Revelation 3:14-22 - Indepthbible.org

THE LETTER OF THE RISEN LORD TO THE CHURCH AT LAODICEA
NEITHER HOT NOR COLD--COMPLACENT AND NAUSEATING--
BUT STILL THERE IS HOPE!
Revelation 3:14-22, Greek Text with English Translation
3.14 Kai. tw/| avgge,lw| th/j evn Laodikei,a| evkklhsi,aj gra,yon\ Ta,de le,gei o` avmh,n( o`
ma,rtuj o` pisto.j kai. avlhqino,j( h` avrch. th/j kti,sewj tou/ qeou/\ 3.15 oi=da, sou ta. e;rga o[ti
ou;te yucro.j ei= ou;te zesto,jÅ o;felon yucro.j h=j h' zesto,jÅ 3.16 ou[twj o[ti cliaro.j ei= kai.
ou;te zesto.j ou;te yucro,j( me,llw se evme,sai evk tou/ sto,mato,j mouÅ 3.16 o[ti le,geij o[ti
plou,sio,j eivmi kai. peplou,thka kai. ouvde.n crei,an e;cw( kai. ouvk oi=daj o[ti su. ei= o`
talai,pwroj kai. evleeino.j kai. ptwco.j kai. tuflo.j kai. gumno,j( 3.18 sumbouleu,w soi
avgora,sai parV evmou/ crusi,on pepurwme,non evk puro.j i[na plouth,sh|j( kai. i`ma,tia leuka. i[na
periba,lh| kai. mh. fanerwqh/ | h` aivscu,nh th/j gumno,thto,j sou( kai. kollÎoÐu,rion evgcri/sai
tou.j ovfqalmou,j sou i[na ble,ph|jÅ
3.14 And to the messenger / angel of the church in Laodicea, write: These things says
the Amen, the Witness, the Trustworthy One and True One, the Beginning of the creation of
God: 3.15 'I know your works, that you are neither cold nor hot. How I wish that you were
cold or hot. 3.16 So then, because you are lukewarm, and neither hot nor cold, I am about to
vomit you out of My mouth! 3.17 Because you are saying that "I am rich, and I have become
wealthy, and I have need of nothing!" And you do not know that you are the miserable one,
and pitiable one, and poor one, and blind one, and naked one! 3.18 I counsel you to
purchase from Me gold purified by fire, so that you may be wealthy; and white robes, so that
you may be dressed, and so that the shame of your nakedness may not be obvious; and eyeointment
to anoint your eyes, so that you may see!
3.19 evgw. o[souj eva.n filw/ evle,gcw kai. paideu,w\ zh,leue ou=n kai. metano,hsonÅ 3.20
VIdou. e[sthka evpi. th.n qu,ran kai. krou,w\ eva,n tij avkou,sh| th/j fwnh/j mou kai. avnoi,xh| th.n
qu,ran( Îkai.Ð eivseleu,somai pro.j auvto.n kai. deipnh,sw metV auvtou/ kai. auvto.j metV evmou/Å 3.21
~O nikw/n dw,sw auvtw/ | kaqi,sai metV evmou/ evn tw/ | qro,nw| mou( w`j kavgw. evni,khsa kai. evka,qisa
meta. tou/ patro,j mou evn tw/| qro,nw| auvtou/Å 3.22 ~O e;cwn ou=j avkousa,tw ti, to. pneu/ma le,gei
tai/j evkklhsi,aij.
3.19 I, whomever I love, I reprove and I discipline. Be zealous, therefore, and turn
around! 3.20 Look--I have taken a stand at the door, and I am knocking. If anyone should
hear My voice, and should open the door, I [also] will enter in to him, and I will eat supper with
him, and he with Me! 3.21 The one who is conquering, I will give to him to sit down with Me
on My throne, just as I also conquered, and I sat down with my Father on His throne! 3.22
The one who has an ear, let him hear what the Spirit is saying to the churches!
228

Revelation 3:14-22, Translation with Footnotes:
445
3.14 And to the messenger / angel of the church in Laodicea, write: These things
445
The city of Laodicea was located in southwestern Phrygia, a part of the Roman
Province of Asia, in what is now western Turkey. The Seleucid King Antiochus II founded the
city in the third century B.C., naming it after his wife Laodice. The city was built in the fertile
Lycus Valley, on the south bank of the Lycus River, a tributary to the Maeander River--which
flowed to the west, emptying into the Aegean Sea at the sea-port city of Ephesus.
Six miles to the north of Laodicea was the city of Hierapolis and ten miles to the east
was the city of Colossae. Laodicea was located at the juncture of some very important
highways--the main highway running across Asia Minor passed through Laodicea as it came
from the northeast, from Dorylaeum and northern Phrygia, and then led to the sea-port cities
of Ephesus and Miletus, just a little over a hundred miles to the west. On that highway to the
east was located the central plateau heartland of Asia, and beyond that, Syria. There was
another road that ran from Laodicea to Philadelphia, Sardis, Thyatira, and Pergamum in the
northwest. To the southeast from Laodicea, another highway ran to the Mediterranean coast,
ending at the city of Attalia (in Pamphylia).
Because of its location at this strategic crossroads, Laodicea became an increasingly
prosperous commercial and administrative center in Roman times--indeed, the wealthiest city
in Phrygia, the central section of western Asia Minor. So great was its prosperity that in 60
A.D., when the city was destroyed by an earthquake, the Laodiceans were able to rebuild their
city by themselves, without an appeal to Caesar Nero for financial assistance.
Ancient Roman records show that Laodicea became an important center of banking
and finance. Strabo writes concerning the distinctive products that came out of Laodicea--
including fine linen clothing, and glossy-black wool from the sheep which were tended in large
numbers in that area, and which furnished the raw material for the manufacture of widely
renowned woolen garments and carpets.
Laodicea had a notable medical center, famous for its medical school attached to a
temple for Asclepius, the god of healing. That school became famous for its practice of
ophthalmology, and the manufacture of a "Phrygian powder" which was used as a cure for
weak eyes.
However, Laodicea had one very noticeable disadvantage--having been built on a
location determined by the crossing of important highways, it had no sufficient water supply of
its own, and archaeological research has shown that the city was forced to pipe water from hot
springs located to the south of the city--water that was very hot, even boiling at its source, but
that lost most of its heat by the time it arrived in Laodicea--resulting in a great deal of encrustation
in the remains of the stone water-pipes that have been found. The modern city of Denizli
which is the descendent of Laodicea has been located much closer to those ancient hot
springs.
229
(continued...)

