Joel in Anthropological Perspective

Alice C. Linsley


Joel is a book with some significant anthropological details about the religious life of the kingdom of Judah after the time of Solomon's son Rehoboam. Rehoboam was the first king of Judah. To the north of Judah was the kingdom of Israel. The first king of Israel was Jeroboam.

Both kingdoms strayed from God's calling to be a people devoted to Him and to be a light to the nations. God sent prophets to both kingdoms to call them to repentance. Both kingdoms were to remember God's power to save from sin and to restore fellowship with Him.

In the northern kingdom of Israel there were two centers of worship, one at Bethel and the other at Dan. These were shrines at high elevations. The central image at these shrines was the golden calf, the same image that was fabricated by the Horite Hebrew priest Aaron. It represents a bull calf that is to be sacrificed to make atonement for the sins of the people.

The sacrificial bull calf was shown overshadowed by the sun, a sign of divine appointment for the Horite Hebrew. This is a Messianic image. Aaron is not criticized for making this image. However, the people are criticized for worshiping the image. Here a distinction must be made between the symbolism of the golden bull calf and the actions of the people. To express this for people today, we might speak of the distinction between worshiping the cross instead of the Messiah who was sacrificed on the cross.

In the southern kingdom of Judah, the only center of worship was at the Temple in Jerusalem. The fate of Judah and the Temple is described as the destruction that comes after swarms of locusts. This is an image of waves of invading warriors that leave nothing behind them.

The drama of agricultural devastation is central to the theme. Seeds shrivel under clods of dry earth. The fig, pomegranate, palm, and apple trees are barren and withered. Here is an image of faithless Judah (probably around 350 BC). The theme of Joel is the need for repentance in order for the land, the people, and Jerusalem to be restored.

The priests of the Temple weep because there is no wine or grain to offer before the LORD, and there is no oil for anointing. Gladness dries up (Joel 1:12 and 1:16). This constitutes a call to repentance, a time of mourning and fasting. The prophet is warning the people of Judah to repent.

The people are being warned by the sounding of the shofar (shown above) from the ramparts of Zion. There is time to heed the prophet's warning. As bad as circumstances are, Joel declares that things will get worse for Judah and all the nations because the "day of the LORD" brings darkness and gloom, earth quakes, eclipses, and a blood moon. The stars cease to shine. The apocalyptic imagery so popular during that period is used to emphasize the cosmic impact of human faithlessness. "Yet even now" says the LORD - "Turn back to Me with all your hearts...turn back to the Lord your God. For He is gracious and compassionate, slow to anger, abounding in kindness...: (Joel 2:13). The LORD promises restoration, as with Job and Naomi (Joel 2:25 and 3:1).

The curved ram's horn represents the warrior defending his stronghold. The ram's horn, called shofar, was blown at the high places to sound the alarm and to call the warriors to arms. The ram is often spoken of in terms of war, perhaps one reason the great warrior Alexander found it a compelling image. His image appeared on coins with him wearing the ram's horns (shown below). Consider also the conflict that arises between the ram and the he-goat in Daniel 8.

The ram provided by God on Mount Moriah was a symbol of the son of God, Horus. Horus was said to rise in the east as a lamb and set in the west as a ram in mature strength. He was called Horus of the two horizon, which expressed two aspects of his nature as both meek and fierce. The ram was shown as the divinely appointed sacrifice on ancient monuments, and was a symbol of Jesus among early Christians.

Little personal information is provided about the writer. His name in Hebrew is Yo' El. Some sources says this means "Yahu is God." Yahu was a common name for the High God in Judah. Numerous official seals (bullae) have been found in Jerusalem excavations with the divine name Yahu. Royal officials attached the name to their names. Examples include Hilqi-Yahu, Shebna-Yahu, and Palti-Yahu. 

