Church at Laodicea
Background
14. Laodiceans—The city was in the southwest of Phrygia, on the river Lycus, not far from Colosse, and lying between it and Philadelphia. It was destroyed by an earthquake, A.D. 62, and rebuilt by its wealthy citizens without the help of the state [TACITUS, Annals, 14.27]. This wealth (arising from the excellence of its wools) led to a self-satisfied, lukewarm state in spiritual things, as Rev 3:17 describes. See on Col 4:16, on the Epistle which is thought to have been written to the Laodicean Church by Paul. The Church in latter times was apparently flourishing; for one of the councils at which the canon of Scripture was determined was held in Laodicea in A.D. 361. Hardly a Christian is now to be found on or near its site.
In Laodicea (ἐν Λαοδικιᾳ [en Laodikiāi]). Forty miles south-east of Philadelphia and some forty miles east of Ephesus, the last of the seven churches addressed with special messages, on the river Lycus on the border of Phrygia, near Colossae and Hierapolis, recipient of two letters by Paul (Col. 4:16), on the great trade-route from Ephesus to the east and seat of large manufacturing and banking operations (especially of woollen carpets and clothing, Ramsay, Cities and Bishoprics of Phrygia, p. 40ff.), centre of the worship of Asklepios and seat of a medical school and also of a provincial court where Cicero lived and wrote many of his letters, home of many Jews, called by Ramsay (op. cit., p. 413) “the City of Compromise,” the church here founded apparently by Epaphras (Col. 1:7; 4:12f.), now a deserted ruin, one of six cities with this name (meaning justice of the people). No praise is bestowed on this church, but only blame for its lukewarmness. The Amen (ὁ Ἀμην [ho Amēn]). Personal (masculine article) name here alone, though in Is. 65:16 we have “the God of Amen” understood in the LXX as “the God of truth” (τον θεον τον ἀληθινον [ton theon ton alēthinon]). Here applied to Christ. See 1:5 for ὁ μαρτυς ὁ πιστος [ho martus ho pistos] (the faithful witness) and 3:7 for ὁ ἀληθινος [ho alēthinos] (the genuine), “whose testimony never falls short of the truth” (Swete). The beginning of the creation of God (ἡ ἀρχη της κτισεως του θεου [hē archē tēs ktiseōs tou theou]). Not the first of creatures as the Arians held and Unitarians do now, but the originating source of creation through whom God works (Col. 1:15, 18, a passage probably known to the Laodiceans, John 1:3; Heb. 1:2, as is made clear by 1:18; 2:8; 3:21; 5:13).
Because Laodicea was located on the great road to the East at a point where three roads met, it was a crossroads trade center. Laodicea was especially noted for three things. First, it was a banking and financial center (Cicero, Letter to His Friends 3.5.4; Letter to Atticus 5.15.2). The city was so wealthy that, after being destroyed by an earthquake in A.D. 60–61, it refused help from Rome and financed its own rebuilding (Tacitus, Annals 14.27; the wealth of Laodicea is documented in Hemer, 1986:192–96). Second, Laodicea was a center of textile manufacture. It was particularly famous for a black woolen cloth used in making clothing and carpets (Strabo, Geog. 12.8.16). Moreover, cheap outer garments were mass produced here. Third, Laodicea was a medical center and the location of a medical school (Strabo, Geog. 12.8.20). The region of Phrygia was particularly famous for an eye powder, called tefra frigia (Galen, Hygiene 6.12; Horace, Satire 1.30) although it is questionable whether Laodicea was located within that region (Aune, 1997a:260).
The church in Laodicea, along with those in Hierapolis and Colossae, may have been founded by the Colossian Epaphras (Col. 1:7; 2:1; 4:12–16) during Paul’s ministry in Ephesus (Acts 19:10). Epaphras’s name has been found on a marble block in Laodicea, and an inscription by a freed slave to owner Marcus Sestius Philemon has led some to believe that Philemon was from Laodicea (Ford, 1975:420). Paul may have visited Laodicea and written a letter from there that was lost, unless it is the epistle to the Ephesians (Col. 4:16). The Apostolic Constitutions say that Archippus was the first bishop of Laodicea (8.46; see also Col. 4:17). The church in Laodicea was prosperous and outwardly in excellent condition. It experienced no persecution. Yet its affluence masked its lack of true spirituality.
Situated in the valley of the Lycus river forty miles southeast of Philadelphia, Laodicea was closely associated with two other cities in the valley, Hierapolis to the north and Colossae to the east (cf. Col 4:13). Lying at the crossroads of two main trade routes, Laodicea was a major commercial center that flourished in the first century AD. The city became wealthy enough that following a catastrophic earthquake in AD 60, its inhabitants refused imperial assistance and rebuilt the city on their own. Given the Lycus Valley’s excellent conditions for grazing sheep, the region became widely known for the production of black wool. Laodicea was also a banking center and the home of a famous medical school.
As with some of the previous churches, the Lord adapted His words to something significant about the city in which the assembly was located. In this case, Laodicea was known for its wealth and its manufacture of a special eye salve, as well as of a glossy black wool cloth. It also was located near Hieropolis, where there were famous hot springs, and Colossae, known for its pure, cold water.
Each letter comes to a climax with the challenge for the hearer to listen.
The virtues could be found in any church: endurance and patience (Ephesus), true wealth in Christ (Smyrna), stability in suffering (Pergamos), faithfulness in love and service (Thyatira), personal purity (Sardis), and true loyalty (Philadelphia).
The faults also could be found anywhere, any time: loss of love (Ephesus), compromise with false ideas and immoral conduct (Pergamos, Thyatira, Sardis), spiritual deadness (Sardis), indifference and self-sufficiency (Laodicea).