446 447 448 449 450
says the Amen, the Witness, the Trustworthy One and True One, the Beginning of
445
(...continued)
Much of what the risen Lord says to the church in Laodicea is rooted in the circumstances
mentioned above. The city was quite wealthy from a financial and commercial viewpoint,
and was noted as a medical center for ophthalmology--but the risen Lord charges
Laodicea with being itself extremely poor and blind! Its neighboring cities had resources of
water--hot water at Hierapolis, and cold water at Colossae--but Laodicea had neither--only the
"lukewarm" water brought in pipe-lines from afar, and which was nauseating, neither hot nor
cold upon arrival in Laodicea. This is the imagery that lies behind the risen Lord's charge that
the church in Laodicea is almost totally worthless--thinking herself to be rich and wealthy, she
is in truth extremely poverty-stricken; thinking herself healthy and strong, she is in truth blind,
unable to see! Thinking of herself as well-dressed and a center of fine clothing, the risen Lord
charges that in reality Laodicea is shamefully naked! What the church in Laodicea needed
was to buy pure gold from its risen Lord, and the kind of ointment that could cure her blind
eyes; she needed to obtain true "clothing" from him, in order to cover her spiritual nakedness!
In a beautiful way, this letter to the church at Laodicea, while speaking perhaps the
harshest and most stinging indictment of any of the seven letters (not one word of commendation!),
still pictures the risen Lord as loving the church at Laodicea, and humbly knocking at
her door, requesting entrance, offering this church a wonderful promise of sitting with Him on
the throne of God!
446
Following the word which has been transliterated from the Hebrew, ÁìÞí, Amen,
the conjunction kai, kai, “and” is interpolated into the text by the first writer of Sinaiticus. The
variant reading does not change the meaning of Revelation.
What does it mean for the risen Lord to identify himself as the “Amen”? In the Hebrew
Bible, the adverb !mea' (which became a loan-word in Greek) is used both by individuals and
by the community as an acknowledgment that what has just been said is valid--the validity of
which is accepted as binding for the individual or the community that says the "amen!" It
signifies concurrence; it means that the one or ones saying it give their personal backing to
what has been said, or sworn, or expressed as praise, and commit themselves to the fulfillment
or acceptance of that statement.
In Isaiah 65:16, the following statement occurs: "...The one who blesses himself in the
land will bless himself by God Amen; and he who swears in the land will swear by God Amen."
The Greek translation reads "the God, the true one...the God, the true one." Delitzsch
commented: “...God is called !mE+a' yheäl{a], elohey )amen, ‘God of Amen,’ i.e., the God Who
turns what He promises into Yes and Amen (2 Corinthians 1:20). The epithet derived from
the confirmatory Amen, which is thus applied to [YHWH], is similar to the expression in Revelation
3:14, where Jesus is called ‘the Amen, the faithful and true Witness’...The inhabitants of
the land stand in a close and undisturbed relation to the God Who has proved Himself to be
true to His promises; for all the former evils that followed from the sin have entirely passed
away.” (Isaiah, vol. II, p. 487)
(continued...)
230

446
(...continued)
Beasley-Murray comments that "As surely as God's Own character stands behind His
word, so Jesus is the guarantee of the truth of His message...This element in the character of
Christ contrasts strongly with the faithlessness and inconsistency of the Laodiceans in relation
to the faith they professed." (P. 104)
Aune translates by “the Master Workman” (p. 246), changing the text to read avmw,n,
amon, holding that it is a mistranslation of the title of Wisdom in Proverbs 8:6, !Amïa', )amon.
There is no textual evidence for such a reading. In his comment, Aune makes nothing of this
translation, but relates it to Isaiah 65:16.
447
For the phrase, "the Witness, the Trustworthy One," compare Revelation 1:5 and
19:11. In our note on 1:5, we state that Jesus Himself has preceded His followers in this
matter of standing boldly in the face or murderous opposition by the Roman authorities. For
Him, it was Pontius Pilate, the Roman procurator who ruled over Judea, and who sent Him to
death upon the wooden post. Knowing full well that such a death was coming, Jesus nonetheless
stood boldly before Pilate, confessing the truth about Who He was. If He calls upon
His followers to take risky stands, and to be willing even to die for their commitment, He is
asking nothing more than He Himself has already done.
But why does the risen Lord mention this fact, or describe Himself in this way, to the
church in Laodicea--plagued by self-satisfaction and complacency? Is it in order to shame
them by the contrast between their own life-styles and that of their martyred Lord?
Aune points out that the phrase may also refer to “the exalted Jesus Who guarantees
the truth of the revelation transmitted through John,” and he considers this to be the most
probable understanding (p. 255-56).
448
The conjunction kai, kai, “and,” is read by Alexandrinus and the Majority Text. It is
changed to the definite article o`, ho by Minuscules 2050, 2053, 2351, a few other Greek
manuscripts, the Harclean Syriac and the Bohairic Coptic (in part). It is read kai, o`, kai ho,
“and the...” by Sinaiticus, Ephraemi Rescriptus, a few other Greek manuscripts and the
Bohairic Coptic (in part). The variant readings do not change the meaning of Revelation, but
it is difficult to determine on the basis of this textual evidence which reading was original.
449
Compare Revelation 3:7, with its footnote, where it has been shown that this is a
divine title, taken from the Jewish Bible in its description of YHWH as the true one ëçèéíüò,
alethinos). In Revelation 6:10 the One sitting on the throne of the universe is addressed as
o` despo,thj o` a[gioj kai. avlhqino,j, ho despotes ho hagios kai alethinos, “the Divine
Master Who is set-apart and true.” Right alongside that common Jewish confession concerning
YHWH God, Revelation pictures the risen Lord as claiming that same description for Himself,
"the True One." Just as YHWH proclaimed himself to be the "True" God, over against the
"false" gods, so the risen Lord proclaims himself to be the "True One," over against the many
false gods being worshiped at the close of the first century in the Roman province of Asia.
231
(continued...)

