Laodicea
“AND UNTO the angel of the church of the Laodiceans, write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou are lukewarm, and neither cold nor hot, I will spue thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me. To him that overcometh will I grant to sit with Me in My throne, even as I also overcame, and am set down with My Father in His throne. He that hath an ear, let him hear what the Spirit saith unto the churches” (Rev.3:14-22).
The message of Christ to the Laodiceans is most strikingly significant in the setting of the history of the city of Laodicea. The city was located about 100 miles directly east of Ephesus. Laodicea was part of a tri-city area, closely associated with the cities of Colossae (to which the letter to the Colossians was written), and Hierapolis. The city was located on the Lycus River, and was distinguished from no less than six other cities by the same name by being designated Laodicea on the Lycus. East of the city was a pass through the mountains called The Gate of Phrygia, of which Laodicea was the gatekeeper.
A Wealthy City
Laodicea was noted throughout the Roman province of Asia for its wealth, commercial activities and its medical practise. As the banking centre of Asia, it was the most prosperous of the seven cities. Many large and beautiful homes were built in this city, the ruins of which are still visible today. No doubt Christians owned some of these. The city had large markets controlled mostly by the Jews, of whom there were 7,500 besides women and children at the time the epistle was written. So wealthy were the citizens that when the city was destroyed by an earthquake in A.D. 60, they refused the help offered by the imperial Roman government and rebuilt at their own expense. This example of self-sufficiency was so rare that it made the city famous. Because of their situation Christ’s statement regarding the pride of spiritual wealth on the part of the ecclesial members is full of meaning. He spoke to the rich merchants and bankers of this wealthy commercial city in their own language.
The city was also noted for the manufacture of black cloth produced from a particular breed of black sheep raised around this area. The wool was glossy black and of a soft texture almost like silk and it became famous throughout the whole region. Black garments were almost universally worn by the Laodiceans, and they were very proud of them. Christ advised the Christians of the city to buy of Him white raiment, which represented the beautiful robe of His own righteousness. The people of Laodicea were familiar with the white toga worn by Roman citizens and officials. To be privileged to wear this white garment was esteemed a high honour. To the Romans it was symbolic of victory, and to the Christians it represented purity of character through the imputed and imparted righteousness of Christ.
Noted Health Resort
In connection with the Temple of Karu was a renowned school of medicine. This temple was one of two hundred throughout the Greek and Roman world dedicated to Aesculapius, the Greek god of medicine and the pagan counterfeit of the Messiah. He was known as " The Great Physician." In this temple was made the famous Phrygian eye salve, called collyrium, which was sold in all parts of the then-known world. This gives forceful meaning to the counsel of the Great Physician, who advised the spiritually blind Laodiceans to buy eye salve of Him that they might have spiritual vision.
Also near the city were a number of hot, cold, and lukewarm springs, and especially the latter. Most of these waters contained minerals with supposed healing properties. Thousands of sick people journeyed to Laodicea to be physically benefited by the eye salve, the mineral water, and the hot and lukewarm baths. Although the water was pleasing to the body for bathing, most of it was nauseous to those who drank. This makes very appropriate the language used by Christ in this epistle. He declared that because the Christians of Laodicea were lukewarm in their affections, He was about to spew, or vomit, them out of His mouth.
Proud and self-satisfied
The boast, “I am rich, and increased with goods, and have need of nothing,” has in it not only a ring of independence but also a spirit of insolence and arrogance. The citizens wanted the world to know that their mercantile city at the meeting place of three important highways was no pauper. The inhabitants were noted for their skill in manufacturing and dyeing garments, rich in colour and exquisite in texture. In extravagant fashions and fine apparel the city was the Paris of its time.
Laodicea was also famous as a pleasure resort for the physically strong and prosperous, and a health resort for the sick. The magnificent stadium, which was twelve years in building, had an arena nine hundred feet in length, in whose basin a modern ocean liner could easily anchor. There were at least two, and probably three, theatres, one of them with seats of polished marble with bases carved in the form of a lion's feet. Its gymnasium was a work of art, containing chambers and porticoes and baths. There was also a library with reading rooms. The city had a remarkable water system in which pure water was brought from the hills through a stone aqueduct, the ruins of which are still visible.
The Ecclesia
The ecclesia in Laodicea was doubtless established by some of Paul’s fellow labourers during his three years stay in Ephesus, when “all they which dwelt in Asia heard the word of the Lord Jesus” (Acts19:10). According to (Col.2:1), it seems that Paul never visited Laodicea and the other ecclesias in that vicinity. He did send the Laodiceans a letter, and asked that it be read also to the Colossian ecclesia, which was near by. He also gave instructions to read his letter to the Colossians to the Christians in Laodicea (see Col.4:13-16). Many believe that the Laodicean letter referred to was not one that has been lost, but his Ephesian epistle, which he desired should be read in all the ecclesias of the province. There has been considerable conjecture over this so-called lost epistle of Paul.
The Laodicean message is a sad comment on believers in Christ. The last of the seven letters of Christ applies to the militant in the last generation. Laodicea is made up of two Greek words, Laos meaning people, and dika, or dikee, meaning righteous judgment. It therefore means the judging of the people, or the judgment of the people.
The Introduction
To the Laodiceans, Jesus introduces Himself as “the Amen, the faithful and true witness, the beginning of the creation of God.” This is the only instance in the Scriptures where Amen is used as a personal name. He was first of all the “Amen”, the Lord wanted his ecclesia to see him in this capacity. Amen is a Hebrew word that has been transferred without change into the various languages into which the Bible has been translated and in the New Testament it is often rendered Verily, Verily. It indicates Jesus is saying something important. So when you see this word in the gospels pay attention. The root idea carries the meaning of firmness, solidity, or stability. It is rendered truth in Isaiah 65:16. It means the True One. Jesus is the Amen. Paul says of Him, “For all the promises of God in Him are yea, and in Him amen, unto the glory of God by us” (2 Cor.1:20).