3:14–22 To Laodicea The relatively easy life enjoyed by Laodicean believers bred spiritual apathy. This self-sufficient city had grown so wealthy from banking and industry that it needed no aid from Rome for reconstruction after a destructive earthquake in 60. Likening the temperature of the church to Laodicea’s water supply, turned tepid while flowing by aqueduct from a nearby hot spring, Christ calls the congregation good for nothing and threatens metaphorically to spit the lukewarm Laodiceans out of his mouth.
Residents of this renowned center for medical studies used a Phrygian eye-powder acclaimed for its curative powers and wore distinctive garments made from the wool of the region’s sheep, famous for their jet-black coats. But Christ exposes the physically healthy and well-clothed Laodicean Christians as spiritually blind and naked. He exhorts them to “buy” from him heavenly treasure (by putting their faith into action), don the “white” garments of righteousness (cf. vv. 4–5), and gain spiritual eyesight from him. Note Christ’s assurance that his continued love for the lackadaisical-cal Laodiceans motivates his reproval (v. 19). His knocking on the door to the hearts of the spiritually calloused Laodiceans (v. 20) invites them to join the messianic banquet and renew their covenant with him. Assuring to those who respond a royal seat with the resurrected, ascended, and exalted Christ promises them eternal life in the messianic kingdom (v. 21).
The conduct of the Laodicean church is judged, and the people are described as neither hot nor cold. Their lukewarmness will result in being spit out of God’s mouth (vv. 15–16). The church says they are rich, prosperous, and in need of nothing, but God says they are poor, blind, and naked (v. 17). Only God can provide the gold, garments, and eye salve necessary to flourish (v. 18). The motivation for the Lord’s reproof stems from his love for the church (v. 19). The letter concludes with two images of restored relationship—a shared meal (v. 20) and a shared throne (v. 21). This letter is rich with images pertinent to the residents of Laodicea, and the interpretation of these images deserves special attention.
Works-Lukewarm
15. neither cold—The antithesis to “hot,” literally, “boiling” (“fervent,” Ac 18:25; Ro 12:11; compare So 8:6; Lu 24:32), requires that “cold” should here mean more than negatively cold; it is rather, positively icy cold: having never yet been warmed. The Laodiceans were in spiritual things cold comparatively, but not cold as the world outside, and as those who had never belonged to the Church. The lukewarm state, if it be the transitional stage to a warmer, is a desirable state (for a little religion, if real, is better than none); but most fatal when, as here, an abiding condition, for it is mistaken for a safe state (Rev 3:17). This accounts for Christ’s desiring that they were cold rather than lukewarm. For then there would not be the same “danger of mixed motive and disregarded principle” [ALFORD]. Also, there is more hope of the “cold,” that is, those who are of the world, and not yet warmed by the Gospel call; for, when called, they may become hot and fervent Christians: such did the once-cold publicans, Zaccheus and Matthew, become. But the lukewarm has been brought within reach of the holy fire, without being heated by it into fervor: having religion enough to lull the conscience in false security, but not religion enough to save the soul: as Demas, 2 Ti 4:10. Such were the halters between two opinions in Israel (1 Ki 18:21; compare 2 Ki 17:41; Mt 6:24).
16. neither cold nor hot—So one oldest manuscript, B, and Vulgate read. But two oldest manuscripts, Syriac, and Coptic transpose thus, “hot nor cold.” It is remarkable that the Greek adjectives are in the masculine, agreeing with the angel, not feminine, agreeing with the Church. The Lord addresses the angel as the embodiment and representative of the Church. The chief minister is answerable for his flock if he have not faithfully warned the members of it.
17. Self-sufficiency is the fatal danger of a lukewarm state (see on Rev 3:15).
increased with goods—Greek, “have become enriched,” implying self-praise in self-acquired riches. The Lord alludes to Ho 12:8. The riches on which they prided themselves were spiritual riches; though, doubtless, their spiritual self-sufficiency (“I have need of nothing”) was much fostered by their worldly wealth; as, on the other hand, poverty of spirit is fostered by poverty in respect to worldly riches.
3:15–17 (Criticism). Like her sister church in Sardis, Laodicea receives no compliment. These believers are neither hot nor cold (repeated for emphasis). They are lukewarm. A common interpretation has been that “hot” means spiritual fervor and “cold” means outright antagonism to the things of God—that the Lord prefers outright rejection than spiritual “lukewarmness” (indifference). However, Laodicea was near two other cities. Hierapolis had hot medicinal waters; Colossae had cold, pure, refreshing water. Both were wonderful. What was terrible was the useless water of Laodicea. We drink hot tea or ice tea, but tea at room temperature is disgusting.
The word lukewarm (chliaros) appears only here in the New Testament. The sense “unusable” or “barren” hits the mark. If the interpretation in the preceding paragraph is correct, Christ’s threat to spit you out of my mouth—literally “vomit”—means that he will judge and reject them for their self-righteousness or self-sufficiency (rather than for their lack of spiritual fervor). The symptoms of their barrenness are specified in verse 17. The Lord sketches three parallel pictures of the church’s life.
First, the church said, I am rich. That is, the church supposed it had such adequate (material) resources that it could do without the Lord’s (spiritual) help. The congregation was like the city, proud of its banks and affluence, boasting that I have acquired wealth and do not need a thing. (When the city of Laodicea was devastated by an earthquake in A.D. 60, it recovered without any imperial disaster aid.) This is the opposite of the church in Smyrna, which knew of its material poverty. Christ calls the Laodicean church poor.
Second, the church thought it was clothed with plenty of righteous character. The imagery is drawn from what we know of Laodicea, renowned for its extensive textile industry, particularly of black wool fabric. Instead, the Lord understood that it was spiritually wretched, pitiful, … and naked.