451 452 453 454 455
the creation of God: 3.15 'I know your works, that you are neither cold nor hot.
449
(...continued)
But just as we have earlier asked, why does the risen Lord so speak in this letter to the
Laodiceans? Is it because of their devotion to lesser gods--i.e., to the gods of prosperity, and
self-satisfaction? Certainly it means that the devastating criticism of the church at Laodicea is
one that cannot be safely ignored--since it comes from such an authoritative One, Whose
truthfulness cannot be questioned!
450
The conjunction kai, kai, “and,” is interpolated into the original text just before the
definite article at this point by Sinaiticus and the Philoxenian Syriac. Whether read or not
makes no difference for the meaning of Revelation.
451
The noun êôßóåùò, ktiseos, “of creation,” is changed to read evkklhsi,aj, ekklesias,
“of (the) church,” by the first writer of Sinaiticus. This singular reading is probably an attempt
by the author of Sinaiticus to avoid the possible “Arian” conclusions that can be drawn from
the original text, i.e., that Jesus is not truly divine, but a (first) creation of God. This variant
reading does change the meaning of the original text, making it say something quite different.
There is, however, little possibility that this reading was original. See the next footnote.
452
What does this phrase mean, "the Beginning of the Creation of God"? Does it mean
that the risen Lord is the first of God's creatures? Or does it mean that He Himself began, He
was the "first Cause" of the divine creative works?
The noun avrch, arche means "beginning," as opposed to te,loj, telos, "end." It also
means the "beginning" in the sense of "origin." It is used for the "first-born" child in a family,
such as Reuben who was Jacob's "beginning" (Deuteronomy 21:17). It is used to mean "the
first cause," and is also used to mean "ruler," or "authority."
In the New Testament, avrch, arche most often means simply "beginning," the first
point in time, whether it has to do with creation, or the "start" of something, such as the
ministry of Jesus (Luke 1:2), or the time when one first became a follower of Jesus (1 John
2:24; 3:11; Hebrews 3:14; 5:12; 6:1).
Beasley-Murray comments that this statement in Revelation 3:14, “...while echoing
Proverbs 8:22 [‘YHWH brought Me (Wisdom) forth as the first of all His works, before His
deeds of old; I was appointed from eternity, from the beginning, before the world began..."
verses 22-23], it does so in the sense of the developed Christology which appears in the
hymn of Colossians 1:15-20. There Christ is described as ‘the first-born of all creation...the
beginning, the first-born from the dead...He is before all things, and in him all things hold
together.’ When John speaks of Christ as ‘the Beginning of God's creation,’ he means not the
first of God's creatures but, as the New English Bible renders the phrase, "the Prime Source
of all God's creation." (P. 104)
Compare John 1:3, "Through Him [the Word] all things were made; without Him
nothing was made that has been made." We agree with Beasley-Murray, and also with Swete
(continued...)
232

456 457 458
How I wish that you were cold or hot. 3.16 So then, because you are lukewarm, and
452
(...continued)
who states, "The whole tendency of the Johannine writings and of the Apocalypse in particular...forbids
the interpretation 'the first of creatures.'" (P. 59) Beasley-Murray holds that "...The
naming of Christ as the prime source of creation in the introduction to the message to the
Laodiceans is perhaps intended to emphasize his supreme authority and power to execute the
word of which He is the Guarantor and the faithful and true Witness.” (P. 104)
Hough comments that "The easy acceptance of the standards of the community is
challenged at once by setting over against its busy self-satisfied life the eternal Creator and
Truth-Teller Who judges time by that which is beyond time." (P. 559)
However, it seems obvious from a simple reading of this “name” of Jesus, that it can
easily be understood in the sense that these commentators reject, as being “the first creation.”
While this does not fit well with orthodox Christology, it is no wonder that the passage was
used as a proof-text by the Arians over against the Athanasians!
Aune notes that “Unlike the other letters [to the seven churches], the attributes of Christ
enumerated in the introduction [of this letter to Laodicea], Amen, the Faithful and True
Witness, and the Beginning of God’s creation...are not drawn from the Patmos vision in 1:9-
20.” (P. 263)
453
This same statement occurs in five of the letters to the seven churches: 2:2, 19; 3:1,
8, and 15 (here). The followers of the risen Lord at Laodicea need not deceive themselves by
thinking that what they are doing, and how they are thinking, is unknown to the great risen
Lord of the Church! He knows, because He is present in their midst, walking among the golden
lampstands! He sees and knows! Never forget that, says Revelation--let every church, in
every time and place, never forget that great fact of faith! If they are doing good, and suffering
for it, the great Lord of the Church knows it! But if they are lukewarm, and failing to fulfill their
purpose for existence as a church, He knows that too! Let them (and us) tremble before that
fact!
454
The adjective yucro,j, psuchros means "cold"--but here the context implies "icewater"
instead of "tap-water." Here “cold water” is symbolic for “against Me,” over against “hot”
which is symbolic for “for Me.” See Aune, p. 257.
455
The adjective æåóôüò, zestos means "hot," but oftentimes implies "boiling hot," or
"cooked." Again, Aune holds that “hot water” means “friendly towards Me,” and “cold water”
means “hostile towards Me.” (P. 257)
456
The word öåëïí, ophelon used by itself is probably a participle that originally had
some form of the verb "to be" alongside it, but which became a fixed form, used by itself to
introduce unattained wishes, "O that...," or "Would that..." It is the expression of a wish that
something had taken place, or would take place.
233

459 460 461 462 463 464
neither hot nor cold, I am about to vomit you out of My mouth! 3.17 Because
457
The entire sentence, öåëïí øõ÷ñò ò æåóôüò, ophelon psuchros es e zestos,
“How I wish that you were cold or hot,” is completely omitted by Alexandrinus, Minuscule 1006
and a few other Greek manuscripts. We think that this is an example of a mistake caused by
the eye of the copyist skipping from the earlier æåóôüò, zestos to the later æåóôüò, zestos,
leaving out the words in between.
Hough comments that the risen Lord "...Finds them spineless and without vigor or
virility. They are not good enough to be called good. They are not bad enough to be called
bad. And so they are in a situation which is very evil indeed." (P. 559)
458
The adjective cliaro,j chliaros means "lukewarm"--it is used to describe the
unpleasant taste of water that has been hot, but now has cooled, or of water that has been
cold, but now all the ice has melted, and it has come to room-temperature on a summer day.
Aune translates by “tepid” (p. 246). For the person expecting either a hot or a cold drink, it is
nauseating to the taste, and can be used as an emetic, to cause vomiting.
Beasley-Murray comments that “No charge is laid against the Laodiceans of evils such
as find mention in the other letters... The Laodiceans do not reject the gospel of Christ, nor do
they affirm it with joy. They maintain it without conviction, without enthusiasm, without
reflection on its implications for life.
“Paul's language about the world being crucified to him and he to the world (Galatians
6:14), of his being dominated by the one aim of pressing forward to win God's prize of life in
the kingdom (Philippians 3:12-13), would have sounded to the Laodiceans like another
religion, which indeed it was. So alien to the spirit of Christ is the religious profession of the
Laodiceans, John declares that the Lord would prefer them to be out-right pagans...To have
enough religion to disguise one's need of a living faith is to be in a worse condition than having
no faith at all. An honest atheist is more acceptable to the Lord than a self-satisfied religious
man, for such a man's religion has blunted his conscience and blinded him to his need for
repentance.” (Pp. 104-05)
459
Instead of the negative adverb ïôå, oute, “neither,” the shorter negative adverb ouv,
ou, “not,” is read by Minuscules 1006, 1841, 1854, 2053, 2351, the Majority Text (K) and
th
Beatus of Liebana (8 century A.D.). The variant reading does not change the meaning of
Revelation.
460
The phrase æåóôò ïôå øõ÷ñüò, zestos oute psuchros, “hot nor cold,” is read in the
reverse order, øõ÷ñüò ïôå æåóôüò, psuchros oute zestos, “cold nor hot,” by Alexandrinus, P,
Minuscule 2050 (see), a few other Greek manuscripts, the Old Latin manuscript a, the Latin
Vulgate, the Philoxenian Syriac, the Sahidic Coptic, Victorinus of Petau (who died 304 A.D.),
and Apringius Pacensis (531-548 A.D.). The change in word-order does not make any
difference for the meaning of Revelation.
The threefold repetition of "cold" and "hot" is impressive--perhaps even "wordy." Why
the emphatic repetition? Such language drives home the pointed, cutting description.
234