Palti-Yahu was an official in time of King Zedekiah of Judah (Ezekiel 11:1,13). A seal with the name Shebna-Yahu appeared on the lintel of a tomb at Siloam in Jerusalem. Shebna-yahu may have been the High Priest Shebna during the time of King Hezekiah. Another seal from the 7th century B.C. names Hanan, son of the priest Hilqi-Yahu, the priest. Hilqiyahu is better known as Hilkiah. Hilkiah was the High Priest during the reign of Josiah.

In the ancient world, royal officials commonly affixed the names of God to their names or titles. A Horite Hebrew priest served as a vizier to Amenhotep III and his son, Akhenaten. The ruler-priest's name was Abdiel, meaning "servant of El." His Egyptian title was ‘Apir-El, which means priest servant of El.

It is also possible that Yo' El means "El reigns over all" or "El appoints." El is another name for God among the ancient Hebrew. This aligns with what we are told about Yo' El's father. In verse 1, we read that Joel is the son of Petu'El. Petuel or Pethuel is said to be an Aramaic name, but it resembles the ancient Egyptian word PT which means sky or heaven. In ancient Egyptian nb pt means "lord of heaven." So Petu'El could refer to the God of heaven. Joel may be claiming to be a deified "son" of God. For the original readers this certainly would have lent great authority to Joel's message.

Related reading: The High Places; Aaron was Buried in Edom; Solar Symbolism of the R1b Peoples; Yahu Seals; Ram Symbolism for Messiah; Jesus: From Lamb to Ram

The Seventh Seal and Silence in Heaven

Alice C. Linsley


The number symbolism of Revelation 8 provides a key to understanding this section of the Apocalypse. Two numbers in particular must be considered: 777, represented by the seventh seal, the seven angels, and the seven trumpets, and the number 3, represented by the trio of sevens and by the destruction of one third of the earth. These numbers suggest that Revelation 8 is about God’s perfection and divine visitation.

In the Bible divine visitation indicates blessing and fulfillment of expectation or a promise made by God. Genesis 21:1-2 is an example:

"And the Lord visited Sarah as he had said, and the Lord did unto Sarah as he had spoken. For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him."

Exodus 4:31 describes God as visiting (Heb: paqad) His people and bringing them out of Egypt as the Lord had promised to Joseph (Gen. 50:24; Heb. 11:22).

In other Biblical references divine visitation has unpleasant results, indicating the Lord's wrath. Psalm 2:12 is an example. "Kiss the Son, lest he be angry and you be destroyed in your way, for his wrath can flare up in a moment. Blessed are all who take refuge in him." Philippians 1:10 speaks of the day of visitation as the "day of Christ" and 1 Corinthians 1:8 speaks of "the day of our Lord Jesus Christ."


The Seventh Seal Announces Divine Visitation

Before the fall, God visited the Man and Woman in the garden in the cool of the day. Here perfect communion is symbolized by the trio together in the coolness of the garden. In the story of the Divine Three who came to Abraham in the heat of the day we have a different picture of visitation. Here the garden has turned to desert and judgment is signaled by the heat. We go on to read of the destruction of the cities of the plain, and in particular the judgment of Sodom where Lot was living. The juxtaposition of the two visitations conveys information about God’s mercy and judgment.

Revelation 8 speaks about the perfection of God’s mercy and judgment. When the seal is opened there is silence in heaven. This is interpreted as the calm before the storm, the dramatic pause in a sacred drama, or an indication of profound awe. For St. John’s readers, who believed “as in heaven so on earth”, this would also signify the great contrast or dissonance between the heavenly and the earthly reality. We pray that God’s will be done on earth as it is in heaven, but we do not make the effort to replicate the heavenly existence in our lives. Were we in tune with the events of Heaven, the heavenly silence would be reflected on earth. Instead, humanity continues about its noisy busy-ness as if nothing important were about to happen. The heavenly silence emphasizes the spiritual inattentiveness of the world. The image is heartbreaking and aims “at the nerves, not the head. One is meant to read and tremble and repent…” (Farley, The Apocalypse of St. John: A Revelation of Love and Power, p. 101)

Jesus calls us to watchfulness (nepsis). We are to be awake and in tune with the realities of heaven. This means learning to be silent in order that we might hear.