Regardless of the number of promises of God to man, they all have their confirmation in Christ, and through Him they meet their fulfilment in us. Christ is the spokesman of God, who not only speaks the word or the truth, but He is Himself the Word and the Truth. He is the Amen. Therefore the message of the Amen comes to us with absolute authority and finality. It is the last word, the final word. “God who at sundry times and in divers manners spake in times past unto the fathers by the prophets, hath in these last days spoken unto us by his Son” (Heb.1:2).
Coming at the close of a prayer, Amen indicates the end or the last. It indicates that the Laodicean message finishes Christs appeals to His people, and that there is no more to be said. It is the last of the seven epistles to His body, and therefore constitutes His final appeal before probation closes. No other image will follow. The divine Amen will never speak again. Those who reject the Laodicean message will never hear another divine call to repentance and salvation.
Not only is this message the last call to repentance, but like its divine Author it is faithful and true. It is a true picture of the spiritual condition of God's remnant people in the last generation. It is an appropriate introduction of the last of the seven epistles, because it ends with a divine confirmation of the whole. Amen literally means, It is fixed and cannot be changed. The eternal certainties of Christ's message to His people are sealed with the stamp of His unchangeable authority. Amen is rendered verily, or verily, verily, twenty-five times in the Gospel of John. Jesus often said, Amen.
Jesus is also the faithful and true witness. This is said to be the Greek equivalent of the Hebrew Amen. There are four requisites of a faithful and true witness.
First, he must be an eyewitness and speak from personal knowledge.
Second, he must be competent to relate what he knows.
Third, he must be willing to bear testimony to the facts. There must be no misrepresentation or exaggeration.
Fourthly, if necessary he must give his life.
Man often testifies of what he thinks he knows, but Christ speaks from absolute knowledge. Jesus said to the Jews: “Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness” (John 3:11).
Jesus never glosses over or whitewashes conditions to make them appear better than they really are. When He speaks, we ought to listen, for on our attitude toward His testimony depends our eternal destiny. True witnesses are very scarce in this generation. The ninth commandment is almost universally transgressed (sometimes even in the ecclesia?) The Laodicean message is true, for these are the words of the Unchanging One. The ecclesia may change, but Christ is always the same, “yesterday, and to day, and for ever.” The ecclesia has compromised with the world, but Christ looks upon compromise with the same hostility as he does in the Ephesian, Pergamos, and Sardian ecclesias.
Amen also has the meaning of It is true, or So be it. What Jesus says, is true and dependable. He is the divine Amen personalised. He places His own personal guarantee on the truths He proclaims.
Message of the Creator
Christ also introduces Himself as the beginning of the creation of God. Christ the Creator (John 1:1-3, 10, 14; Eph.3:9; Col.1:13-16; Heb.1:1-3,10). In the Laodicean message the Creator bears witness to the spiritual condition of the ecclesia, and as the Creator-Redeemer He has the power to renew spiritual life and to restore to the favour of God. Jesus is the origin, the beginning of Gods creation, both physical and spiritual. We often forget that the Genesis record has no meaning or relevance without Christ’s redemptive work.
Therefore this introduction is also appropriate, because the modern world is saturated with the evolution theory of the beginning of life and matter. It is a rebuke and challenge to the modern learned philosophy that denies the Genesis record of creation. In this faithless and sceptical generation, when even many professed Christians give the glory and honour of creation to the creature rather than to the Creator, Christ sends a searching message to His ecclesia, with the announcement that He is the Creator and Lord of Gods new creation. He intimates that the mighty power that created and upholds the worlds can now through him uphold the modern Laodiceans who accept His counsel. In Him there is complete victory even over the spirit of self-deception and Pharisaism. He is abundantly able to cleanse from the terrible sin of lukewarmness, self-complacency, and worldly conformity. In the letter to the Colossians the apostle emphasises Jesus link with creation 1:15,1,18 and then asks for the epistle to be read to the Laodiceans (Col.4:16). It seems the Laodiceans needed to know the truth about how to relate to Gods new creation in Jesus Christ.
A Severe Indictment
The Laodicean message is a terrible indictment on those who say they are Christ’s. Christ’s professed people have lost the love and devotion of the Philadelphians and have become lukewarm in their affection. The members are not dead cold and untouched by spiritual life, neither are they fervently hot with apostolic love and zeal.
The spiritual life of the ecclesia had become tepid like most of the natural springs in the local vicinity. They were suffering from what someone has well called “the leukaemia of non-commitment”. His love is so fervent that the half-hearted response of the ecclesia is disgusting to Him. He would prefer that the affections of His bride be either frigid or fervid. Frigidity would be preferable to lukewarmness. Christ’s statement is in the form of a wish, it is in reality a regret. Even Sardis had a few faithful souls who were commended, but in Laodicea there seems to be nothing commendable, for Jesus gives no praise whatever. Philadelphia received no reproof, and Laodicea no commendation.
The coldness the Master prefers to lukewarmness is that of the heathen who has never been touched by spiritual life. It does not mean negatively cold, but icy cold, having never been heated or mixed with the hot. Christ prefers that Laodiceans be Christians or pagans rather than a compromise between the two. There is more hope for those who have never been warmed by the gospel than those who were once fervid and then cooled off to a lukewarm state. This is indicated by many scriptures, including Hebrews 6:4-6; 2 Peter 2:15-22.
The lukewarm state seems to indicate someone who has tasted the gift and of the powers of the world to come, who has been a subject of Divine grace, but in whom that grace has failed to kindle more than the feeblest spark. The publicans and harlots were cold, the Apostles hot. The Scribes and Pharisees were lukewarm. But note it was the publicans and harlots that came to Christ.
Lukewarmness is a compromise between hot and cold. The water from the hot springs near Laodicea soon mingled with the cold water and became lukewarm and nauseating to the taste. Lukewarm water is a mixture of cold and hot water and symbolically stands for the mixture of religion and worldliness, which was utterly nauseating to Jesus Christ.