461
The aorist infinitive ìÝóáé, emesai, means "to spit out." Compare the Testament of
Asher 7:3, "...In the dispersion you shall be regarded as worthless, like useless water..."
462
The phrase ìÝëëù óå ìÝóáé ê, mello se emesai ek, “I am about to vomit you out,”
is changed to read evle,gcw se evk, elegcho se ek, “I reprove you out...” by Minuscule 2329.
This is a definite change from what the original states, and is evidently motivated by the desire
to remove the harsh language of the original from the mouth of Jesus. The reading has little
or no possibility of being original, and reflects the theological motivation of its copyist–one that
has been shared by many other readers of Revelation!
463
The first person possessive pronoun ìïõ, mou, “my,” is changed to the second
person sou, sou, “your,” by Minuscule 2329. This copyist changes the original text which has
a threat from the risen Lord Jesus, “I will vomit you out of my mouth,” into “I reprove you out of
your mouth.” We think that this copyist is following the rule, “If you don’t like what the text
says, change it!”
464
How could the risen Lord's disgust and nausea with his "church" be expressed any
more powerfully? The reader of the Jewish Bible is reminded of the statements in Leviticus
concerning the land of Israel's "vomiting" Israel out because of her disobedience to the divine
covenant: “...If you defile the land, it will vomit you out as it vomited out the nations that were
before you. Everyone who does any of these detestable things--such persons must be cut off
from their people. Keep my requirements and do not follow any of the detestable customs that
were practiced before you came and do not defile yourselves with them. I am YHWH your
God!” (Leviticus 18:28-30)
“Keep all my decrees and laws and follow them, so that the land where I am bringing
you to live may not vomit you out. You must not live according to the customs of the nations I
am going to drive out before you. Because they did all these things, I abhorred them. But I
said to you, ‘You will possess their land; I will give it to you as an inheritance, a land flowing
with milk and honey.’ I am YHWH your God, who has set you apart from the nations!”
(Leviticus 20:22-24)
The Land of Israel was to be a "place of rest," h(x'Wnm., menuchah for the faithful and
obedient people of Israel. But if they did not make that land a place of right relationships and
justice and freedom for all its inhabitants, they would be "vomited out" by YHWH their God.
Now, in the New Testament, Jesus is described as having become the "place of rest" for all
who follow him (compare Matthew 11:28-30). In Him, they become a "new Israel," and they
come to the "new Jerusalem, the heavenly Zion, the city of the Living God." But He, like
YHWH in the Jewish Bible, will vomit them out of His mouth if they do not live set-apart,
special lives in His service!
Beasley-Murray comments that “It is a violent metaphor, even a shocking one, but it
would have produced an instant, if horrified, response of comprehension in the Laodiceans.
For six miles away, in nearby Hierapolis, there were well known springs of hot water. As the
(continued...)
235

465 466 467
you are saying that "I am rich, and I have become wealthy, and I have need of nothing!"
464
(...continued)
water made its way over the plateau it lost its heat, and finally poured over a cliff right opposite
Laodicea. Owing to the white incrustation of lime, left by the waters, the cliff was perpetually
visible in Laodicea, and so its citizens could hardly forget the lukewarm water which would
make a man sick if he drank it. Now they learn the dreadful news that they are like that to
Christ.” (P. 105)
However, it must be observed that while this shocking metaphor is meant seriously, it is
certainly not the final word of this letter to the Laodiceans. The rest of the letter is dedicated to
an urgent call to turning around on their part, with the strong assurance that the risen Lord still
loves them and wants them to truly be His people, allowing Him to enter into their hearts, and
make His dwelling-place there.
465
The conjunction ôé, hoti, used to introduce direct discourse, is omitted by Sinaiticus,
the Majority Text, some manuscripts of the Latin Vulgate, Speculum (Pseudo-Augustine; 5 th
th
century A.D.) and Beatus of Liebana (8 century A.D.). It is read by Alexandrinus, Ephraemi
Rescriptus, Minuscules 1611, 2050, 2329, some other Greek manuscripts, the Latin Vulgate,
some of the Old Latin witnesses and the Syriac tradition. Whether read or not makes no
difference for the meaning of Revelation.
466
Compare the statement in Hosea 12:8, "Ephraim boasts, 'I am very rich; I have
become wealthy. With all my wealth they will not find in me any iniquity or missing-of-themark.'"
Compare also the statement made concerning the Prince of Tyre in Ezekiel 28:5, "By
your great skill in trading you have increased your wealth, and because of your wealth your
heart has grown proud." Because of that pride and boasting, wrathful destruction from the
Divine Warrior is announced as coming against both Ephraim (by Hosea) and Tyre (by
Ezekiel). There is nothing new in this theme--the great commercial center, that has become
wealthy and proud, is denounced as deserving of destruction by the Lord of history! See the
development of this theme in Revelation 18.
It is a human tragedy that happens again and again with the possession of great wealth
and power. The wealthy all too quickly forget the Source of their riches, and begin to think of
themselves as somehow better than ordinary mortals. Their selfish pride and boasting lead
them into harshness and cruelty and exploitation--and call down upon them the divine destruction
of the Lord of history! It happens--not only to pagan potentates, but to confessing followers
of Jesus, such as these members of His church at Laodicea!
Aune notes that “The emphasis on the literal wealth of the Laodiceans is in tension with
the view that Revelation was written in the late 60's during the reign of Nero, for Laodicea was
destroyed by an earthquake in A.D. 60, though the city did reject the offer of an imperial subsidy
to help in rebuilding.” (P. 259)
467
The indefinite accusative neuter singular pronoun ouvde,n, ouden, “nothing,” is read by
Alexandrinus, Ephraemi Rescriptus, Minuscules 1854, 2053 and a few other Greek manuscripts.
It is changed to ouvdeno,j, oudenos, of nothing,” the genitive singular, by Sinaiticus,
(continued...)
236

