Laodiceans

[Rev. 3:14] 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 G-d; [Laodiceans completed the semicircle of cities to which, starting at Ephesus, a person would have traveled in order to deliver the seven messages. It was about one hundred miles east of Ephesus and about forty miles southwest of Phrygia, on the river Lycus, not far from Colossi, and lying between it and Philadelphia. The city was founded about the middle of the third century B.E. by Antiochus II of Syria and named in honor of his wife Laodice.
Laodicea was one of the richest commercial centers of Asia Minor. A severe earthquake devastated the city in A.D. 61, but so rich and independent were its citizens that they refused financial assistance from the Roman government, and out of their own resources and by their own efforts they eventually rebuilt their city. The city was noted for its textile products: the local wool, said to be even softer than that of Miletus, was raven-black in color. Laodicea was also the chief medical center of Phrygia, and was famous for its eye salve, which was exported far and wide.
By the 90s of the first century the spiritual condition of the church had deteriorated sadly. The decline of the church may have been due in part to the material wealth of its members and to the luxury of their life-style. In any case, this church receives the severest condemnation of the seven to which John is bidden to write.
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 Messiahian is now to be found on or near its site. The Amen - (Isaiah 65:16, Hebrew, "Bless Himself in the G-d of Amen . . . swear by the G-d of Amen," 2 Corinthians 1:20). He who not only says, but is, the Truth. The saints used Amen at the end of prayer, or in assenting to the word of G-d; but none, save the Son of G-d, ever said, "Amen, I say unto you," for it is the language peculiar to G-d, who avers by Himself. The New Testament formula, "Amen. I say unto you," is equivalent to the Old Testament formula, "as I live, saith Jehovah." In John's Gospel alone He uses (in the Greek) the double "Amen," John 1:51, 3:3; in English Version," Verily, verily." The title happily harmonizes with the address. His unchanging faithfulness as "the Amen" contrasts with Laodicea's wavering of purpose, "neither hot nor cold" (Revelation 3:16). The angel of Laodicea has with some probability been conjectured to be Archippus, to whom, thirty years previously, Paul had already given a monition, as needing to be stirred up to diligence in his ministry. So the Apostolic Constitutions, [8.46], name him as the first bishop of Laodicea: supposed to be the son of Philemon (Philemon 1:2).
But its meaning here, somewhat different from the liturgical use, is brought out by the words that immediately follow, the faithful and true witness. The title may have been suggested by Isaiah 65:16, where G-d of faithfulness would be literally translated G-d of Amen. Y’Shua HaMashiach is the perfect Amen of G-d, whose words and promises are true beyond all doubt. Y’Shua is further identified as the beginning of the creation of G-d. He is not part of the creation, but is the moving cause behind all creation (John 1:3; 1 Cor. 8:6; Col. 1:15, 18).Faithful and true witness - As "the Amen" expresses the unchangeable truth of His promises; so "the faithful the true witness," the truth of His revelations as to the heavenly things, which He has seen and testifies. "Faithful," that is, trustworthy (2 Timothy 2:11,13). "True" is here (Greek, "alethinos") not truth speaking (Greek, "alethes"), but "perfectly realizing all that is comprehended in the name Witness" (1 Timothy 6:13). Three things are necessary for this: (1) to have seen with His own eyes what He attests; (2) to be competent to relate it for others; (3) to be willing truthfully to do so. In Messiah all these conditions meet. Beginning of the creation of G-d - not he whom G-d created first, but as in Colossians 1:15-18 the Beginner of all creation, its originating instrument. All creation would not be represented adoring Him, if He were but one of themselves. His being the Creator is a strong guarantee for His faithfulness as "the Witness and Amen."]
[15] I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.
[Neither cold - The antithesis to "hot," literally, "boiling" ("fervent," Acts 18:25, Romans 12:11; compare Solomon 8:6, Luke 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 (Revelation 3:17). This accounts for Messiah'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 Messiahians: 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 Timothy 4:10. Such were the halters between two opinions in Israel (1 Kings 18:21; compare 2 Kings 17:41, Matthew 6:24).]
[16] So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.
[The reprimand is the most severe in the seven letters, with no word of commendation. The church is accused of being neither hot nor cold, but of being lukewarm. That is, among its membership were those who thought there might be a middle ground between worshiping G-d and worshiping the emperor; that in some way they could remain in the Christian church while at the same time obeying the emperor’s command to worship him. On the contrary, in their loyalty to Y’Shua they must be hot; those who were content to be lukewarm might just a well go to the extreme of being completely cold
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 L-rd addresses the angel as the embodiment and representative of the Church. The chief minister is answerable for his flock if he has not faithfully warned the members of it. 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 month - 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.]