The ecclesia in its lukewarm state is divided between Christ and the world. It is too religious to entirely cast off the name of Christ, and too worldly to take a firm and united stand for Him. There is much pretension but little genuine Christianity. Works are plentiful, but faith is scarce, profession is abundant, but there is little spiritual life to correspond. Worldly pleasure and riotous living practised in the heart of individuals is closely associated with the Lords supper. The ecclesia is partly cold and partly hot. This compromise with the world has cooled the fervent love and devotion of the Philadelphian state.
The Threat
To strengthen His severe warning and appeal, Jesus threatens to spew the lukewarm out of His mouth unless they repent. “I am about to vomit you out of my mouth” (I am about to spit you out of my mouth -NIV) and I am ready to, or I have it in mind to, is the meaning of the text. It implies that the threat may not and need not be executed. Repentance will prevent the threatened judgment. Christ’s dealings with us depend in part upon our attitude towards Him and His message. His statement, “as many as I love, I rebuke and chasten: be zealous therefore, and repent,” shows clearly that His intention is not final. It is a threat rather than a pronouncement.
Christ demanded that the Laodiceans be fervent Christians or none at all. There is no middle ground or neutral position that is acceptable to Him. The sickening lukewarmness of modern Christians is so nauseating to our Lord that it produces in Him feelings of disgust and loathing. The threat is of a final and absolute rejection unless His message is accepted and His counsel acted upon. This is no idle threat. The execution has already begun for many individuals. The spewing out will take place during the shaking or purging time, when the ecclesia is cleansed and prepared for the coming of the Bridegroom. The Laodicean message should be considered as an appeal of love, mercy and compassion rather than threatened judgments of certain doom. It is the love message of the great Lover.
Cure
We must not forget that the city of Laodicea was a health resort to which sick people came from near and far to be healed. It was therefore the temporary abode of persons suffering from all sorts of diseases. They came to have their vision restored by the famous Phrygian eye salve. To drink of the lukewarm mineral water with its reputed healing properties. To bathe in the hot springs with their remedial virtues, or to be healed by magic in the Temple of Aesculapius, the Greek god of medicine, who was known as The Great Physician. It was claimed that no disease was too difficult for this pagan counterfeit of the Messiah to heal. It is because of this historic background that Jesus describes the Laodicean ecclesia as suffering from a serious spiritual illness and introduces Himself as the Great Physician with a complete healing remedy.
A Sick Ecclesia
“I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou are lukewarm, and neither cold nor hot, I will spue thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.”
This is the Great Physicians diagnosis of the spiritual disease of the modern ecclesia. The ecclesia of the Laodiceans is not only lukewarm in zeal and devotion but also spiritually sick. There is still some life, but the terrible Laodicean illness has left them sluggish and only semiconscious. And worst of all she knows not her danger. There was something wrong with their self-image (v 17) they thought they were rich, but they were really poor. Death is certain unless the offered remedy is applied, but the Laodiceans approach the tomb boasting of their spiritual health, riches, and prosperity. The disease that is sapping the life of modern Christendom is similar to that which afflicted ancient Israel (Isa.1:4-6).
The prophet Jeremiah shed so many tears over .the wounds, and bruises, and putrefying sores of backslidden Israel that he was known as the weeping prophet. Message after message was sent to sin-sick Israel offering a complete remedy. Finally the Great Physician Himself visited His people and made a final appeal, and because it was rejected He wept over the city and nation and then died of a broken heart. In the words of the prophet He expressed His astonishment because His remedy was not accepted: “For the hurt of the daughter of My people am I hurt; I am black; astonishment hath taken hold on Me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of My people recovered?” (Jer.8:21,22). But Israel’s sin finally reached the fatal stage. Because there were no healing medicines her bruise was declared incurable (Jer.30:13,12). The nation of Israel had to be spewed out of the mouth of her Lord.
The Laodicean message presents a warning to the modern ecclesia. It is the testimony of the faithful and true Witness, who never makes a mistake and never exaggerates. The remedy must be applied soon or it will be too late, because the disease will reach the incurable stage. The condition is alarming, and calls for an alarm message.
The Laodicean message is comparable to His final plea to ancient Israel as He wept over the doomed city. It would be difficult to find language strong enough to expose the folly of the Laodiceans, who imagine they are spiritually wealthy and in need of nothing, when they are actually wretched, miserable, poor, blind, lukewarm, and fit only to be spewed out of the mouth of Christ as an object of loathing. Is it not time for some modern weeping prophets who are capable of grasping the seriousness of the situation to awaken the ecclesia from her blissful dream of self-satisfaction? Would not the many tears of such speakers be like the tears of Jesus over His beloved city, Jerusalem?
Christ found nothing praiseworthy in Laodicea. To Him she is an object of pity. The condition of Laodicea was the opposite of that of Smyrna, which was poverty stricken in material things but rich spiritually. Laodicea was rich in material things but bankrupt spiritually. Jesus made no complaint of Laodiceas doctrines. The ecclesia was not deceived by the teachings of the Nicolaitans, Balaam, or Jezebel. Her great light and opportunity for service make her more responsible than any other ecclesia and the judgment is pronounced accordingly (Matt.11:20-24). The Bible does not contain a more scathing rebuke than is given the Laodiceans, whose boasting is similar to that of Ephraim who feedeth on wind in that he said, “Yet I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me that were sin” (See Hos.12:1,8).
There can be no greater sin than self-deception. It seems that only drunken or insane persons could boast of wealth, health, and prosperity when they are wretched, and miserable, and poor, and blind, and naked. Self-conceit is one of the most difficult sins, if not the most difficult sin, to conquer. One writer has said: There is nothing so offensive to God, or so dangerous to the human soul, as pride and self-sufficiency. Of all sins it is the most hopeless, the most incurable. Yet this is the sin of the Laodiceans.