468 469 470 471
And you do not know that you are the miserable one, and pitiable one, and poor one,
472 473 474 475 476
and blind one, and naked one! 3.18 I counsel you to purchase from Me gold
467
(...continued)
the Majority Text and the Syriac tradition. The variant reading makes no difference for the
meaning of Revelation, but is simply a grammatical correction by later copyists, seeking to
enhance the original text.
It is a terrible anomaly--the very people most in need, consider themselves in need of
nothing--they are blind to their true condition of deep, life-threatening need!
Hough comments that, “Worst of all, these people, so colorless morally, are completely
and self-consciously complacent. They think of themselves as rich and altogether to be
envied. And they think proudly of their pursuit of gain which has been so amply rewarded. It
is their own achievement. As a result, they are full of smug contentment. They have everything
they want. They are in need of nothing.” (P. 559)
468
Aune comments that this statement concerning the ignorance of the church in Laodicea
is “a rhetorical way of underlining the truly desperate condition of the Laodicean congregation.”
(P. 259) They are ignorant of their true condition!
469
The adjective ôáëáßðùñïò, talaiporos means "miserable," "wretched," or "distressed."
Paul uses this adjective in his confession in Romans 7:24, "O miserable man that I
am!" Paul does not consider himself superior to these Laodiceans!
470
The definite article o`, ho, “the (pitiable one),” is interpolated into the text by Alexandrinus,
Minuscules 1006, 1611, 1841, 2329, 2351 and the Majority Text (K). The interpolation
does not change the meaning of Revelation, but is only a matter of “taste” in writing style.
The adjective evleeino,j eleeinos means "miserable," "pitiable." Paul uses this same
adjective in its superlative form, "most pitiable" in 1 Corinthians 15:19, in a description of
himself if there is no resurrection from among the dead.
471
The adjective ptwco.j, ptochos originally meant "begging," "dependent on others for
support," but also simply "poor." BAGD notes that "At times the reference is not only to the
unfavorable circumstances of these people from an economic point of view; the thought is also
that since they are oppressed and disillusioned they are in special need of God's help, and
may be expected to receive it shortly." (P. 728)
472
The adjective tuflo,j, tuphlos, used 34 times in the Four Gospels in a literal sense
to depict those who have no eye-sight, but are "blind," is also used in a symbolical and figurative
way for "mental and spiritual blindness." Compare Matthew 23:16, 24, and 26. It is their
(continued...)
237

472
(...continued)
riches that have "blinded" them. They think they can see everything, perfectly clearly--and that
very way of thinking has blinded them to the real truth concerning themselves and their
purpose in the world!
473
The adjective ãõìíüò, gumnos means "naked," "stripped," "bare"; "without an outer
garment"; "poorly dressed"; "uncovered."
Physical nakedness is used in the Jewish Bible as a reason for being exposed to the
judgment of YHWH--see such a passage as: “Therefore, you prostitute [Judah], hear the word
of YHWH! This is what my Lord YHWH says: Because you poured out your lust and exposed
your nakedness in your sexual immorality with your lovers, and because of all your detestable
idols, and because you gave them your children's blood, therefore I am going to gather all your
lovers, with whom you found pleasure, those you loved as well as those you hated. I will gather
them against you from all around and will strip you in front of them, and they will see all your
nakedness. I will sentence you to the punishment of women who violate covenants of
marriage through sexual unfaithfulness and who shed blood; I will bring upon you the blood
vengeance of My wrath and jealous anger!’” (Ezekiel 16:35-38; compare Nahum 3:5-6)
These wealthy Laodiceans with their fine clothes, considered themselves the very best
dressed people they could possibly be. The risen Lord looks upon them and sees through
their superficial clothing--they are in truth "naked"! What a powerful string of five adjectives
this makes in verse 17!
Beasley-Murray comments that "Despite their overflowing banks they are poor; despite
their physicians and medicaments they are blind; despite their clothing factories, they are
naked. They are in truth wretched and pitiable." (P. 106)
474
Aune comments that “The negative aspects of the last three adjectives in verse 17b
(‘poor,’ ‘blind,’ ‘naked’) are transformed into positive exhortations in verse 18...where the
Laodiceans are advised to buy three commodities from the exalted Christ, (1) gold, (2) white
garments, and (3) medication.” (P. 260)
475
The verb óõìâïõëåýù, sumbouleuo means "I advise," "I give advice to." The risen
Lord has not forsaken his lukewarm church members at Laodicea. He knows their attitude--
their proud boasting and self-sufficiency, their conviction that they stand in need of nothing.
Still He will not forsake them, but comes to them as their "Counselor." He speaks in their ear,
urging them to follow His advice. Would you call this “pastoral counseling”?
We are reminded of the picture of YHWH in Genesis, as He counsels the first male
and female following their rebellion, or as He continues to give counsel to Cain following the
murder of his brother Abel. We are reminded of the Spokespersons for YHWH who came to
place their arms around Israel and Judah, speaking a divine word of counsel in their ear, begging
them to turn away from their rebellious pride (compare Jeremiah 38:15 [45:15 in Greek,
where this same verb is used]), “And Jeremiah said to Tsidqiyahu, ‘If I declare (the message I
(continued...)
238

477 478 479
having been purified by fire, so that you may be wealthy; and white robes, so that you
475
(...continued)
have received from YHWH) to you, will you not surely kill me? And if I counsel you, you will
not believe me!”
476
Compare Isaiah 55:1-2, "Come, all you who are thirsty, come to the waters; and you
who have no money, come, buy and eat! Come, buy wine and milk without money and without
cost. Why spend money on what is not bread, and your labor on what does not satisfy?
Listen, listen to Me, and eat what is good, and your innermost being will delight in the richest
of fare!" The same divine voice that speaks in such paradoxical language in Isaiah 55:1-2
speaks in this letter to the church at Laodicea; there are divine provisions which the thirsty and
needy can buy without money from this great YHWH / Lord / Jesus!
477
Metal that has been "burned"--"made red hot," "caused to glow," "heated thoroughly"-
-ðåðõñùìÝíïí, pepuromenmon, is a metal that has been tested and refined. The red-hot
fire has burned out all the impurities contained in the metal, making it pure. And the gold that
comes from YHWH, having endured the testing, is true gold!
Eliphaz is depicted as advising Job, “If you turn back to the Almighty, you will be turned
back. If you remove wickedness from your tent, and assign your nuggets to the dust, your
gold of Ophir to the rocks in the ravines, then the Almighty will be your gold, the choicest silver
for you. Surely then you will find delight in the Almighty and will lift up your face to God.” (Job
22:23-26)
“For You, O God, tested us; You refined us like silver. You brought us into prison and
laid burdens on our backs. You let men ride over our heads; we went through fire and water,
but You brought us to a place of abundance!” (Psalm 66:10-12)
478
What does the risen Lord mean for the Laodiceans to do? Does He mean for them
to give up their proud trust in their own wealth, and turn around to love and serve Him, being
willing to endure hardship and suffering for the sake of His Kingdom, and thereby to become
purified, "gaining true riches"? It is obvious that the risen Lord wants His people to be truly
"wealthy" and "rich." But He knows that the only genuine riches are those that come from right
relationship with God, and with fellow human beings, as they share in the eternal riches of the
Kingdom of God--not through the piling up of money in banks, or of fine clothing in packed
closets! He wants His people to be healthy--but genuine health does not consist in strength of
body and length of days--it consists of becoming "whole" in relationship with God and neighbor,
learning to love and serve and give, and thereby becoming participants in the life that will
never end!
479
Compare Revelation 3:4-5; 4:4; 6:11; 7:9, 13, 14; 16:15; 19:8 and 14 for mentions
of white clothes in this document. Aune comments that Such garments have several kinds of
association. They are the color used on festal or sacral occasions and can also symbolize
purity (see Ecclesiastes 9:8; Psalm 104:2).” (P. 259)
239

