Lost Love
Intro
The letters to the churches of Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea have a fairly consistent format. First, after designating the recipients, the risen Lord as Sender introduces and describes Himself using a portion of the visionary description of the glorious Son of man found in 1:9–20. There follows an “I know” section of either commendation or criticism. Next appears typically some form of exhortation. To those who received criticism, the usual exhortation was to repent. However, to the churches of Smyrna and Philadelphia, for whom the Lord had only praise, the exhortation was one of assurance (2:10; 3:10–11). Each letter concludes, though the order may vary, with both an exhortation to “hear what the Spirit says to the churches” and a promise of reward to the “overcomer,” that is, the one who conquers by persevering in the cause of Christ.
And the church at Laodicea (3:14–22) was told to turn from its self-deception and repent of its lukewarmness.
and because he is the faithful and true witness, the church in Laodicea should heed his counsel (3:18).
The identification of “overcomers” with those who are united to Christ is important for correct interpretation. Overcoming, for the apostle John, is not a consequence of human effort but a result of faith in the work of Christ Jesus (see 1 John 5:4–5).
Laodiceans. Located in the Lycus River Valley, the SW area of Phrygia, Laodicea became the wealthiest, most important commercial center in the region. It was primarily known for 3 industries: banking, wool, and medicine (notably its eye salve). An inadequate local water supply forced the city to build an underground aqueduct. All 3 industries, as well as the inadequate water supply, played a major part in this letter.
3:16 lukewarm. I.e., tepid. Nearby Hierapolis was famous for its hot springs, and Colosse for its cold, refreshing mountain stream. But Laodicea had dirty, tepid water that flowed for miles through an underground aqueduct. Visitors, unaccustomed to it, immediately spat it out. The church at Laodicea was neither cold, openly rejecting Christ, nor hot, filled with spiritual zeal. Instead, its members were lukewarm, hypocrites professing to know Christ, but not truly belonging to Him (cf. Matt. 7:21ff.). I will vomit you out of My mouth. Just like the dirty, tepid water of Laodicea, these self-deceived hypocrites sickened Christ.
Cold water (and sometimes spiced hot water) was preferred for drinking, and hot water for bathing, but Laodicea lacked a natural water supply. Water piped in from hot springs six miles to the south, like any cold water that could have been procured from the mountains, would be lukewarm by the time it reached Laodicea. Although water could be heated, the natural lukewarmness of local water (in contrast with the hot water available at nearby Hierapolis) was undoubtedly a standard complaint of local residents, most of whom had an otherwise comfortable lifestyle. (Their imported water was also full of sediment, though better, said the geographer Strabo, than the water of Hierapolis.) Jesus says: “Were you hot [i.e., for bathing] or cold [i.e., for drinking], you would be useful; but as it is, I feel toward you the way you feel toward your water supply—you make me sick.”
It was also known for its textiles (especially wool) and for its medical school and production of ear medicine and undoubtedly the highly reputed Phrygian eye salve. Everything in which Laodicea could have confidence outwardly, its church, which reflected its culture, lacked spiritually.
3:15–16 cold nor hot … lukewarm. Colossae, located 10 miles (16 kilometers) east of Laodicea, had plentiful cold, pure drinking water, while the hot springs of Hierapolis, located 6 miles (9.5 kilometers) north of Laodicea, were famed for their healing power. Laodicea lacked its own water supply, and its solution was inadequate: water flowing in by aqueduct arrived tepid and contaminated by minerals. Jesus rebukes the complacent church for not offering life or healing to its community.
3:17 I am rich. Recalls Israel’s boast in Hos 12:8 and Laodicea’s decision to decline imperial assistance and fund its own rebuilding after the earthquake in AD 60. The church boasted of its self-sufficiency and overlooked its need for God’s help.
3:18 gold … white clothes … salve. The church’s spiritual destitution contrasts with the city’s reputation for banking, fine wool, and medicine. They must “buy” from Jesus true spiritual resources (cf. Isa 55:1–3).