A Call to Repentance

Revelation 8 recalls the warning to the seven churches to “repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place.” (Rev. 2:5)

The opening of the seventh seal signals the universal judgment to come and the opportunity to repent before that Day. The seven trumpets bring only partial destruction. Only a third of the trees, rivers, and celestial lights are destroyed. This warning represents an extension of God’s mercy, a time of grace wherein men may still acknowledge their sin and turn in faith to Christ our God.

Isaiah 30:18 reminds us, “Yet the Lord longs to be gracious to you; he rises to show you compassion. For the Lord is a God of justice. Blessed are all who wait for him!”

Matthew tells us that “If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened.” (Matt. 24:22)

St. Peter explains, “The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance.” (II Pet. 3:9) Unfortunately, this delay is taken by some as evidence that God does not exist and divine judgment is a fiction. This is the great delusion of the secular world.


The coming of the Son of Man

The seven angels with their seven trumpets are accompanied by an angel who offers the prayers of the saints with a great amount of incense (Rev. 8:3). This angel is among the hosts that stand before the throne of God and who appear with the Lord at the Judgment. Consider Deuteronomy 33:2: "The Lord came from Sinai and dawned from Seir upon us; he shone forth from Mount Paran; he came from the ten thousands of holy ones, with flaming fire at his right hand."

Compare this to the oldest section of I Enoch (The Watchers from about 300 BC): "And behold! He cometh with ten thousands of His holy ones To execute judgment upon all, And to destroy all the ungodly: And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him." (1 En 60:8).

Matthew 16:27 affirms this belief: “For the Son of Man is going to come in his Father's glory with his angels, and then he will reward each person according to what he has done.”

St. Paul also bears witness that “we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad.”(II Cor. 5:10)

Revelation 8 has much in common with other Biblical passages that speak of divine judgment. The “trumpet judgments” of Revelation 8 recall the plagues of Egypt by which the Lord tested the king of Egypt and hardened his heart. There is a parallel also to the seven “bowl judgments” of Revelation 16. These bowls reflect an ancient understanding of celestial blessings and curses.

Priests and angels are linked in the Biblical descriptions of the coming of the Son of Man. The Orthodox Study Bible (p. 1725) notes that the angelic powers represent the Old Testament priests who sounded their trumpets during the temple liturgy (Jos. 6:12; 1 Ch. 16:6; Ps. 97:6).


The Enoch/Lamech Tradition

The presence of priests and angels is a common feature of apocalyptic genre and found in other canonical and deuterocanonical texts such as the Books of Enoch. The Apocalypse of St. John is typical of apocalyptic literature in that it draws on representative persons such as Enoch as priest (See Adrei A. Orlov, Enoch as the Heavenly Priest). Doubtless, Enoch came to mind when John saw the angelic being before the altar of incense.

Enoch, the seventh from Adam, was taken (translated) to heaven according to Genesis 5:24. His name, which comes from anochi, has a double meaning. It means one who ascends and is heir to the throne. Enoch ascended to the throne of his father Lamech who lived 777 years, and he ascended to heaven where he offers prayers with incense. St. John’s readers were familiar with the tradition of Enoch the archetypal intercessor and they associated him with the number 777 because his father is the only priest in the Bible assigned the number 777.

Lamech is a variant of the Akkadian and Egyptian word la-melech, meaning "priest of the King".  The word la-melech has been found inscribed on hundreds of seals. La-melech seals typically had the image of a scarab (dung beetle) or a sun disc. Both were emblems of the Creator. The sun disc was used as a royal seal by the Kings of Judah who were direct descendants of Cain and Seth.

The one offering incense in Revelation 8 is not a sacrificing priest, as Christ’s sacrifice has been accomplished once for all. This priest stands in the heavenly temple before the table of incense. He offers up the intercessions of the saints who endure tribulations on earth. In this sense he is the people's priest.