There is no stronger delusion than that which makes men believe that they are righteous and accepted of God, while at the same time they are sinning against Him, and are in a deplorable spiritual condition. A lukewarm state naturally leads to self-sufficiency. The very first step toward the kingdom of heaven is recognition of ones spiritual poverty. The attitude of the Pharisee and that of the publican in the temple represent the difference in a person before and after he receives a vision of his true spiritual state. His boasting changes to the cry of, “God, be merciful to me a sinner.”
The transformation of the character of Saul from a proud and boastful Pharisee to a humble and contrite Christian apostle is an illustration of what Christ desires to do for the members of the Laodicean ecclesia. After Paul had been transformed by the vision of the glorified Christ, what a contrast there was between his attitude toward his spiritual state and that of proud Laodicea. Hear him crying out in great agony of spirit, “O wretched man that I am! who shall deliver me from the body of this death?” Even though he lived one of the most noble of all lives he was constantly concerned lest he should himself be a castaway. In contrast think of the poor self-deceived and self-satisfied Laodiceans, boasting in words and looks and actions that they have need of nothing. Christ first sets forth the ecclesias estimate of herself, and then He reveals the terrible reality. The difference is as great as that of the Pharisee and the publican in the temple, the one thanking God for his virtues and the other begging for mercy because of his sins.
A Hard task
It is not enough for a physician to correctly diagnose the patient’s disease. The knowledge of danger and of a sure remedy will never cure a sick person unless he accepts the doctor’s verdict and applies the suggested remedy. Many persons are sick and do not know it, and when told they do not believe it. It is often a difficult task to convince the patient that his life depends upon obedience to the physicians counsel.
This is the chief difficulty with the modern ecclesia. Is she sick with a disease that will eventually prove fatal, but she does not know it? “And knowest not that thou art wretched, and miserable, and poor, and blind, and naked,” is the verdict of the Great Physician.
Without doubt it is compromise that turns something lukewarm. The most difficult thing about the Laodicean message is to convince present-day Christadelphians that it is applicable to us, because even we have compromised with the world in our lives and even within the ecclesia. We have brought the worlds way of conducting business into the way we run the ecclesias. Again it is much more comfortable to attend an ecclesia where doctrinal issues aren’t taken seriously, where for comforts sake, you avoid discussions over issues. It is easy to compromise important issues for the sake of peace. You could attend an ecclesia like Laodicea for years, and yes it would be pleasurable, but nothing much would be happening. You would not be challenged, rebuked or corrected. It is a comfortable existence but one which the Lord finds repulsive. The members may like it, but the Lord does not. It may make you comfortable but it makes the Lord sick. Has the ecclesia become a religious country club operating for the benefit of the members?
Christ came to this earth “to seek and to save that which was lost.” He came to save sinners, but no sinner will accept salvation until he knows he is lost. To convince and convict of sin is the first work of the gospel message. The statement of Jesus to the self-satisfied Jews is applicable to modern Laodiceans: “They that be whole need not a physician, but they that are sick. I came not to call the righteous, but sinners to repentance.” The Pharisees felt righteous and in need of nothing, and Christ was therefore unable to help them. He could give them nothing, regardless of their great needs. The attitude of modern Laodicea is the spirit of Pharisaism. To convince them of their spiritual condition and needs seems almost an impossible task.
The Laodiceans were not being persecuted, and there was no synagogue of Satan to disturb them. Compared to the Smyrneans they were having an easy time. Doubtless the ecclesial machinery functioned perfectly and they had the most up-to-date methods and equipment. The ritual was beautiful and impressive. There were plenty to minister, and to give logical and eloquent addresses. But all this is in vain when the members are ignorant of their spiritual destitution. This is the danger of our day, and nothing but the power of God can ever bring the spiritual revival and reformation demanded by the Laodicean message and for this everyone should fervently pray.
“I know thy works” indicates that Laodicea is busy planning, organising, raising funds, erecting buildings, establishing institutions, and apparently doing everything possible to fulfil Gods commission. The ecclesia is not lazy. She is busy with programs, campaigns, fraternals, bible schools, social functions, and home and foreign mission work. Like ancient Israel the Laodiceans are deceived by the results of their many activities.
A well-known writer said: In the estimation of the rabbis, it was the sum of religion to be always in a bustle of activity. They depended upon some outward performance to show their superior piety. Thus they separated their souls from God, and built themselves up in self-sufficiency. The same dangers still exist. As activity increases, and men become successful in doing any work for God, there is danger of trusting to human plans and methods. There is a tendency to pray less, and to have less faith. We are in danger of losing sight of our dependence on God, and seeking to make a saviour of our activity.
Material Prosperity
“I am rich, and have gotten riches” is the Revised Version. Laodicea not only believes she is spiritually rich but takes all credit to herself. What she has is her own acquisition, and she is proud of it. She carries the pride of wealth into her spiritual life. Spiritual self-sufficiency is usually fostered by material wealth. The Laodicean ecclesia not only feels abundantly supplied with all the spiritual riches needed for the present but also has a sufficient supply for the future. “I am rich, and have wealth stored up,” is the Weymouth translation. Spiritually the ecclesia is poverty stricken, but imagines she is rich, wretched, but feels perfectly satisfied; miserable, but pretends great happiness; blind, but prides herself in her wisdom and vision; clothed in the filthy rags of her own righteousness but she is naked. And you do not know that if there is a wretched creature it is you. Brothers and sisters there is a big difference between “you say” and “you are”. Our Lord points this difference out. There was a big difference between how the Laodiceans saw themselves and the way the Lord saw them. Why such a difference between the two views? Was it because they were being measured by two different standards?
It is evident that Laodicea is deceived regarding her spiritual state because of her material prosperity. Because the ecclesia is so fully occupied with material and temporal things to the neglect of the spiritual and eternal, she has become overconfident and therefore proud and boastful. Impoverished spiritually, she fails to realise that true riches and real satisfaction can be found only in Christ, who for our sakes became poor, that we through His poverty might be rich. Laodicea is proud of her magnificent ecclesias, intelligent congregations, and scholarly preachers, of her fine music and splendid services and well-manned institutions, of her great missionaries in all parts of the world and the liberality of the members in supporting them. What more could be desired?