480 481
may be dressed, and so that the shame of your nakedness may not be obvious; and eye-
482 483 484
ointment to anoint your eyes, so that you may see!
480 The noun áó÷ýíç, he aischune, “the shame” is changed to the synonym h`
avschmosu,nh, aschemosune, which means “the shameless deed” or simply “the shame,” by P,
a few other Greek manuscripts, Tyconius (who died after 390 A.D.), and Beatus of Liebana (8 th
century A.D.). The variant reading makes no difference for the meaning of Revelation, but
demonstrates the freedom felt by later copyists to make just such slight changes in the original
being copied.
481
The city of Laodicea prided itself on its famous shiny black wool, from which were
produced the very finest of textiles, including beautiful black robes and clothing of all sorts.
But the risen Lord charges the Laodiceans, in spite of all their fine clothing, with being "naked."
Now He counsels them to exchange their elegant black robes for the white robes of purity
which He alone can give them--and in which they will be truly "dressed"--not for the eyes of
their fellow townspeople to glory in and admire, but for their Lord and God to appreciate and
approve!
Compare Revelation 16:15, “Look--I am coming like a thief. How fortunate the one
who stays alert, and who keeps his uniform [prepared], so that he may not walk around naked,
and they should see his shamefulness” (another indication of the unity of Revelation).
482
The noun êïëëïýñéïí, kollourion, “eye-salve,” is read by Alexandrinus, P, Minuscules
1854, 2050, 2053, 2351 and many other Greek manuscripts. The noun is spelled
kollu,rion, kollurion by Sinaiticus, Ephraemi Rescriptus, Uncial Manuscript 046 (see), Minuscules
1006, 1611, 1841, 2329, 2344 and many other Greek manuscripts. The two different
spellings would sound exactly alike when heard, and the variant spelling makes no difference
for the meaning of Revelation–although either spelling may have been original–thus the
placing of the upsilon in parentheses in editions of the Greek New Testament.
The noun is a diminutive of ko,llura, kollura, "eye-salve," taken up into Latin as
collyrium. It was so-called because it was made up in small cakes which resembled a
ko,llix, kolliks (a roll of coarse bread).
483
The aorist infinitive ã÷ñóáé, egchrisai, which means "to rub on," or "to anoint,” is
read by Sinaiticus, Alexandrinus, Ephraemi Rescriptus, Minuscules 2050, 2053, 2329, a few
other Greek manuscripts and the Coptic tradition. There are variant readings for the infinitive–i`,na
evgcri,sh, hina egchrise, “in order that you might anoint,” read by Minuscules 1006,
1611, 1841, 2351 and the Majority Text (K). The imperative ev,gcrison, egkrison, “Anoint!” is
read by Minuscule 1854, the Majority Text (A) and the Syriac tradition. The variant readings
do not change the meaning of Revelation except in a very minor way.
484
Aune translates by ”then medication to apply to your eyes that you may regain your
sight” (p. 259). Nothing is more damaging to spiritual "eye-sight" than devotion to earthly
riches. Indeed, those who have their eyes focused on bank accounts and fine clothing will
(continued...)
240

485 486 487 488 489 490
3.19 I, whomever I love, I reprove and I discipline. Be zealous, therefore,
484
(...continued)
almost certainly be blinded to the realities of the Kingdom of God! Aune mentions that “During
the first century A.D. there was a medical school at Laodicea (Strabo 12.8.20), where a
famous opthalmologist, Demosthenes Philalethes, practiced.” (P. 260)
485
Note the emphasis on the first person pronoun in this statement.
486
The present active subjunctive verb is öéë, philo, “I may love,” not avgapw/, agapo,
the verb most commonly used for the divine love for humanity (avgapa/|, agapa, “he loves,” is
the verb used in the Greek translation of Proverbs 3:12). The risen Lord is their true "friend,"
even though He speaks so straight-forwardly and critically to them.
R. H. Charles is correct in noting that "Reproof and chastisement are evidence not of
Christ's rejection of the Laodiceans, but of His love for them. Love is never cruel, but it can be
severe." (P. 100)
487
The present indicative active verb evle,gcw, elegcho , “I reprove,” “i chasten,” occurs
only here in Revelation; however, there is divine "reproof" to be found in the majority of the
seven letters to the churches. In John 16:8, Jesus tells his followers that when the divine
"Comforter," the Set-apart Spirit has come, He will "reprove" (evle,gxei, elegksei) the world
concerning missing-of-the-mark, and concerning right relationships and concerning justice.
Certainly this has been the task of the Spirit of God speaking through the mouths of the divine
Spokespersons throughout the Jewish Bible! YHWH "reproves" his children, whom He loves!
Compare Proverbs 3:12 as quoted in the next footnote.
488
The present indicative active verb ðáéäåýù, paideuo means "I bring up," "I instruct,"
"I train," "I educate"; "I practice discipline," "I correct," "I give guidance." The verb also has
connotations of "disciplining with punishment.”
“My son, do not despise YHWH's discipline and do not resent His rebuke, because
YHWH disciplines those He loves, as a father the son he delights in.” (Proverbs 3:11-12)
Hebrews 12 quotes this passage from Proverbs in its entirety, and then adds: “Endure
hardship as discipline; God is treating you as sons. For what son is not disciplined by his
father? If you are not disciplined (and everyone undergoes discipline), then you are illegitimate
children and not true sons. Moreover, we have all had human fathers who disciplined us
and we respected them for it. How much more should we submit to the Father of our innermost
beings and live! Our fathers disciplined us for a little while as they thought best; but God
disciplines us for our good, that we may share in His set-apartness. No discipline seems
pleasant at the time, but painful. Later on, however, it produces a harvest of right relationship
and peace for those who have been trained by it.” (Hebrews 12:7-11)
This letter of the risen Lord to the church at Laodicea is a living example of the Fatherly
rebuke and discipline that Jesus exercises on behalf of His people whom He loves.
241