Third, the church supposed itself to have spiritual insight. Instead it was blind. The city of Laodicea was famous for its medical school that exported a powder used for eye salve. Such medicine could not salve their blind eyes.
Even sadder than these three deficiencies is Christ’s declaration that you do not realize it. This church had deceived itself about its spiritual condition. Because they had depended on themselves, they were impoverished, unclothed, and sightless. Christ rejects whatever a church is or does that is prompted by self-righteousness.
Neither cold (οὐτε ψυχρος [oute psuchros]). Old word from ψυχω [psuchō], to grow cold (Matt. 24:12), in N. T. only Matt. 10:42 and this passage. Nor hot (οὐτε ζεστος [oute zestos]). Late verbal from ζεω [zeō], to boil, (Rom. 12:11), boiling hot, here only in N. T. I would thou wert (ὀφελον ἠς [ophelon ēs]). Wish about the present with ὀφελον [ophelon] (really ὠφελον [ōphelon], second aorist active indicative of ὀφειλω [opheilō], without augment) with the imperfect ἠς [ēs] (instead of the infinitive) as in 2 Cor. 11:1, when the old Greek used εἰθε [eithe] or εἰ γαρ [ei gar]. See 1 Cor. 4:8 for the aorist indicative and Gal. 5:12 for the future.
Revelation 3:16
Lukewarm (χλιαρος [chliaros]). Tepid. Old adjective from χλιω [chliō], to liquefy, to melt, here alone in N. T. I will (μελλω [mellō]). “I am about to,” on the point of. Spew thee (σε ἐμεσαι [se emesai]). First aorist active infinitive of ἐμεω [emeō], old verb to vomit, to reject with extreme disgust, here alone in N. T.
Revelation 3:17
I am rich (ὁτι πλουσιος εἰμι [hoti plousios eimi]). Recitative ὁτι [hoti] like quotation marks before direct quotation. Old adjective from πλουτος [ploutos], riches, wealth. Laodicea was a wealthy city and the church “carried the pride of wealth into its spiritual life” (Swete). Have gotten riches (πεπλουτηκα [peploutēka]). Perfect active indicative of πλουτεω [plouteō], old verb from πλουτος [ploutos], used here of imagined spiritual riches which the church did not possess, just the opposite of church in Smyrna (poor in wealth, rich in grace). This church was in a rich city and was rich in pride and conceit, but poor in grace and ignorant of its spiritual poverty (οὐκ οἰδας [ouk oidas], knowest not). The wretched one (ὁ ταλαιπωρος [ho talaipōros]). Old adjective from τλαω [tlaō], to endure, and πωρος [pōros], a callus, afflicted, in N. T. only here and Rom. 7:24. Note the one article in the predicate with all these five adjectives unifying the picture of sharp emphasis on “thou” (συ [su]), “thou that boastest.” Miserable (ἐλεεινος [eleeinos]). Pitiable as in 1 Cor. 15:19. Poor (πτωχος [ptōchos]). See 2:9 for spiritual poverty. Perhaps some local example of self-complacency is in mind. Blind (τυφλος [tuphlos]). Spiritual blindness as often (Matt. 23:17), and note “eye-salve” in verse 18. Naked (γυμνος [gumnos]). “The figure completes the picture of actual poverty” (Beckwith). See 15 and 16.
Revelation 3:18
Conditions in the Church: Christ knows that the Laodiceans are neither cold nor hot. The word cold is used of freezing water (Sir. 43:20; see also Matt. 10:42) and hot of boiling water (Acts 18:25). The Laodiceans probably thought that they could strike a middle road between worshiping God and the Roman emperor. Christ says he wishes that they were either cold or hot. Violent opposition would have been better than a lukewarm middle ground (2 Pet. 2:21–22). They can be contrasted with the Ephesians, who are holding to the faith in the face of violent opposition. Hemer points to a contrast of the Laodicean’s lukewarmness with “the hot medicinal waters of Heirapolis and the cold pure [life-giving] waters of Colossae,” concluding that the emphasis is on ineffectiveness instead of halfheartedness (1986:187–88). Perhaps both are in mind.
In any case, because the Laodiceans are lukewarm, Christ says: I am about to spit you out of my mouth. The idea that Christ will judge by vomiting them requires a rejection that goes beyond the meaning implied by the word lukewarm. Although lukewarm water may not be pleasant, it is not nauseating in and of itself. John probably derived this image from the mineral springs in Heirapolis. Laodicea’s water supply came from the hot springs of Hierapolis six miles away through an aqueduct whose remains are still observable. Moreover, the water was lukewarm by the time it reached Laodicea and left a lime deposit, which adds to the nauseating image (see Scobie, 1993:623).
In addition to being lukewarm, the Laodiceans say, I am rich, not knowing that they are wretched. This criticism accords with other New Testament warnings against wealth (Luke 6:24; 12:16–21; Jas. 5:1–6). In contrast to the poor Christians in Smyrna (2:9), the Laodiceans were wealthy enough to rebuild their city without Rome’s help (Tacitus, Annals 14.27). The Laodiceans were prosperous materially but their self-satisfied prosperity probably inhibited spiritual growth (1 Cor. 4:7–13). The image of material wealth anticipates the vision of the great whore.
Once again, as in the case of the church at Sardis, Jesus offers no praise to the church. Rather, he launches right into criticism: the church is lukewarm (3:16). The threefold repetition in 3:15–16 of the notion of the church being neither hot nor cold serves to underscore the seriousness of the church’s condition. Hot water has its value (e.g., medicinal), as does cold (e.g., to quench thirst); hence, Jesus wishes they were one or the other (3:15). Lukewarm water, on the other hand, has no value; it is merely spit out of the mouth. The imagery of water temperature used here would have been clearly understood by the residents of Laodicea. Hierapolis, six miles to the north, was noted for its natural hot springs. The source of the drinking supply for Colossae, ten miles to the east, was the Lycus River, whose cold waters flowed in a narrow gorge past the city. “Lukewarm” water was known from two sources. First, Laodicea’s water supply was brought in by aqueduct from the south; by the time it reached Laodicea, the water was lukewarm. Second, waters from the hot springs at Hierapolis, cooling as they crossed the plateau upon which the city was built, cascaded spectacularly to the bottom.