Methuselah was the father of Lamech the Younger, and Lamech the Younger was the father of Noah. In 2 Enoch chapter 69, Methuselah is appointed the priest by the Lord who appeared to him in a night vision. The Book of Jubilees likewise depicts Enoch as the archetypal priest who offers incense to God. Lamech, Methuselah, and Enoch were all Hebrew priests.

In Enoch 1, Enoch is described as "the righteous scribe" who records the vision. He is the seventh generation from Adam in Seth’s ruling line (Gen. 5:3-18). 1 Enoch 1:9 is quoted in the New Testament; evidence that the Enoch tradition was known to the New Testament writers. "And Enoch also, the seventh from Adam, prophesied of these [men], saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him." (Jude 1:14-15)

God’s Grace Extended to Sinners

Why the reference to the seventh seal, the seven angels and the seven trumpets? The number 777 would remind St. John’s readers of Lamech, the only man listed in the Hebrew Scriptures who is associated with that number. In the thought of at least one of the Church Fathers, Lamech represents a penitent man. St. John Chrysostom commented: “By confessing his sins to his wives, Lamech brings to light what Cain tried to hide from God and by comparing what he has done to the crimes committed by Cain he limited the punishment coming to Him.” (St. John Chrysostom’s Homilies on Genesis, Vol. 74, p.39. The Catholic University Press of America, 1999.)

Chrysostom’s interpretation is consistent with the overall picture of God’s love and mercy, yet his view is not referenced in any Bibles. (The Orthodox Study Bible misses the mark in stating that "Cain did not believe in the grace of God"; see note on p. 9) Most Bible footnotes ignore that Cain received mercy and incorrectly assert that God wiped out Cain’s line in the flood, a view which is not supported by the information in Genesis. Analysis of the Genesis 4 and 5 King Lists supports Chrysostom's interpretation, as we will see by tracing the number seven from Cain to his descendant Lamech the Younger.

The number 7 represents new life, mercy and renewal. Cain murdered and tried to hide his crime from God. Cain deserved death, yet God showed him mercy by sparing his life. Cain was exiled from his people and God showed him grace by placing a mark on him as a protecting sign. Reflecting on this great mercy shown to his ancestor, Lamech challenges God to show him greater mercy. If grace was shown to Cain (7), then the Elder Lamech, by confessing his sin, claims a double measure of grace (77). The Younger Lamech is assigned a triple measure of grace because he is said to have lived 777 years. Lamech the Younger is the son of Methuselah, the priest and the father of Noah the righteous.

St. John Chrysostom recognized that the story of the two Lamechs is about God’s mercy shown to sinners. He placed the emphasis exactly where it should be. Likewise, Revelation 8 is about God’s mercy being extended to sinners that they might repent and be saved on the Day of Christ's visitation.


Related reading: Number Symbolism in Revelation; The Twelve Signs of Revelation; The Dragon and the Beast of Revelation; Lamech Segment Analysis; Christ's Message to the Seven Churches

Christ's Message to the Seven Churches

Alice C. Linsley


The purpose of the Apocalypse of St. John is to encourage the followers of Jesus Christ at a time of great trial and persecution. The central message is that Christ is victorious over sin and death and is the sovereign ruler over all things. Those persecuted by earthly rulers, even emperors who claim to be divine, have nothing to fear if they remain faithful to Christ. John says concerning Christ that he is "the ruler over the kings of earth." (Rev. 1:5) All earthly rulers will perish, but Christ died and is risen "the firstborn" from the dead, proving to be the Immortal One whose coming was long expected.

The oracles to the seven churches stress Christ's ultimate victory and his eternal rule. Those found faithful among the churches will reign with Christ in his eternal kingdom. The Apostle Paul elaborates on this when he speaks of how we will be joint heirs with Christ. The term "joint heir" is a legal term which means that we will share all things together. Those who endure, holding fast to the faith of Jesus Christ, will have their names preserved in the Book of Life and they will not experience the second death.