Progress
There are two kinds of progress-material and spiritual. It is possible for the ecclesia to experience the former without the latter, as many examples demonstrate. Because of material prosperity it is the general opinion that the ecclesia is flourishing, and that peace and spiritual prosperity are in all her borders, whereas at the same time there has been a steady retreat toward the world.
The real test of spiritual prosperity is the degree of moral power, virtue, intelligence, and piety found in the members of the ecclesia, rather then numbers and material wealth.
One writer beautifully explains the real cause of Laodicea's self-satisfaction: Is Laodicea then a victim of spiritual hallucinations? We think not...What, then, is the reason that God, contemplating the condition of the church of Laodicea, sees one thing, while Laodicea, considering her own status, beholds an entirely different condition? The reason lies in the fact that God and Laodicea are really looking at two different things. Laodicea gazes upon material things. She tends to observe her achievements, which are not inconsiderable. She thinks of her missionaries at the ends of the earth. She recalls the hospitals and dispensaries which her wealth has erected and which her generosity maintains. She surveys the schools, academies, and colleges in which she purposes to lead her young people in the way that is right. She counts her printing presses and publishing houses, established to enlighten the world. She remembers her stately houses of worship, erected in many cities of many lands. She counts her membership, and analysis her offerings. Her mind goes back to her humble beginnings, and traverses with a subtle and unconscious pride the years of growth, of progress, of attainment. It is a splendid showing. Laodicea is happy. She has a flawless doctrine, a competent organisation and a triumphant message. Who can deny these things?
The same writer then gives Gods viewpoint of the reason for Laodiceas weakness: But God, the infinite Father of all, with whom is no variableness, neither shadow of turning, looks beyond all this. His awful gaze penetrates past Laodiceas schools, sanitariums, publishing institutions, past her fine buildings and worth-while equipment, past her growing membership and constantly widening sphere of influence, and looks only down upon Laodicea's heart. There He witnesses pride, the sin by which the sons of God fell; and desire for human praise, and love of the world with all that the world offers. He sees little of sacrifice, and much of self-importance. He sees dangerous conformity to unchristian customs, and a perilous striving for pre-eminent place. The gold of character is strangely lacking, its place being taken by brilliant tinsel which does not deceive the heavenly Watcher. The raiment of Christ’s righteousness, at once so simple and so ample, is not worn, instead there is an ingenious arrangement of the filthy rags of Laodiceas own righteousness. And upon the eyes, festering with the sores of worldly short-sightedness, is no healing salve, to cleanse, to strengthen, and to sanctify.
This may be the Laodicean condition in the modern ecclesia, and until Gods people get a clear vision of the spiritual disease that makes them distasteful to Christ, there is no need of suggesting the remedy that has been so graciously and abundantly provided by the Great Physician.
The Remedy
To the sin-sick Laodiceans, Christ says: “I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.”
The Great Physician graciously uses the words and language of the Laodiceans. He asks them to listen to His counsel on how to obtain spiritual wealth. One writer refers to Christ’s counsel as gentle and loving irony, and another said: There is deep irony in this word. One who has need of nothing, yet needs counsel on the vital points of self-preservation. Instead of commanding, Christ gently counsels. The same Physician who so accurately and honestly diagnoses Laodiceas disease also provides a healing remedy that will completely restore her to spiritual health and favour with God. The acceptance of this counsel means life, its rejection will bring death. It is a life-or-death message that cannot be lightly treated. There is but one Physician who can heal the terrible Laodicean disease, and He alone has a healing medicine.
The divine merchant says to the spiritually bankrupt Laodiceans, “I counsel thee to buy of Me.” The key to the verse is buy of me. Christ has all the ecclesia really needs to function. He is the source of the unsearchable riches of the universe. In Him are hid all the treasures of wisdom and knowledge. In Proverbs 23:23 we are told to “buy the truth, and sell it not; also wisdom, and instruction, and understanding.” But it would be impossible for a poverty-stricken soul to purchase this remedy if it were not sold without money and without price.
Christ virtually says to the Laodiceans, Thou hast nothing to give, but thou must give all that thou hast. The price is one that even the beggar can pay. It places all on equality as far as spiritual riches are concerned. The price is repentance, confession, and self-surrender. The gifts of God can he purchased only at the cost of moral endeavour, repentance, and faith. All the truth and wisdom and understanding we have acquired have cost us something in time and effort, if not in actual money. The person, who is not willing to sacrifice and endure to attain the heavenly treasure, must remain without it, for it will be given to no one without a price.
Gold
Spiritual wealth is symbolised by “gold tried in the fire, or gold refined by fire” (R.V.). The gold is fresh from the fire or furnace which had tested its purity and burned out all dross. Gold has always been the symbol of wealth, and it is a fit symbol of spiritual riches. Christ promised the Laodiceans sterling spiritual riches in contrast to their counterfeit wealth, of which they were boasting. What constitutes the spiritual riches of the ecclesia? (1) The Word of God (Ps.12:6; 18:30; 119:127). (2) Faith. The rich in faith are declared to be the heirs of the kingdom (James 2:5). None are richer than those who have faith in the Word of God. I know thy poverty, but thou art rich, was Christ’s message to the suffering Smyrneans. (3) Love. In Galatians 5:6 we are told that faith works by love, and in Romans 13:8,10, that love is the fulfilling of the law. The Laodiceans are lukewarm because they have lost their first love. Christ offered to the spiritually bankrupt Laodiceans His word, faith in His Word, and a love that leads to obedience to His Word.
The first cause of spiritual poverty of the modern ecclesia is the attitude toward the Scriptures. She has settled down in contentment and self-satisfaction because of the light and truth she possesses. This attitude has kept her from advancing in the ever-increasing light that shines from the Scriptures and will continue to increase till the perfect day of revealed truth (Prov.4:18).