Furthermore, the church has an arrogant spirit: it claims to be rich, filled, and in need of nothing (3:17; cf. Hos 12:8; Zech 11:5). Jesus characterizes it rather as “wretched, pitiable, poor, blind, and naked” (3:17). Each element in the triple counsel Jesus gives to the church (3:18) stands as an ironic counterpart to something upon which the city of Laodicea boasted. First, in contrast to Laodicea’s status as a banking center, the church needs to become truly rich by buying from Jesus (cf. Isa 55:1) gold refined by fire. Second, though the city prided itself on producing textiles made from black wool, the church needs from Jesus white garments to the cover the shame of its nakedness (cf. 3:4–5). Finally, in a region known for the manufacture of Phrygian eye powder for the healing of eyes (Pseudo-Aristotle, On Marvelous Things Heard 834b), the church at Laodicea needs from Jesus salve to anoint its eyes so that it might see.
3:15 you are neither cold nor hot This imagery may allude to the water system at Laodicea. The city had no water supply of its own; it had cold water piped in from Colossae or hot water piped in from the springs at Hierapolis. When the water arrived in the city, it had become lukewarm. Like the water, the church at Laodicea was neither refreshing (like cold water) nor healing (like hot spring water).
3:17 I am rich Thanks to its banking industry, Laodicea was a wealthy city. Like the city, the church there had convinced itself that it was self-sufficient—but was deceived about its true spiritual state.
3:18 gold refined by fire Describes true wealth, as opposed to the money the Laodiceans made from commercial pursuits. This is a metaphor for removing sin (e.g., Job 23:10; Prov 27:21).
eye salve The Laodicean medical school was known for producing eye salve. Christ prescribes His salve as the cure for spiritual blindness.
3:20 I stand at the door and knock Describes a request for a renewal of fellowship (e.g., Song 5:2). In their self-sufficiency, the church in Laodicea had locked Christ out. He wants them to repent and, ultimately, take part in the coming messianic banquet (Rev 19:9).
The Laodicean church was blind to its own needs and unwilling to face the truth. Yet honesty is the beginning of true blessing, as we admit what we are, confess our sins, and receive from God all that we need. If we want God’s best for our lives and churches, we must be honest with God and let God be honest with us.
“The beginning of the creation of God” (Rev. 3:14) does not suggest that Jesus was created, and therefore not eternal God. The word translated beginning means “source, origin” (see John 1:3; Col. 1:15, 18).
The Lord demonstrated four areas of need in the church at Laodicea.
They had lost their vigor (vv. 16–17). In the Christian life, there are three “spiritual temperatures”: a burning heart, on fire for God (Luke 24:32), a cold heart (Matt. 24:12), and a lukewarm heart (Rev. 3:16). The lukewarm Christian is comfortable, complacent, and does not realize his need. If he were cold, at least he would feel it! Both the cold water from Colossae and the hot water from Hieropolis would be lukewarm by the time it was piped to Laodicea.
As believers in Jesus Christ, we have every reason to be “fervent in spirit” (Rom. 12:11). Fervent prayer is also vital (Col. 4:12). It was as the Emmaus disciples listened to the Word that their hearts were warmed. No wonder Paul commanded that his letter to Colossae be sent to the Laodicean church! (Col. 4:16)
We enjoy a beverage that is either hot or cold, but one that is tepid is flat and stale. That’s why the waitress keeps adding hot coffee or fresh iced tea to our cups and glasses. The second law of thermodynamics requires that a “closed system” eventually moderates so that no more energy is being produced. Unless something is added from the outside, the system decays and dies. Without added fuel, the hot water in the boiler becomes cool; without electricity, the refrigerant in the freezer becomes warm.
The church cannot be a “closed system.” Jesus said, “Without Me ye can do nothing” (John 15:5). The Laodicean church was independent, self-satisfied, and secure. “We have need of nothing!” But all the while, their spiritual power had been decaying; their material wealth and glowing statistics were but shrouds hiding a rotting corpse. Their Lord was outside the church, trying to get in (Rev. 3:20).
They had lost their values (vv. 17–18a). The church at Smyrna thought itself poor, when it was really rich (Rev. 2:9); the Laodiceans boasted that they were rich, when in fact they were poor. Perhaps we have here a hint of why this church declined spiritually: they had become proud of their ministry and had begun to measure things by human standards instead of by spiritual values. They were, in the eyes of the Lord, “wretched, and miserable, and poor.”
Laodicea was a wealthy city and a banking center. Perhaps some of the spirit of the marketplace crept into the church so that their values became twisted. Why is it that so many church bulletins and letterheads show pictures of buildings? Are these the things that are most important to us? The board at the Laodicean church could proudly show you the latest annual report with its impressive statistics; yet Jesus said He was about to vomit them out of His mouth!
The solution? Pay the price to get true “gold tried in the fire.” This suggests that the church needed some persecution; they were too comfortable (1 Peter 1:7). Nothing makes God’s people examine their priorities faster than suffering!
They had lost their vision (v. 18b). The Laodiceans were “blind.” They could not see reality. They were living in a fool’s paradise, proud of a church that was about to be rejected. The Apostle Peter teaches that when a believer is not growing in the Lord, his spiritual vision is affected (2 Peter 1:5–9). “Diet” has bearing on the condition of one’s eyes, in a spiritual sense as well as a physical one.