and turn around! 491
492 493
3.20 Look--I have taken a stand at the door, and I am knocking. If anyone should
489 nd
The 2 person singular present imperative verb æÞëåõå, zeleue, “be zealous!”, is read
by Sinaiticus, Alexandrinus, Ephraemi Rescriptus, Minuscules 2050, 2053, 2329, a few other
Greek manuscripts and the Coptic tradition. It is changed to the aorist active imperative form
zh,lwson, zeloson, by Minuscule 1854, the Majority Text (A) and the Syriac tradition. The
change in tense does not effect the meaning of Revelation.
It seems obvious from the context here that this carries the connotation, "Get hot!"
zesto.j, zestos is closely related in sound to zhlo,j, zelos, “zealous,” but comes from the verb
ze,w, zeo, which means "to boil." In the future, "I will boil" is zh,sw, zeso. There may not
actually be a relationship between the two words, but there is a similarity in sound, and the
author of Revelation may be using this similarity in sound for a play on words..
490
The conjunction ïí, oun, “therefore,” is omitted by Minuscule 181 and a few other
Greek manuscripts. Its omission does not change the meaning of Revelation.
491
The divine call and command to "turn around!" occurs throughout biblical literature. It
is the call of YHWH through His servants the Spokespersons of Israel and Judah. It is the
basic message of John the Immerser, and it is central for the Good News of Jesus (Mark
1:15).
In Revelation, this verb occurs at 2:5, 5, 16, 21, 22; 3:3, 19 (here); 9:20, 21; 16:9, and
11 (again, another indication of the unity of the book).
492
Hough remarks that "The contrast between the sharp rebuke and the loving outreach
of friendliness is most impressive. And it comes to a climax in the picture of the Lord of all
standing outside a human life and asking for admission. The proud and stubborn sinner is still
a possible host of God. The One Who is the Judge waits as a humble suppliant outside the
human door. This combination of sternness and tenderness is a central characteristic of the
gospel. Neither is complete without the other; they must be seen together." (P. 398)
Compare Isaiah 65:1-2, where YHWH says to rebellious Israel, “I said, ‘Here I am!
Here I am!’ to a nation not calling on My name. I spread out My hands all day=long to a
people being stubborn...” It is YHWH God offering to be a Servant to His people, praying to
them!
493
We have oftentimes remarked the importance of the word “if” in Biblical Theology. Of
course, human beings are not divine, and their salvation is completely dependent upon the
gracious goodness and forgiveness of God. But there is a human role to play, and whether or
not the individual (“anyone”) will participate in the salvation which Jesus offers, is dependent
upon their own decision as to whether or not to hear, and open the door. There is no divine
“forcing” of salvation upon those who do not desire it! This same “If” is heard throughout the
Jewish Bible.
242

494 495 496 497
hear My voice, and should open the door, I [also] will enter in to him, and I will eat
498 499
supper with him, and he with me!
494 rd
The 3 person singular subjunctive active verb íïßî, anoikse, “he should open,” is
st
changed to the 1 person future indicative active avnoi,xw, anoikso, “I will open,” by Sinaiticus
and the first writer of Minuscule 2053 (probably). This changes the meaning of John’s statement.
Instead of the door-opening being the responsibility of the person at whose door the
risen Lord is knocking, it is something that the risen Lord promises He will do Himself.
495
Again, we remark the emphasis of Biblical Theology upon the importance of human
freedom and decision for any genuine religion. The risen Lord's relationship with His people is
dependent upon their response to His knocking at the door of their heart. He will not force His
way in--but waits, patiently and lovingly, for them to open the door! Again we note that there is
a large IF written at the heart of Biblical Theology!
496
The conjunction kai, kai, “and,” or “also,” is read by Sinaiticus, Uncial Manuscript
0169, Minuscules 1006, 1841, 1854, 2329, 2344, 2351, the Majority Text (K) and the Philoxenian
Syriac. The word is omitted by Alexandrinus, Minuscules 1611, 2050, 2053, the Majority
Text (A), the entire Latin tradition, the Harclean Syriac and the Coptic tradition. The evidence
is fairly evenly balanced, so that it is difficult to determine whether the original read the
conjunction or not–thus its placement in the text within brackets.
497
For this divine promise, "I will enter into him," compare John 14:23, "..."If [note again
the “IF”!] anyone loves Me, he will keep My word; and My Father will love him; and We will
come to him, and We will make Our dwelling-place with him!"
498 st
The 1 person future indicative active verb äåéðíÞóù, deipneso means "I will eat," "I
will dine," and is used of the Passover meal as well as for pagan cultic meals. The related
noun dei/pnon, deipnon means "dinner," or "supper." When combined with kuriako,j, kuriakos
it means "the lordly [or imperial] supper" (1 Corinthians 11:20). It is also used for "formal
dinner," a "banquet." Used in Christian circles at the close of the first century, such language
could not fail to have connotations of the Eucharist, the Lord's Supper.
The text implies, then, that the risen Lord is now sharing once again with His followers
in the bread and wine--compare Mark 14:25, "Truly I say to you people that I will not again
drink of the fruit of the vine until that day when I drink it anew in the Kingdom of God!" Is this
an offer of the risen Lord to share with them in the supper, as members of the Kingdom of
God? We think it is, and that this promise makes a very important contribution to our understanding
of Jesus’ language at the Last Supper.
499
It is an invitation of the risen Lord to His church members whom He loves at Laodicea,
in spite of their proud, self-sufficient attitudes, to enter into a relationship of the utmost
intimacy and closeness! There can be no doubt that the imagery of this invitation is rooted in
the promise of YHWH to His people made in the Jewish Bible, one that constantly appeared
in the teaching of Jesus, including His parables.
243
(continued...)