The ecclesia is boasting that she has the truth-as if there were no more light for the people of God to the end of time-whereas the inexhaustible mine of divine truth is literally filled with brilliant gems awaiting the diligent searcher for heavenly treasure. The Bible is today the neglected Book, even of the professed people of God. One of the greatest needs of the ecclesia is a rebirth of the old-time searching of the Scriptures, to confirm the truths already discovered and to seek for more and more of the heavenly treasure.
Closely akin to the gold of truth is the gold of faith. “Faith cometh by hearing, and hearing by the word of God” (Rom.10:17). It is evident that genuine faith in the Word and promises of God will be scarce in the last days. At the close of a parable illustrating the rewards of importunity in prayer, Jesus asked the question: “Nevertheless when the Son of man cometh, shall He find faith on the earth?” (Lk.18:8). See also (1Tim.4:1; 2 Tim.4:1-4).
We are told that faith in the near return of Christ will be at low ebb just before He returns. Many will cast away their confidence because of decreasing faith. During this time those who hold fast to the end must live by faith, and to them is promised a great recompense of reward (Heb.10:35-39). When Jesus returns He will find a people waiting for Him who have held fast to His Word and have kept the faith of Jesus (Rev.3:10,11;14:12).
Paul declared that of the three virtues of faith, hope, and love, the greatest of these is love. Love is the first fruit of the Spirit, and therefore the chief of the treasures of the kingdom of heaven. The love that was lost at Ephesus must be regained. The ecclesia is greatly lacking in love for both God and man, the two attitudes on which hang all the law and the prophets. Love is the most fundamental principle of the heavenly kingdom. It is the very foundation of the throne of God. It is the motive that should inspire all our actions.
“The love of Christ constraineth us” was the motto of the apostles, and glorious were their accomplishments. It is love that impels us to do right and restrains us from doing wrong. The brotherly love of the Philadelphians must return and possess Gods people. Love will be one of the chief characteristics of the faithful remnant who will be ready to meet Christ when He returns to gather His own.
The White Raiment
Christ counsels His people to buy of Him “white robes, that you may be clothed and your shameful nakedness be hidden,” or so as to hide your shameful nakedness, according to other translations. The spiritual nakedness of the Laodiceans is indeed shameful, and ought to put her to shame. But instead of being ashamed of her nudity, she is proud and boastful. It is because she knowest not that she is naked or clothed in filthy rags.
Laodicea as has been said earlier is deceived because of her blindness and self-deception. If her eyes could be opened, there would quickly follow the confession of Isaiah 64:6: “But we are all as an unclean thing, and all our righteousness are as filthy rags; and we all do fade as a leaf; and our iniquities; like the wind, have taken us away.” The white robe Christ offers to the Laodiceans is the beautiful garment of His own righteousness. White clothes stand for a changed character. They mark someone who has taken his robes and washed them in the blood of the Lamb (Rev.7:14). It is the royal robe of the King of glory (Isa. 52:1; 61:10). It is the wedding garment of the bride in preparation to meet the Bridegroom (Rev.19:6,7). The imputed and imparted righteousness of Christ is the real clothing of the soul. The righteousness of Christ is imputed to the believer. Everyone is morally naked before God. Every one of us knows something about ourselves that we would not want anyone else to know. But God knows. He sees our nakedness and he offers the righteousness of Christ.
The white raiment which constitutes the wedding garment of the bride of Christ is a gift from the Bridegroom. “To her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints” (Rev.19:8). The word granted indicates that the character raiment is obtained by an act of faith and not on the basis of works, or merit. In the parable recorded in Matthew 22:1-14 it is evident that the garment is provided by the divine host of the wedding banquet, so that there is no excuse for being without it.
Our only hope is to, “abide in Him; that, when He shall appear, we may have confidence, and not be ashamed before Him at His coming” (1 John 2:28). The shame of those without the robe of Christ’s righteousness will then be made manifest. When Adam and Eve sinned, their glorious character robes departed, and they were naked. In shame they hid themselves from the divine presence. In the Orient to strip a person of his clothes is to put him to an open shame, and to clothe him with linen is an act of great honour. It will be either open shame or divinely bestowed honours when the Bridegroom comes to claim His bride.
Eye salve
The eye salve sold in Laodicea was used principally to benefit the partially blind whose eyesight was growing dim. It may imply that the Laodiceans are not entirely blind, just as they are not entirely naked or spiritually dead, there are some signs of life. Jesus declared they needed spiritual eye salve that would enable them to see. Is the modern ecclesia defective in spiritual vision? The wise man said that “where there is no vision, the people perish” (Prov.29:18), and he was speaking chiefly of spiritual vision.
Rebuke of Love
The seven epistles of Christ constitute a perfect and complete message to the ecclesia of God. The reproofs given point out all the dangers that beset us, and the promised rewards embrace the restoration of all that was lost through sin. These letters were not sent to apostate churches, but to his body, whom Christ claims as His own and who constitute His body, or bride.
The Laodicean message if accepted will bring about a complete restoration of the favour of God and prepare the remnant for his return. It is Christ’s last appeal to His people in the last days. Despite the ecclesias terrible weakness and failure the Lord says I love you and it is because I love you, I rebuke you and discipline you.
A Love Message
“As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me. To him that overcometh will I grant to sit with Me in My throne, even as I also overcame, and am set down with My Father in His throne. He that hath an ear, let him hear what the Spirit saith unto the churches” (Rev.8:19-22).
None of the other six epistles open with such a sharp rebuke, and none close with such a tender love appeal and the offer of such a glorious reward to the overcomer. Christ demonstrates His love by showing the Laodiceans their faults instead of flattering them with smooth things that would encourage their self-complacent attitude. Someone has said that His is the love of gratuitous affection independent of any grounds for esteem in the object loved. It was just like Jesus to close His severe rebuke with an appeal of love. It has been said that severity, which conceals love, defeats its own end. After giving the terrible indictment, Jesus virtually says, Do not suppose from this that I do not love you.