These people could not see themselves as they really were. Nor could they see their Lord as He stood outside the door of the church. Nor could they see the open doors of opportunity. They were so wrapped up in building their own kingdom that they had become lukewarm in their concern for a lost world.
The solution? Apply the heavenly eye salve! The city of Laodicea was noted for its eye salve, but the kind of medication the saints needed was not available in the apothecary shop. The eye is one of the body’s most sensitive areas, and only the Great Physician can “operate” on it and make it what it ought to be. As He did with the man whose account is told in John 9, He might even irritate before He illuminates! But we must submit to His treatment, and then maintain good spiritual “health habits” so that our vision grows keener.
They had lost their vesture (vv. 17–22). Like the emperor in Hans Christian Andersen’s story, these Christians thought they were clothed in splendor when they were really naked! To be naked meant to be defeated and humiliated (2 Sam. 10:4; Isa. 20:1–4). The Laodiceans could go to the market and purchase fine woolen garments, but that would not meet their real need. They needed the white garments of God’s righteousness and grace. According to Revelation 19:8, we should be clothed in “fine linen, clean and white,” and this symbolizes “the righteous acts of the saints” (NASB). Salvation means that Christ’s righteousness is imputed to us, put to our account; but sanctification means that His righteousness is imparted to us, made a part of our character and conduct.
There is no divine commendation given to this church. Of course, the Laodiceans were busy commending themselves! They thought they were glorifying God, when in reality they were disgracing His name just as though they had been walking around naked.
Laodicea—the self-complacent Church:—Laodicea is the type of a self-complacent Church. Underneath the condemnation of lukewarmness there is a yet more heart-searching lesson. Lukewarmness itself is the sure result of self-complacency; it is absolutely impossible for self-complacent men to be other than lukewarm. If we grasp this truth we get below symptoms of a grave and conspicuous evil in Churches to its very source; we reach the heart and display its hidden weakness and woe. Perhaps, also, we shall find the way of deliverance; many a man is lukewarm, and he knows not why. It is his constant sorrow and his wonder; he ought to be earnest, and he feels he is not. To show any who may be conscious of this strange indifference the real reason of their unimpassioned, powerless piety, to disclose the secret of the lukewarmness which is their never-forgotten perplexity and their self-reproach, may suggest to them how they are to be cured. There are two points in the description of the self-complacency of Laodicea, the simple statement of which bites like satire; it is the self-complacency, first, of the moneyed man, and, secondly, of the so-called self-made man. By a strange moral irony the self-complacent man fixes his attention on what he has of least value, and lets his higher possibilities go unthought of. The R.V., “I am rich and have gotten riches,” strikes harshly on the ear accustomed to the older reading, “I am rich and increased with goods”; but it has this merit—it shows us the self-complacent congratulating himself that he is the author of his own success. Laodicea “was a town of some consequence in the Roman province of Asia.” “Its trade was considerable; it lay on the line of a great road.”
The Church abhorrent to Christ because of the lukewarm temperature of its spiritual life:—
I. THIS CHURCH WAS LUKEWARM IN THE TEMPERATURE OF ITS SPIRITUAL LIFE. 1. The language of this verse aptly describes the religious state of many Churches now. (1) A lukewarm Church is unique in the world. In every sphere of life, save the moral, men are red hot. (2) A lukewarm Church is useless in the world. It cannot make any progress against a vigilant devil and a wicked world. (3) A lukewarm Church is an anomaly in the world. The Church is destined to represent on earth the most energetic and spiritual ministries which exist in the unseen universe. (4) A lukewarm Church has much tending to awaken it. It should be awakened by a study of the lives of the Old and New Testament saints, by the earnest life of Christ, by the great need of the world, by the transitoriness of life, and by the quickening influences of the Divine Spirit. 2. That this lukewarm Church was abhorrent to the Divine Being. It is better to be a sinner than a merely nominal Christian; because the latter brings a greater reproach upon the name of Christ; because the latter is in the greater peril; and because hypocrisy is a greater sin than profanity.
II. THIS LUKEWARM CHURCH, SADLY DECEIVED, WAS WISELY COUNSELLED AS TO THE REAL CONDITION OF ITS SPIRITUAL LIFE. 1. Sad deception. (1) The members of this Church imagined that they were rich and had need of nothing. (2) The members of this Church imagined that they were prosperous. (3) The members of this Church imagined that they had attained all possible excellence. 2. Wise counsel. (1) This Church was advised to get true wealth. (2) This Church was advised to get renewed purity. (3) This Church was advised to get clear vision. (4) This Church was advised to get Christly merchandise. 3. Disguised love. All the Divine rebukes are for the moral good of souls, and should lead to repentance and zeal.
Ver. 15. I know thy works, &c.] Which were far from being perfect, and not so good as those of the former church: that thou art neither cold nor hot; she was not cold, or without spiritual life, at least in many of her members, as all men by nature are, and carnal professors be; she was alive, but not lively: nor was she wholly without spiritual affections and love, to God, and Christ, to his people, ways, truths, and ordinances; she had love, but the fervency of it was abated: nor was she without spiritual breathings and desires altogether, as dead men are; or without the light and knowledge of the Gospel, and a profession of it, and yet she was not hot; her love to God and Christ, and the saints, was not ardent and flaming; it was not like coals of fire, that give a most vehement flame, which many waters cannot quench. She had not fervency of spirit in the service of the Lord; nor was she zealous for the truths of the Gospel, and for the ordinances of it, and for the house of God and its discipline; nor did she warmly oppose all sin, and every error and false way. I would thou wert cold or hot; which must be understood, not absolutely, but comparatively; and not that it was an indifferent thing to Christ whether she was one or the other; but he alludes to what is natural among men, it being generally more agreeable to have any thing entirely hot, or entirely cold, than to be neither; and so uses this phrase to shew his detestation of lukewarmness, and that it is better to be ignorant, and not a professor of religion, than to be a vain and carnal one; Christ desires not simply that she might be cold, but that she might be sensible of her need of spiritual heat and fervency.