The directness of Christ's message is expressed in the phrase "I know...", emphasizing that nothing is hidden from the Risen Lord. The Lord appeared to John on the Lord's Day while he is standing in worship, possibly with his back to the East. John heard the Lord's voice behind him "as a trumpet" (Rev. 1:10) and turned to behold One like the Son of Man and out of his mouth went a sharp two-edged sword. (Rev. 1:16)

Christ told John to write what he sees in a book and send it to the seven churches of Asia Minor. Each of the churches is given an oracle directly from Christ. Each oracle ends with the exhortation to hear and listen to what the Spirit says to the churches for the Spirit gives understanding.


Symbolism of the Apocalypse

The Apocalypse of Saint John is rich in symbolism. Besides the symbolism of numbers, there are symbols that spoke directly to the communities to which the oracles were directed. These include sacred mountains, crowns, the two-edged sword, the open door, sacred banquets, and sacred scrolls. The scroll with the seven seals expresses the ancient three-tier cosmology. "But no one in heaven or on earth or under the earth could open the scroll or even look inside it." (Rev. 5:3)

Much of the symbolism is rooted in ancient cosmological perceptions of seven stars/planets as celestial messengers or angels. One of these is the "morning star" or Venus (Rev. 2:28). The other "stars" of the ancient world were Jupiter, Mercury, Mars, Saturn, and the Sun and the Moon. All can be seen by the naked eye near the ecliptic.

In the ancient world these seven celestial bodies were referred to as bowls. They were perceived to hold both blessings and curses. In Revelation 16:1-21 the bowls pour out curses that resemble the plagues of Egypt. 

Likewise the seven churches, represented by the seven lampstands, have a cosmic dimension. Jesus Christ who stands at the sacred center of the cosmos is also at sacred center of the churches. The sacred center in Biblical theology is both temporal and spatial, both in time and outside of time, and this is critical to understanding the meta-historical aspect of the Apocalypse. Revelation 1:12 states the Christ is in “the midst” of the seven golden lampstands. This is the same wording found in Genesis to describe the Tree of Life at the sacred center of the Garden. Note that the Tree of Life was never forbidden to Adam, only the tree of the knowledge of good and evil by which Man hoped to become like God, knowing all things.

The Seven Churches

“The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches.” (Rev.1:20)

The seven churches are Ephesus, Smyrna, Pergamon, Thyatira, Sardis, Philadelphia, and Laodicea. All were located on a commercial highway and Hebrews (Habiru) had lived in these towns for many generations. It is to these mostly Jewish communities that Christ directs his warnings. He knows the spiritual condition of each community and the consequences of their condition unless they repent and persevere in the Faith.

Besides the seven churches (lamp stands), there are seven stars (celestial messengers), seven oracles, seven seals and seven bowls. The number seven speaks of perfection in the sense of cosmic wholeness and parallels the seven days of creation. In Revelation, the number seven symbolizes the new creation, the restoration of Paradise, or the eternal Sabbath to be enjoyed by the Redeemed.


Ephesus

Message to Ephesus
Icon drawn by Constantina
(Apocalypse Icons)

The population of Ephesus in Paul's time was about 350,000. Paul planted the church here around 53-56 A.D. In addition to Paul, the church received help from Priscilla and Aquila, Apollos, Tychicus, and Timothy. According to Tradition, the Virgin Mary lived here with John. When St. John penned The Apocalypse the church was about 41-42 years old and was comprised of both Jews and Gentiles.

Christ praises the church at Ephesus for discerning false prophets and for resisting the Nicolaitans. St. Ignatius of Antioch commended the Ephesian Christians for their continuing resistance to Gnosticism and heresy. Nevertheless, Christ admonishes his followers to repent and "do the first works" and to return to their "first love."

From this church, those "who overcome are granted to eat from the tree of life, which is in the midst of the Paradise of God." (Rev. 2:1) Christ says, "He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God." (Rev. 2:7) Verse 7 recapitulates verse 1. The Tree of Life alludes to Genesis 2 and speaks of Christ who, like the Tree in the center of the Garden, is the sacred center for the Church universal.