Jesus reminded the Laodiceans that His severe rebuke and chastisement was evidence of His love. “I reprove and discipline those whom I love,” and in this the Lord makes no exceptions. Reproof and discipline constitute the greatest evidence of divine love. To each of us the Lord makes the personal appeal, “My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him: for whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth. If ye endure chastening, God dealeth with you, as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards and not sons ”(Heb.12:5-8).
The Laodicean message presents a very dark picture, and it would be hopelessly discouraging if it were not for the fact that the rebuke is the rebuke of love. The Laodicean message is a love message from Christ. It makes a vast difference whether a rebuke is spoken in anger or love, whether the motive is to wound and destroy, or heal and restore. Those who use the Laodicean message to denounce and discourage are using it wrongfully. Jesus reproves and chastens the Laodiceans only because they are very dear to Him. It is easy to accept reproof and even severe discipline when the one who administers them is controlled not by envy or anger but by a love that always acts for the best interests of the reproved. The rebuke of genuine love awakens a response of love in the heart of the offender, for love always begets love.
Honestly Deceived?
One reason for Christs love and sympathy for the Laodiceans is that they are honestly deceived regarding their condition. Thou knowest not seems to indicate that they are not hypocrites, making a pretence of being what they are not for the purpose of deceiving others. While their condition is deplorable in the sight of God and they are in a terrible deception, yet they are honest in that deception. There is always hope for honest men and women even though they are completely deceived. The sin of ignorance is always gladly and willingly forgiven. To the Athenians on Mars Hill Paul said regarding their ignorant worship of “the unknown God, And the times of this ignorance God winked at: but now commandeth all men everywhere to repent” (Acts 17:30).
Honest people always accept wise counsel and repent when the truth is revealed and the deception made known. The publican in the temple was honest and sincere, and the Lord heard his prayer and absolved him of all guilt. The boasting prayer of the Pharisee revealed a deception akin to the Laodicean condition. The Laodicean message is a test of honesty and sincerity. All honest hearted Laodiceans will accept the counsel of the True Witness when it comes to them. If they reject the love message, it is evidence that they are not honest.
Not A Rejected Ecclesia
It is evident that the Laodiceans are not a rejected and cast-off people as some contend. Sharp has been His rebuke to this lukewarm ecclesia. But it does not mean that He had turned away and abandoned them, or was about to do so. It means just the reverse. For He was standing near, and ready to supply their need, and to enrich them with all His treasure, and His rebuke was a proof of His unchanging love. Nor will He fail to use the rod of correction, if His counsel and His call to repent were unheeded. Of this he warns them, and then says, be zealous therefore, and repent.
How different is the attitude of Christ toward His people from that of their enemies, whose rebuke is the rebuke of hate, whose motive is to tear down and destroy. It is Christ who reproves His people, and He alone is qualified. He has never delegated this work to enemies or disgruntled apostates, whose purpose is to scatter those whom Christ has gathered within His fold and to tear down what He has built up. Those who receive the Laodicean message as coming from Christ because of His love, will never join those who denounce the ecclesia as being rejected by Him and unworthy of His love.
To claim that the Laodicean ecclesia because of her lukewarm and poverty-stricken state is rejected and abandoned by Christ, is to charge Christ with the height of inconsistency for sending a love message to an ecclesia no longer His own. To denounce the ecclesia upon which Christ bestows His supreme regard and of which He is the Head as well as the Bridegroom not only is inconsistent but constitutes an insult that will not go unpunished. And to insist that the faithful remnant and bride of Christ whom He loves with supreme affection is to be shunned and denounced, is blasphemy of the worst type and yet this is the very attitude of those who believe they are strengthening the things which remain. The genuine Christian will make a personal application of the Laodicean message to his own life rather than use it to denounce and discourage others.
Purified By Chastening
The message of rebuke, if unheeded, will be followed by chastening and discipline. This has been God's method in dealing with His people. His counsels have always been followed by judgments. The prophet said: “When Thy judgments are in the earth, the inhabitants of the world will learn righteousness” (Isa.26:9). Discipline in judgment constitutes the Lord's last resort in His attempts to turn men from sin to righteousness, and is therefore one of the greatest evidences of His love.
The Psalmist declared: “Before I was afflicted I went astray: but now have I kept Thy word” (Ps.119:67). By this means Christ learned perfect obedience to His Father's will and reached the perfection that made Him a perfect Saviour. “Though He were a Son yet learned He obedience by the things which He suffered; and being made perfect, He became the Author of eternal salvation unto all them that obey Him” (Heb.5:8,9).
Paul declared, “All that will live godly in Christ Jesus shall suffer persecution” (2 Tim.3:12), and Jesus said, “In the world ye shall have tribulation: but be of good cheer; I have overcome the world” (John 16:33). Even the servants of Christ cannot in this world always escape the baptism of suffering. Maybe because as one author commented: that people will not long for a better world till they get tired of the one they are in.
After assuring Laodicea of His love, Christ calls her to repentance and reformation. “Be zealous therefore, and repent,” or reform, as one version renders it. Genuine repentance includes a reformation of life. Zealous means to glow with warmth and fervour, in contrast to lukewarmness. Laodicea is asked to become hot, or zealous, in contrast to coldness or tepid lukewarmness.
Outside The Door
The reason for Laodicea’s lukewarm state is that Christ is being kept outside the door. The Great Physician with His healing remedy is denied entrance and therefore cannot minister to the spiritual needs of His ecclesia. He asks for the privilege of abiding within, because from without, His work of restoration is ineffectual. It may be that His name is artistically inscribed on the doorplate, and yet He is Himself kept outside. This illustration seems to have been taken from the Song of Solomon 5:1-7, where Christ and His bride are represented as lovers. The slowness of the bride to open the door to her divine Lover answers to the lukewarm and indifferent state of Laodicea.
