Roman Empire with a capacity of more than 20,000 (fig 7), is adjacent to an agora, bath complex, and bouleuterion all testifying to an active civic life (Șimșek 2014). Temples dotting the landscape of the city were dedicated to gods, goddesses, and emperors. Temple A on the north side of the colonnaded Syrian road might have been dedicated to Apollo, Artemis, and Aphrodite if not to Zeus (fig 8). The capitals of the columns bear the telltale relief of the bee hive or egg associated with Artemis (fig 9, 10).
Fig 4: Southern Bath House. Courtesy of the author. 
Fig 5: Western Theater. Courtesy of the author. 
Fig 6: Northern Theater. Courtesy of the author. 
Fig 7: Sports Complex (courtesy of Apple Maps). 
Fig 8: Temple A. Courtesy of the author. 
Fig 9: Bee hives or eggs on a cornice at Temple A. Courtesy of the author. 
Fig 10: Artemis with her bee hive or egg breast plate (Ephesus Museum). Courtesy of the author.
After a failed attempt for a bid to be the site of an imperial temple in AD 25, Laodicea eventually achieved the status as neokoros under emperor Commodus in the late second century AD. Many emperors were honored in Laodicea: Vespasian with a sports stadium; Domitian with a dedicatory inscription on the Syrian and Ephesian gates; Trajan with a fountain commemorating his victory over the Thracians (fig 11); Hadrian with a bath-gymnasium complex; Commodus and eventually Caracalla and the cult of the sebastos; and Diocletian with two columns celebrating the 20th year of his reign.
Historiographic, epigraphic, and graffito evidence testify to the existence of a Jewish community in Laodicea leading up to the first century AD. No architectural evidence of a synagogue has unsurfaced to date. Mark Wilson suggests an estimated male Jewish population of 7,500 based upon records of the temple tax (2020:243) while Ulrich Huttner estimated 10,000 (2013:71). Whatever the case, Laodicea boasted a sizeable Jewish population. It is quite possible that this Jewish community converted to Christianity as we see in other communities in the book of Acts. The graffito of a menorah, shofar, palm branch, and cross located on the south side of the Syrian road across from Temple A might testify to Christianity emerging from Judaism as the cross protrudes from the center candle possibly indicating that Christ is the glory of God (fig 12). Steven Fine refers to this as visual supersessionism (2019:117).
To be continued . . . Laodicea and the New Testament
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A research trip to the Seven Churches of Asia Minor
The research trip offers a captivating journey into the rich historical and cultural heritage of a region deeply intertwined with the New Testament and ancient civilizations. Participants embark on a immersive exploration of archaeological sites, ancient cities, and religious artifacts, gaining valuable insights into the historical context of the New Testament mission, the adaptive nature of the early church, and the dedication of early Christ-followers.
In a learning community, you will situate first, second, and third century missions in their cultural milieu while discovering the early church’s Christological commitment to live as Jesus’ body, dedicated to more and more people worshiping Him. Then, you’ll engage with a learning community to think, innovate, and create ideas about what it all means for today.
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