Smyrna

Message to Smyrna
Icon drawn by Constantina
(Apocalypse Icons)

Smyrna (modern Ismir in Turkey) was known as "the Crown City" because the temples encircling the top of Mt. Pagus resembled a crown when viewed from the city. The city took pride in this, but Christ directs them to an everlasting crown. To this church he declares, "Be faithful until death, and I will give you the crown of life." (Rev. 2:10) It is his to give because he alone is "the First and the Last, who was dead and came to life." (Rev. 2:8) 

Christ knows the blasphemy of the Jews in Smyrna. Apparently they were responsible for the persecution of the faithful. Likely, they used the same strategy against Messianic Jews that the Sanhedrin had used against Jesus and his followers in Jerusalem. They turned them over to the Roman authorities on false charges. Christ admonishes them not to fear the "synagogue of Satan" nor the time of trial, but to persevere and win the crown of life. 

The blessed Polycarp, the bishop of Smyrna, testified, “He will raise us from the dead … we shall … reign with Him.” When brought before the Roman governor and commanded to curse Christ's name, he replied: “Eighty and six years have I served him, and he has done me nothing but good; and how could I curse him, my Lord and Savior?” He was burned alive in 155 A.D.

The Lord declares the church at Smyrna spiritually rich: “I know your affliction and your poverty, even though you are rich. I know the slander on the part of those who say they are Jews and are not, but are a synagogue of Satan. Do not fear what you are about to suffer. Beware, the devil is about to throw some of you into prison so that you may be tested, and for ten days you will have affliction. Be faithful until death, and I will give you the crown of life” (Rev.2:8-11).

Pergamon/Pergamos

Message to Pergamum
Icon drawn by Constantina
(Apocalypse Icons)

Pergamon was the first city in Asia Minor to build a temple to Caesar and as such is called "Satan's throne" (Rev. 2:13). Here it was common for people to eat food offered to Caesar. The city had many street sanctuaries dedicated to the different cults.

Pergamon was the seat of Rome's Proconsul who had authority to issue edicts for the whole of Asia Minor. He held an upright sword as the sign of his authority. When the sword was lowered, it meant that someone was about to be beheaded. Antipas, one of the leaders of the church, had been martyred, probably by beheading.

Until 190 B.C. Pergamon was under the control of the Syrian king Antiochus III and many Jews lived in the city. The Apostle Paul probably evangelized among the Jews of Pergamon during his third missionary journey.

Ancient Pergamon was built at a high elevation (shown below). The modern city of Bergama, Turkey rests below the high place. As was true of ancient high places, Pergamon had a permanent water source. The sacred springs were visited by the Roman emperor and the philosopher Marcus Aurelius.

To the church at Pergamon the meaning of Christ with a two-edged sword (Rev. 1:16) would have been obvious. The sword represents Christ's authority and the Word of God. This sword comes from the mouth of the One who holds the seven stars; the God who shines brighter than the sun, whose authority is cosmic.

Warning against the Nicolaitan teachings, Christ reminds the church at Peragmon that he has the two-edged sword (Rev. 2:12) and says, "Repent, or else I will come to you quickly and will fight against them with the sword of my mouth." (Rev. 2:16)

Besides heeding false prophets, typified by Balaam, some of the Christians ate food offered to idols. To those who refused to eat such food, the Lord promised the hidden manna. (Rev. 2:12-17)

Thyatira

Message to Thyatira
Icon drawn by Constantina
(Apocalypse Icons)

The church at Thyatira was the smallest of the seven churches and yet it received the longest of the seven oracles. From this we understand that the smallest mission is not the least in importance to the Lord.

The church had numerous problems, including a false prophetess who is typified by Jezebel who introduced idolatry to Israel during the reign of her husband King Ahab (869–850 BC). The church is admonished to repent for allowing this woman who promoted sexual immorality and the consumption of foods offered to idols. The church was also troubled by the Nicolaitans, whose teachings are described as "the deep things of Satan" (Rev. 2:24).