Ver. 16. So then because thou art lukewarm, and neither cold nor hot, &c.] A lukewarm professor is one that serves God and mammon; that halts between two opinions, and knows not what religion is best, and cares little for any, yet keeps in a round of duty, though indifferent to it, and contents himself with it; and is unconcerned about the life and power of godliness, and takes up with the external form of it; and has no thought about the glory of God, the interest of Christ and truth; and this was too much the case of this church, at least of a great number of its members; wherefore it was very loathsome to Christ, hence he threatens: I will spew thee out of my mouth; this shews how nauseous lukewarmness is to Christ, insomuch that on account of it he would not own and acknowledge her as his; but even cast her out, unchurch her, and have no more any such imperfect church-state upon earth, as he afterwards never will, this is the last; nor is there any church-state, or any remains of one in Laodicea; it is indeed quite uninhabited.
God’s Response
I will—Greek, “I am about to,” “I am ready to”: I have it in my mind: implying graciously the possibility of the threat not being executed, if only they repent at once. His dealings towards them will depend on theirs towards Him.
spue thee out of my mouth—reject with righteous loathing, as Canaan spued out its inhabitants for their abominations. Physicians used lukewarm water to cause vomiting. Cold and hot drinks were common at feasts, but never lukewarm. There were hot and cold springs near Laodicea.
18. Gentle and loving irony. Take My advice, thou who fanciest thyself in need of nothing. Not only art thou not in need of nothing, but art in need of the commonest necessaries of existence. He graciously stoops to their modes of thought and speech: Thou art a people ready to listen to any counsel as to how to buy to advantage; then, listen to My counsel (for I am “Counsellor,” Is 9:6), buy of ME” (in whom, according to Paul’s Epistle written to the neighboring Colosse and intended for the Laodicean Church also, Col 2:1, 3; 4:16, are hidden all the treasures of wisdom and knowledge). “Buy” does not imply that we can, by any work or merit of ours, purchase God’s free gift; nay the very purchase money consists in the renunciation of all self-righteousness, such as Laodicea had (Rev 3:17). “Buy” at the cost of thine own self-sufficiency (so Paul, Php 3:7, 8); and the giving up of all things, however dear to us, that would prevent our receiving Christ’s salvation as a free gift, for example, self and worldly desires. Compare Is 55:1, “Buy … without money and price.”
of me—the source of “unsearchable riches” (Eph 3:8). Laodicea was a city of extensive money transactions [CICERO].
gold tried in, &c.—literally, “fired (and fresh) from the fire,” that is, just fresh from the furnace which has proved its purity, and retaining its bright gloss. Sterling spiritual wealth, as contrasted with its counterfeit, in which Laodicea boasted itself. Having bought this gold she will be no longer poor (Rev 3:17).
mayest be rich—Greek, “mayest be enriched.”
white raiment—“garments.” Laodicea’s wools were famous. Christ offers infinitely whiter raiment. As “gold tried in the fire” expresses faith tested by fiery trials: so “white raiment,” Christ’s righteousness imputed to the believer in justification and imparted in sanctification.
appear—Greek, “be manifested,” namely, at the last day, when everyone without the wedding. garment shall be discovered. To strip one, is in the East the image of putting to open shame. So also to clothe one with fine apparel is the image of doing him honor. Man can discover his shame, God alone can cover it, so that his nakedness shall not be manifested at last (Col 3:10–14). Blessed is he whose sin is so covered. The hypocrite’s shame may be manifested now; it must be so at last.
anoint … with eye-salve—The oldest manuscripts read, “(buy of Me) eye-salve (collyrium, a roll of ointment), to anoint thine eyes.” Christ has for Laodicea an ointment far more precious than all the costly unguents of the East. The eye is here the conscience or inner light of the mind. According as it is sound and “single” (Greek, “haplous,” “simple”), or otherwise, the man sees aright spiritually, or does not. The Holy Spirit’s unction, like the ancient eye-salve’s, first smarts with conviction of sin, then heals. He opens our eyes first to ourselves in our wretchedness, then to the Saviour in His preciousness. TRENCH notices that the most sunken churches of the seven, namely, Sardis and Laodicea, are the ones in which alone are specified no opponents from without, nor heresies from within. The Church owes much to God’s overruling Providence which has made so often internal and external foes, in spite of themselves, to promote His cause by calling forth her energies in contending for the faith once delivered to the saints. Peace is dearly bought at the cost of spiritual stagnation, where there is not interest enough felt in religion to contend about it at all.
19. (Job 5:17; Pr 3:11, 12; Pr 3:11, 12, Heb 12:5, 6.) So in the case of Manasseh (2 Ch 33:11–13).
As many—All. “He scourgeth every son whom He receiveth. And shalt thou be an exception? If excepted from suffering the scourge, thou art excepted from the number of the sons” [AUGUSTINE]. This is an encouragement to Laodicea not to despair, but to regard the rebuke as a token for good, if she profit by it.
I love—Greek, “philo,” the love of gratuitous affection, independent of any grounds for esteem in the object loved. But in the case of Philadelphia (Rev 3:9), “I have loved thee” (Greek, “egapesa”) with the love of esteem, founded on the judgment. Compare the note in my English Gnomon of BENGEL, Jn 21:15–17.