500
3.21 The one who is conquering, I will give to him to sit down with Me on My
501 502 503
throne, just as I also conquered, and I sat down with My Father on His throne! 3.22
499
(...continued)
“On this mountain YHWH of Armies will prepare a feast of rich food for all peoples, a
banquet of aged wine--the best of meats and the finest of wines. On this mountain He will
destroy the shroud that enfolds all peoples, the sheet that covers all nations; He will swallow
up death forever. My Lord YHWH will wipe way the tears from all faces; He will remove the
disgrace of His people from all the earth. YHWH has spoken!” (Isaiah 25:6-8)
“...Many will come from the east and the west, and will take their places at the feast with
Abraham, Isaac and Jacob in the Kingdom of Heaven. But the subjects of the Kingdom will be
thrown outside, into the darkness, where there will be weeping and gnashing of teeth.” (Matthew
8:11-12; see the Parable of the Wedding Banquet in 22:1-14)
“You are those who have stood by Me in My trials. And I confer on you a Kingdom, just
as My Father conferred one on Me, so that you may eat and drink at My table in My Kingdom
and sit on thrones, judging the twelve tribes of Israel.” (Luke 22:28-30)
500
For the exact phrase, using the present participle, "the one who is conquering," see
Revelation 2:7, 11, 17, 26; 3:5, 12 and 21 (here). This phrase occurs in each of the seven
letters, and emphasizes that the life-style of those who share their lives with the risen Lord is
one of "fighting the good fight," of struggling to the end; but it promises that at least some of
them are successfully "conquering" in the midst of their spiritual warfare. See our footnotes on
Revelation 2:7, 11, 17 and 26.
This interpretation will play an important role in our understanding of the rider on the
white horse in 6:2 who is riding on a white horse, kai. evxh/lqen nikw/n kai. i[na nikh,sh|, kai
ekselthen nikon kai hina nikese, “and he went out conquering (the same present participle
as seen here in 3:21 and the other passages).” See our notes on chapter six.
501
This risen Lord, who is also a "Son of the Person" (compare Revelation 1:13 with its
footnote) longs to share His "Throne"--that is, His Kingdom and His authority--with every one
of His people, with every church member! It can happen, if they will listen to the divine voice,
and respond obediently to its counsel!
Beasley-Murray comments, “No higher honor than this can be imagined. But it is
promised to the Laodiceans. The sincerity of the love expressed in verse 19 is matched by
the height of its expression here. Lohmeyer justly comments, ‘This saying promises the last
and final privilege; it concludes equally effectively the crown of the seven promises to the
conquerors and the seven letters themselves.’" (P. 108)
Hough explains that "Christ does not allow His throne to put a distance between Him
and His loyal follower. He shares His throne with him who conquers. The limitless power of
the divine grace is suggested by these words. A [human being] is to be prepared to share the
244
(continued...)

The one who has an ear, let him hear what the Spirit is saying to the churches! 504
501
(...continued)
throne of Christ...The picture of Christ sharing His throne surpasses all other symbols of the
Christian hope." (P. 399)
Again, he comments, "It is a far call from castaway people, unfit for the banquet of God,
to triumphant sharers of the throne of Christ. But these are the exact alternatives." (P. 561)
502
The change in tense is instructive. The followers of Jesus, the church members in
Asia, are those who "are conquering." They are in the midst of the struggle, and the outcome
is not yet clear. But the risen Lord "has conquered"--here, the verb is in the "aorist" or "past"
tense. He has won the victory through His death and resurrection; He has been crowned King
of kings and Lord of lords, and His on-going "battle" is simply one of "mopping up" His
defeated foes!
503
This refers to the divine "coronation" of the resurrected Jesus, at the "right hand of
the Father." In chapters 4 and 5 John will give us a picture of the heavenly throne of the
universe, on which God the Father sits (chapter 4), and then will picture the "Little Lamb" Who
sits on that same throne (in chapter 5). But that sitting enthroned at the right hand of God
does not at all mean separation from the people of God. It means divine omnipresence. The
One Who sits on the throne of God is also the One Who is walking in the midst of the golden
lampstands, and Who knows exactly what is going on in each of them (the churches)!
As Aune notes, “This is an allusion to Psalm 110:1, one of the most important Old
Testament messianic texts in the early church.” (Pp. 262-63)
504
Verse 22 is repeated seven times in Revelation--at 2:7, 11, 17, 29; 3:6, 13 and 22
(here). A very similar phrase occurs at Revelation 13:9, "If anyone has an ear, let him hear!"
See our footnotes on 2:7,11, 17; 29; 3:6, and 13. This sentence points out three facts:
(1) the need for spiritual discernment, or "hearing";
(2) the fact that the Spirit of God is speaking a present message through the words of
the risen Lord; and
(3) the fact that all of the churches are being addressed in the word directed to one
church.
Hough comments, “The church at Laodicea, with its internal poverty and its external
pretense, its combination of arrogant complacency with intellectual, moral, and spiritual
destitution, seems strangely contemporary to the modern reader. We too know all too well the
tragedy of having the form without the essence, of combining glittering externality with inner
impotence. Too many of us are incapable of moral and spiritual enthusiasm. And we are
incapable of that shuddering sense of cold which comes with the authentic awareness that the
fires of life are going out. Too many of us live in a middle country, incapable either of great
hopes or of great despair. If such as we have been prepared for the festive board of God, he
(continued...)
245

504
(...continued)
can look at us only with supreme distaste. The incapacity for decisive experience is the
characteristic of a decadent age and of a decadent church.” (P. 561)
Hough is right--but we must emphasize that still the risen Lord sees hope for a decadent
church!
On p. 81, Gregg gives an outline of the different ways in which the letters to the seven
churches are interpreted:
“In the view of the historicists, the letters contain a cryptic [‘secret,’ ‘hidden’] reference
to the condition in which the whole church would be found at varying times in her history. The
church at Ephesus represents the church in John’s own day, while the church in Laodicea
stands for the church at the end times. [And the other churches represent different periods in
history between John’s own day and the end times.]
“The preterists consider the letters to apply to little else than the contemporary situation
of the seven churches as they existed in John’s time. As with all biblical epistles, however,
application to similar churches of any time is acknowledged.
“Futurists may side with the historicists or, alternatively, with the preterists and the
spiritual interpreters as to the application of the letters, though they see the reference to the
‘things which shall take place after this’ (1:19) as referring to the end of the present age.
“Spiritual interpreters see the purpose of the book as communicating to the whole
church the facts of God’s sovereignty in history and His vindication of the righteous. The
seven churches symbolize the church of all times, and the letters apply to any churches in
which the relevant circumstances prevail.”
What power and instruction there is in these seven small letters addressed by the risen
Lord to seven of His congregations at the close of the first century in Roman Asia! An
attentive hearing of the divine message contained in these seven letters, combined with
obedience to their directives, could well result in a complete renewal of the Christian Church
(Disciples of Christ) or any other of the so-called “Main-Line Denominations” at the beginning
of the twenty-first century!
As Hough states, "...The messages to the seven churches...are of ecumenical range
and of ecumenical significance. They belong to every age. They belong to every place. They
belong to the Christian church always and everywhere. No Christian can read them without
finding words which speak directly to his own mind and heart." (P. 561)
246