[17] 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:
[Thou sayest - virtually and mentally, if not in so many words. You say, I am rich, I have prospered, and I need nothing is deceptive, and shows a proud, smug self-complacency. Materially affluent and self-satisfied, the church is spiritually wretched, pitiable, poor, blind, and naked. There is some irony in these words, which contrast sharply with the achievements at Laodicea in banking, medicine, and the manufacture of clothing. Self-sufficiency is the fatal danger of a lukewarm state
The church in Laodicea is described as rich, though this city had been almost completely destroyed by an earthquake in A.D. 61.
Increased with goods - Greek, "have become enriched," implying self-praise in self-acquired riches. The L-rd alludes to Hosea 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. Knowest not that thou - in particular above all others. The "THOU" in the Greek is forceful. Art wretched - Greek, "art the wretched one." Miserable - So one oldest manuscripts reads. But two oldest manuscripts prefix "the." Translate, "the pitiable"; "the one especially to be pitied." How different Messiah's estimate of men, from their own estimate of themselves, "I have need of nothing!" Blind - whereas Laodicea boasted of a deeper than common insight into divine things. They were not absolutely blind, else eye-salve would have been of no avail to them; but short-sighted.]
[18] 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.
[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," Isaiah 9:6), buy of Me". (In whom, according to Paul's Epistle written to the neighboring Colossi and intended for the Laodicean Church also, Colossians 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 G-d's free gift; nay the very purchase money consists in the renunciation of all self-righteousness, such as Laodicea had (Revelation 3:17). "Buy" at the cost of thine own self-sufficiency (so Paul, Philippians 3:7,8); and the giving up of all things, however dear to us, that would prevent our receiving Messiah's salvation as a free gift, for example, self and worldly desires. Compare Isaiah 55:1, "Buy . . . without money and price."
The parallel with Isa. 55:1, “You have no money…come, buy wine and milk without price,” shows that buying is figurative for obtaining. Y’Shua admonishes the church to realize that it is actually poor in spirituality and that it needs to obtain from him the gifts that cannot be purchased with money.
Somewhat abruptly, the author changes from his rather harsh denunciation to an approach of affection and tender concern. The proper response to divine correction is to be earnest, therefore, and repent.Of me - the source of "unsearchable riches" (Ephesians 3:8). Laodicea was a city of extensive money transactions. Gold tried in the fire - literally, "fired (and fresh) from the fire," that is, just fresh from the furnace that 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 (Revelation 3:17). Mayest be rich - Greek, "mayest be enriched." White raiment - "garments." Laodicea's wools were famous. Messiah offers infinitely whiter raiment. As "gold tried in the fire" expresses faith tested by fiery trials: so "white raiment," Messiah's righteousness imputed to the believer in justification and imparted in sanctification.
Shame - Man can discover his shame; G-d alone can cover it, so that his nakedness shall not be manifested at last (Colossians 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. 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.
Anoint . . . with eye-salve - The oldest manuscripts read, "(buy of Me) eye-salve (collyrium, a roll of ointment), to anoint thine eyes." Messiah 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 Savior in His preciousness.
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 G-d's overruling Providence that 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] As many as I love, I rebuke and chasten: be zealous therefore, and repent.
[(Job 5:17, Proverbs 3:11,12, Hebrews 12:5,6.) So in the case of Manasseh (2 Chronicles 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". 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 (Revelation 3:9), "I have loved thee" (Greek, "egapesa") with the love of esteem, founded on the judgment.
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 John 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 (Hebrews 12:5,6). David was rebuked unto conviction, when he cried, "I have sinned against the L-rd"; the chastening followed when his child was taken from him (2 Samuel 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. This is the fifth call to repentance in these letters; Smyrna and Philadelphia alone needed no such admonition. Laodicea’s repentance would involve the replacement of complacency with zealous concern.
To the call to repentance Y’Shua adds the tenderest message found in any of the seven letters.]
[20] 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.
[Stand - waiting in wonderful condescension and long-suffering. Knock - (Solomon 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 Solomon 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) G-d; 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. 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".
Y’Shua’s knocking on the door is a simple but profound picture of grace and free will in action. 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: Messiah knocks, but does not break open the door, though the violent take heaven by the force of prayer (Matthew 11:12): whosoever does hear, does so not of himself, but by the drawings of G-d's grace (John 6:44): repentance is Messiah's gift (Acts 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.
I will come in to him - as I did to Zaccheus. There is no handle or latch on the outside of the door; it must be opened from within. Y’Shua promise to enter when the resident opens the door.Sup with him, and he with me - Delightful reciprocity! The image of eating with the L-rd symbolizes the joy of fellowship. In the Near East the sharing of a common meal indicates the forming of a strong bond symbol of the intimacy to be enjoyed in the coming messianic kingdom.
Compare "dwelleth in me, and I in Him," John 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 Solomon 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, John 21:9-13, the feast being made up of the viands that Y’Shua 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 L-rd's Supper is the earnest and foretaste.]