There is good reason why we should not try to take both of these words as if Christ meant I wish you were either spiritually cold (i.e., unsaved or hostile) or spiritually hot (i.e., alive and fervent). In the first place, it is inconceivable that Christ would wish that people were spiritually cold, or unsaved and hostile. Furthermore, the application of “hot” and “cold” to spiritual temperature, though familiar to us, would have been completely foreign to first-century Christians. The two adjectives in “neither hot nor cold” should be understood together as equivalent to “lukewarmness” (v. 16). That is to say, they were useless to Christ because they were complacent, self satisfied, and indifferent to the real issues of faith in him and of discipleship.
17 The deeper problem in the Laodicean church was not simply their indifference. It was their ignorance of their real condition: “You say, ‘I am rich; I have acquired wealth and do not need a thing.’ ” Observe the way this indictment is related to the general condition of the populace at large—rich in material possessions and self-sufficient. The spirit of the surrounding culture had crept into the congregation and had paralyzed their spiritual life. But did they actually claim to be materially rich or spiritually rich? Since it is difficult to see how a Christian community would boast of material wealth, many prefer the latter interpretation. Yet the Laodiceans may have interpreted their material wealth as a blessing from God and thus have been self-deceived as to their true spiritual state. In any case, they had misread their true condition.
The church at Laodicea is typical of a modern church quite unconscious of its spiritual needs and content with beautiful buildings and all the material things money can buy. This is a searching and penetrating message. To all such the exhortation is be earnest, and repent. Christ rebuked them because He loved them, which love would also bring chastisement on this church.
3:18–19. They were urged to buy not ordinary gold, but refined gold, referring to that which would glorify God and make them truly rich. Through its banking industry the city had material wealth. But the church lacked spiritual richness. Though they had beautiful clothes, they were urged to wear white clothes (cf. v. 4), symbolic of righteousness which would cover their spiritual nakedness. As wool was a major product of the area, Laodicea was especially famous for a black garment made out of black wool. What they needed instead was pure white clothing.
He spits out those he does not love and “rebukes” (elenchō, “reproves,” “convicts”) and disciplines those who hear his voice. The difference between the expelled and the disciplined lies in their response: “So be earnest [zeleuō, ‘zealous,’ ‘enthusiastic’] and repent.” The Laodiceans’ repentance would come from a rekindling of their loyalty to Christ.
3:20 stand … knock. Suggests the return of a lover (Song 5:2) or master (Luke 12:36). Jesus addresses complacent church members, not primarily individuals outside the church. come in and eat. In the ancient world, a meal invitation to an estranged person opened the way for reconciliation. Jesus offers to accept and renew intimate fellowship with those who repent, anticipating the final Messianic banquet (19:9).
Table fellowship was a sign of intimacy and committed the guest and host to friendly relations. Jesus here invites the Laodicean Christians to dine (cf. Rev 2:7; contrast 2:14, 20) in the present at the messianic banquet (see comment on 19:9); it is an invitation to a genuinely lavish banquet, implying again their spiritual poverty (cf. 3:17–18). But the door to fellowship is presently closed—from their side (contrast 3:7–8).
3:20 I stand at the door and knock. Rather than allowing for the common interpretation of Christ’s knocking on a person’s heart, the context demands that Christ was seeking to enter this church that bore His name but lacked a single true believer. This poignant letter was His knocking. If one member would recognize his spiritual bankruptcy and respond in saving faith, He would enter the church.
With Christ on the outside, there can be no fellowship or genuine wealth. With Christ on the inside, there is wonderful fellowship and sharing of the marvelous grace of God. This was an appeal to Christians rather than to non-Christians. This raises the important question concerning the extent of one’s intimate fellowship with Christ. To those who respond, Christ promises to give the right to sit with Him on His throne and share His victory.