Jesus enters the temple by way of the individual heart. “If any man hear My voice, and open the door” indicates that the appeal is to the individual, at whose heart He stands and knocks and calls. Inside the chamber of the heart is the only satisfying place of fellowship between Christ and the soul. An Indian Muslim poet once said you can break down a Mosque, you can break down a Hindu temple but never break someone’s heart for that’s where God dwells or love lives.
“He that hath an ear, let him hear what the Spirit saith unto the churches” also shows that the appeal is made to the individual member, who need not wait for the entire ecclesia to respond to the call.
A door is either the means of entrance or a barrier against it. It either lets a person in or keeps him out, according to the will of the householder. The locks and bars are on the inside. The door that keeps the Saviour out is barred by the sinner, and He cannot enter till the barriers are removed. Every sin that separates us from Christ is a barrier that must be removed. His entering in will bring back the brotherly love experience of Philadelphia, and fervent devotion will supplant the sickening, nauseating lukewarmness.
“If any man hear My voice” indicates that Jesus not only knocks, He also calls. He knocks and calls to awaken the sleeping ecclesia. In the days when Christ was on earth, doors were not opened till the householder recognised the voice of the person seeking entrance. Rhoda went to the door in answer to Peter's knocking, and refused to open the door till she recognised his voice (Acts 12:13,14). What is Christ saying to Laodicea as He knocks at the door seeking admission? His plea is that while all can hear His voice, only those who love Him and are His own, will recognise it and let Him in. Jesus said, “My sheep know My voice.” Those who are sincere Christians in Laodicea will recognise the Laodicean message as the voice of Christ and will welcome the Saviour in.
Secret Of Victory
Jesus said that He was helpless and could do nothing of Himself. The secret of His success was His union with the Father. He said that He dwelt in the Father and the Father in Him (John 5:19,20,30; 8:28,29; 14:10,11). Jesus also declared that His followers are just as helpless without Him as He was without the Father (John 14:4, 5; 17:21-23). This alone can produce victory and perfection. Is it any wonder that the Laodiceans are without this glorious experience when Christ is outside the door?
“I will come in to him, and will sup with him, and he with Me” indicates the desire of Christ for reconciliation. Jesus here offers to be both the Guest and the Host. He is doubtless the host, because He furnishes the spiritual food that constitutes the meal. He is the Bread of life and therefore provides the wedding banquet, just as He as the Bridegroom furnishes the wedding garment. Return unto Me and I will return unto you is Christ's message to Laodicea.
The proposal of Christ to Laodicea involves a complete union of the ecclesia with the divine as the only hope of victory. I will come in to him and will sup with him and he with Me. I will enter into all his joys and sorrows, difficulties. I will drink his cup and he shall drink mine. The power to share is just as equal to the power of love. The words supply a picture not only of union but of fellowship. The plea of Christ is for fellowship and reconciliation.
The Reward Of Victory
To the worst of the seven ecclesias Christ makes the most glorious promise. The crowning promise is that those who overcome the Laodicean condition will be crowned. Conflict and persecution are the road to victory. This promise is the climax of all the seven. The first was the promise of restoration to the tree of life and the Paradise that was lost through the transgression of the first Adam; and the last is the promise of the restoration of the throne and kingdom of David through the victory of the second Adam.
The promised reward to the Laodiceans is on condition of victory over the worst sin that ever afflicted the people of God, that of self-righteousness. The promise is remarkable, not only because it reaches the very zenith, but also because the sin which the victim of deception and hypocrisy must overcome is almost insurmountable. The reward therefore should be commensurate to the victory gained. When we consider the bondage of the Laodiceans in their wretched, pitiable, poor, blind, and naked state, and the fact that they know it not, overcoming power is the more commendable and deserving of a rich recompense of reward. For a man in this condition to open his heart's door and invite the Saviour in is akin to stepping out of the miry pit to the throne.
This glorious offer is another evidence that Christ dearly loves the Laodiceans and has not cast them off. The very persons whom Christ had just threatened to spew out of His mouth unless they repented are offered a seat on His throne. Only divine love could be so generous in dealing with such undeserving subjects. The very highest place is made available to the lowest.
The promised change is like a beggar being asked by a great king to occupy his throne with him. Indeed, that is the illustration given in Isaiah 52:2, which is an Old Testament picture of the Laodicean message: “Shake thyself from the dust; arise, sit on thy throne, O Jerusalem: loose thyself from the bonds of thy neck, O captive daughter of Zion.” To every Laodicean who accepts the counsel of the True Witness and opens the door of the heart so that Christ can occupy the throne and rule the life, He offers a place on His throne, with the privilege of helping Him rule over a kingdom that will never end. It would be sheer folly to refuse such a glorious exchange.
In this promise two thrones are mentioned-the throne of Christ; which He offers to share with the victorious Laodiceans, and the throne of the Father, representing the power and glory of divine majesty, on which none may sit except the Father and the Son. The Eastern throne was wide enough for more than one person. There was room for at least two others, one on the right and the other on the left. The mother of James and John requested that her two sons be given such positions when Christ became king. From Hebrews 8:1 we learn that Christ is now at the right hand of His Father on the throne that rules the universe. He is to occupy this position till the conquest of this world is completed. “The Lord said unto my Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool” (Ps.110:1 See also 1 Cor.15:24, 25).
When the conflict is over, Jesus will occupy the throne of David This is the throne Christ promises to share with the victors over the Laodicean condition of lukewarmness and self-righteousness. The grandest promise is placed at the close of the seven epistles. In fact it is a summary of all seven offers of reward.
The final appeal is made by the Holy Spirit for all who have ears to listen to the message of Christ to the Laodiceans. The Laodicean message is the message of God. Christ stands at the door of the heart and knocks and pleads for admission. If we refuse to listen to the knockings and pleadings of Christ, someday He will refuse to hear us when we knock at the closed door of mercy and beg for entrance into The Kingdom of God.