The faithful at Thyatira are praised for their works, love, service, faith, and patience. Christ knows the trials and challenges facing these faithful ones and tells them, "I cast no other burden on you. But what you have, hold onto until I come." (Rev. 2:24, 25)

From this church those who persevere to the end will be given power over the nations and the "morning star" (Venus, the brightest starlike object in the morning sky.)

Sardis

Message to Sardis
Icon drawn by Constantina
(Apocalyspe Icons)

Sardis was one of the most ancient and renowned cities of Asia Minor. Ancient Sardis was built on top of a 1500 foot high precipice on the northern side of Mt. Timolus. The sides of the hill were perpendicular and impossible to scale. The citadel was accessible only through a narrow passage that was easily defended from above. 

Although considered impregnable, Sardis was captured twice; first in 549 B.C. by Cyrus, and later in 218 B.C. by Antiochus the Great. On both occasions the citadel fell at night due to failure of the tower watchmen. This is why Christ admonishes the faithful to wake up and be watchful lest he comes as a thief in the night. (Rev. 3:3)

From this church, those who overcome will be clothed in white garments, and their names will be confessed before the Father and His angels. (Rev. 3:1-6)

Philadelphia

Message to Philadelphia
Icon drawn by Constantina
(Apocalypse Icons)

Amman, Jordan was named Philadelphia during the time of the Apostles. It was originally built on seven hills. It received its named from Ptolemy II Philadelphus, the Macedonian ruler of Egypt.

Philadelphia was culturally Nabataean until 106 A.D. when it came under Roman control and joined the Decapolis. Petra was the principal city of the Nabataeans and it rivaled Jerusalem in grandeur. Petra reflects the Horite architecture of the Edomites mentioned in Genesis 36.

To the church at Philadelphia the Lord says: “Because you have kept my word of patient endurance, I will keep you from the hour of trial that is coming on the whole world to test the inhabitants of the earth. I am coming soon; hold fast to what you have, so that no one may seize your crown. If you conquer, I will make you a pillar in the temple of my God; you will never go out of it. I will write on you the name of my God, and the name of the city of my God, the new Jerusalem that comes down from my God out of heaven, and my own new name” (Rev.3:10-13).

This church is to the Kingdom of God what Heliopolis was to the ancient Horites. It is the place of true worship, characterized by many pillars (iunu) in the temple. Iunu refers to the pillared temple of Heliopolis (Biblical On). The pillars represented the righteous ones in the temple of God. Exodus 24:4 explains that the twelve pillars in God's house represent the twelve tribes upon which God has inscribed the holy Name.

Laodicea

Message to Laodicea
Icon drawn by Constantina
(Apocalypse Icons)

Laodicea is the only church among the seven which receives no commendation from the Lord. In the Lord's sight this church is naked. Therefore Christ instructs the church to buy white garments that their shame might be covered. (Rev. 3:18)

Laodicea was situated in an area known for its hot springs, especially those at Hieropolis, only six miles from Laodicea. These hot springs brought people from great distances to the area. The church at Laodicea was lukewarm and not likely to attract anyone. Therefore Christ admonishes the church to repent from being lukewarm and to be zealous for the Lord.

In Laodicea there was a school of medicine famous for its production of Phrygian powder, an eye salve. Christ urges the Christians at Laodicea to buy His ointment that they may see.

Christ is described as "the Amen" because he is the fulfillment of all the Father's promises from Genesis to the Apocalpse. St. Paul explains, "For no matter how many promises God has made, they are 'Yes' in Christ. And so through him the 'Amen' is spoken by us to the glory of God." (2 Cor. 1:20)

From this church, those who overcome will be granted the opportunity to sit with the Son of God on His throne. (3:14-22)

Related reading: The Seven Bowls of Revelation 16; The Seventh Seal and Silence in Heaven; Number Symbolism in Revelation; The Sacred Center in Biblical Theology