I rebuke—The “I” in the Greek stands first in the sentence emphatically. I in My dealings, so altogether unlike man’s, in the case of all whom I love, rebuke. The Greek, “elencho,” is the same verb. as in Jn 16:8, “(the Holy Ghost) will convince (rebuke unto conviction) the world of sin.”
chasten—“chastise.” The Greek, “paideu,” which in classical Greek means to instruct, in the New Testament means to instruct by chastisement (Heb 12:5, 6). David was rebuked unto conviction, when he cried, “I have sinned against the Lord”; the chastening followed when his child was taken from him (2 Sa 12:13, 14). In the divine chastening, the sinner at one and the same time winces under the rod and learns righteousness.
be zealous—habitually. Present tense in the Greek, of a lifelong course of zeal. The opposite of “lukewarm.” The Greek by alliteration marks this: Laodicea had not been “hot” (Greek, “zestos”), she is therefore urged to “be zealous” (Greek, “zeleue”): both are derived from the same verb, Greek, “zeo,” “to boil.”
repent—Greek aorist: of an act to be once for all done, and done at once.
20. stand—waiting in wonderful condescension and long-suffering.
knock—(So 5:2). This is a further manifestation of His loving desire for the sinner’s salvation. He who is Himself “the Door,” and who bids us “knock” that it may be “opened unto” us, is first Himself to knock at the door of our hearts. If He did not knock first, we should never come to knock at His door. Compare So 5:4–6, which is plainly alluded to here; the Spirit thus in Revelation sealing the canonicity of that mystical book. The spiritual state of the bride there, between waking and sleeping, slow to open the door to her divine lover, answers to that of the lukewarm Laodicea here. “Love in regard to men emptied (humbled) God; for He does not remain in His place and call to Himself the servant whom He loved, but He comes down Himself to seek him, and He who is all-rich arrives at the lodging of the pauper, and with His own voice intimates His yearning love, and seeks a similar return, and withdraws not when disowned, and is not impatient at insult, and when persecuted still waits at the doors” [NICOLAUS CABASILAS in TRENCH].
my voice—He appeals to the sinner not only with His hand (His providences) knocking, but with His voice (His word read or heard; or rather, His Spirit inwardly applying to man’s spirit the lessons to be drawn from His providence and His word). If we refuse to answer to His knocking at our door now, He will refuse to hear our knocking at His door hereafter. In respect to His second coming also, He is even now at the door, and we know not how soon He may knock: therefore we should always be ready to open to Him immediately.
if any man hear—for man is not compelled by irresistible force: Christ knocks, but does not break open the door, though the violent take heaven by the force of prayer (Mt 11:12): whosoever does hear, does so not of himself, but by the drawings of God’s grace (Jn 6:44): repentance is Christ’s gift (Ac 5:31). He draws, not drags. The Sun of righteousness, like the natural sun, the moment that the door is opened, pours in His light, which could not previously find an entrance. Compare HILARY on Psalm 118:19.
I will come in to him—as I did to Zaccheus.
sup with him, and he with me—Delightful reciprocity! Compare “dwelleth in me, and I in Him,” Jn 6:56. Whereas, ordinarily, the admitted guest sups with the admitter, here the divine guest becomes Himself the host, for He is the bread of life, and the Giver of the marriage feast. Here again He alludes to the imagery of So 4:16, where the Bride invites Him to eat pleasant fruits, even as He had first prepared a feast for her, “His fruit was sweet to my taste.” Compare the same interchange, Jn 21:9–13, the feast being made up of the viands that Jesus brought, and those which the disciples brought. The consummation of this blessed intercommunion shall be at the Marriage Supper of the Lamb, of which the Lord’s Supper is the earnest and foretaste.
Christ challenges the Laodiceans: Buy from me gold refined by fire so that you may be rich; and white robes to clothe you and to keep the shame of your nakedness from being seen; and salve to anoint your eyes so that you may see. There is much irony in this passage, which may have its roots in Ezekiel (16:8–13). First, the rich Laodiceans must come to God for true gold (Isa. 55:1; 1 Pet. 1:7). The spiritual wealth, symbolized in the gold of the New Jerusalem, is the answer to the Laodicean’s poverty (21:18–21; see also Matt. 6:19–21). Second, the city famous for its garment production must come to God for spiritual clothing. In the ancient Hebrew world, nakedness was associated with shame (2 Sam. 10:4; Isa. 20:4; Ezek. 16:37–39; 23:26–29; Hos. 2:3, 9; Mic. 1:8, 11; Nah. 3:5; 2 Cor. 5:2–3), and clothing was a sign of honor (Gen. 41:42; Esther 6:6–11; Dan. 5:29). The white robes probably derive their meaning from the heavenly clothing found in apocalyptic literature (2 Esd. 2:39, 40, 45; 1 Enoch 62:15–16; 2 Enoch 22:8; 1 QS 4.6–8; see also Ps. 104:2; Eccl. 9:8) and are a common symbol in Revelation (4:4; 6:11; 7:9, 13, 14; see also 19:8, 14). Third, the city that produced the world-famous eye powder must come to Christ for eye salve (Ps. 146:8; Isa. 29:18; 35:5; 42:7, 16, 18–20; John 9:39). Medicine may heal physical eye infirmities, but Christ heals the spiritual blindness that inhibits perception of the holiness of God and the reality of sin.
Due to the shortcomings of the Laodiceans, Christ says: I reprove and discipline those whom I love (Job 5:17; Ps. 94:12; Prov. 3:11–12; 5:12–13; 23:13–14; 27:6; 29:15, 17; Sir. 30:1). The discipline here is most likely the tribulation that will be described later. Even such harsh persecution is not punitive but corrective (1 Cor. 11:32). Walhout says it well: “Severe discipline from the Lord is precisely the evidence that he loves us” (2000:55). The motivation of discipline is love; the purpose repentance.
Indeed, repentance is even open to a group like the Laodiceans. Christ says to them: Listen! I am standing at the door knocking. The verb emphasizes the permanent nature of Christ’s offer of repentance. Whoever answers the knock will eat with Christ (Isa. 25:6; Matt. 8:11; 22:1–14; 26:29; Luke 12:35–38; 22:28–30). The word eat (deipnon) refers to the main meal of the day, which in the ancient Jewish culture included fellowship among relatives and loved ones (1 Enoch 62:14–16). The imagery here may reflect the eucharistic meal that Jesus shared with his followers in the upper room (John 13:2–20; 1 Cor. 11:20–26). It seems much better in this context, however, to find the symbolism in the marriage supper of the Lamb, the intimate eschatological meal that Christ will share with those who overcome tribulation (Rev. 19:9).
Promise to the Conqueror: To the person who repents and overcomes persecution, Christ promises a place with me on my throne, just as I myself conquered and sat down with my Father on his throne (Matt. 19:28; Luke 22:28–30; John 16:33; 1 Cor. 6:2; 2 Tim. 2:11–12). The conqueror follows Christ in his victory over evil (1 Pet. 3:18–22). Indeed, Caird says, “The conqueror is one in whom Christ wins afresh his own victory, which is also God’s victory” (1966:58). As Christians face persecution and even death, the cross of Christ is proclaimed again and again. It should be noted that Christ is already enthroned (Acts 2:34; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3; 8:1; 12:2; 1 Pet. 3:18–22; Rev. 22:1–3); his kingdom is already in progress but awaits its consummation at his second coming (1 Cor. 15:25; Heb. 10:12–13). This promise should instill confidence in those facing tribulation.
Despite its bleak situation the church can take heart in knowing that Jesus reproves and chastens those whom he “loves” (3:19; cf. Prov 3:12). The remedy is direct: “be zealous [only here in the New Testament] and repent [cf. 2:5 (twice), 16, 21, 22; 3:3]” (3:19). Jesus continues with an offer (3:20), which must not be allegorized evangelistically—if one opens the “door” of one’s heart, Jesus will “come in” to one’s life. Jesus is speaking to those who are already Christians. The offer reflects first-century hospitality practices: when a visitor knocks on the door of your house, you invite him in and share meal fellowship with him. By their lukewarmness and arrogance, the Laodicean Christians have, in a sense, pushed Jesus outside. As they need gold, white clothes, and eye salve from Jesus, they also need fellowship with Jesus. What is significant about the offer is that it tempers the threat in 3:16. Though Jesus is about to spit them out of his mouth, he has not yet done so; they still have the opportunity to hear his knocking and invite him inside. This particular image serves as a contrast to the practice of corrupt Roman officials, who forced “hospitality” from Asian Christians. Jesus does not force himself upon anyone; he awaits the invitation to enter. Hence, fellowship with Jesus is genuine.
The promise to the conqueror that he will sit with Jesus on his throne, just as Jesus sat down with his Father upon his Father’s throne (2:21; cf. Ezekiel the Tragedian 68–82), is truly breathtaking. Dan 7, which speaks of the transferal of the kingdom to the saints (Dan 7:22, 27; cf. 4Q521 frag. 2, 2.7), still distinguishes the throne of the Ancient of Days from other thrones (Dan 7:9). Similarly, Jesus speaks of his disciples sitting on twelve thrones and judging the twelve tribes of Israel (Matt 19:28; Luke 22:20). The promise is directly parallel to the promise of authority over the nations given to the conqueror in 2:26–27. The conqueror’s role here is in some way analogous to that of Jesus and the Father. Further, Jesus notes that he took his place upon the throne of his Father as a result of his own “conquering.” Both Jesus and the faithful Christian “conquer”; both Jesus and the faithful Christian take their seats upon the throne. How this applies to Jesus (5:5; 21:3) and to the conqueror (20:4) will be explained in due course. This is the third time a “throne” is mentioned in Revelation (cf. 1:4; 2:13); it will hardly be the last.
The Lord closed this letter with three special statements:
First, an explanation: “As many as I love, I rebuke and chasten” (Rev. 3:19a). He still loved these lukewarm saints, even though their love for Him had grown cold. He planned to chasten them as proof of His love (Prov. 3:11–12; Heb. 12:5–6). God permits churches to go through times of trial so that they might become what He wants them to become.
Second, an exhortation: “Be zealous therefore, and repent” (Rev. 3:19b). The church at Laodicea had to repent of their pride and humble themselves before the Lord. They had to “stir up that inner fire” (2 Tim. 1:6, PH) and cultivate a burning heart.
Finally, an invitation (Rev. 3:20–22). We often use these verses to lead lost people to Christ, but the basic application is to the believer. The Lord was outside the Laodicean church! He spoke to the individual—“if any man”—and not to the whole congregation. He appealed to a small remnant in Sardis (Rev. 3:4–5), and now He appeals to the individual. God can do great things in a church, even through one dedicated individual.
Christ was not impatient. “I have taken My stand” is the sense of the verb. He “knocks” through circumstances and He calls through His Word. For what is He appealing? Fellowship and communion, the people’s desire to abide in Him. The Laodiceans were an independent church that had need of nothing, but they were not abiding in Christ and drawing their power from Him. They had a “successful program” but it was not fruit that comes from abiding in Christ (John 15:1–8).
Note that when we invite Him in, the supper room becomes a throne room! It is through communion with Christ that we find victory and become overcomers indeed.
The letters to the seven churches are God’s X rays, given to us so that we might examine our own lives and ministries. Judgment is going to come to this world, but it first begins at God’s house (1 Peter 4:17). In these letters we find encouragement as well as rebuke.
May the Lord help us to hear what the Spirit is saying today to the church, and to the individuals in the churches!