“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” (Revelation 3:19‑20).

There is no city whose spirit and nature are more difficult to describe than Laodicea. There are no extremes and hardly any very strongly marked features. But in this even balance lies its peculiar character. Those were the qualities that contributed to make it essentially the successful trading city of bankers and finance, which could adapt itself to the needs and wishes of others, ever pliable and accommodating, full of the spirit of compromise.

The ordinary historian would probably not condemn the spirit of Laodicea so strenuously as the Author of the Letter to Laodicea did. For he was not one of those who regarded a successful career in trade and money‑making as the best proof of the higher qualities of citizenship. The very characteristics that made Laodicea a well‑ordered, energetic center of trade, appeared to him to evince a coldness of nature that was fatal to the highest side of human character — the spirit of consecration, of self‑sacrifice and enthusiasm. Laodicea must therefore appear to him as undecided, devoid of initiative, pliable, irresolute, and unsatisfactory, although to itself the Church of Laodicea was entirely self‑satisfied.

The spirit of the city could not be kept out of the church. The allusions to the circumstances of Laodicea are unmistakable. Following a great earthquake in AD 60, Laodicea recovered its prosperity without any of that financial help which the Imperial government of Rome was generally ready to bestow. They could boast of their famous medical school connected with the temple of Aesculapius “whose physicians prepared the Phrygian powder for the cure of eye‑disease.” Particularly illustrious was their manufacture of cloth, garments, and carpets from the valuable wool of the local sheep which was “soft in texture and glossy‑black in color.”

“I have grown rich and have need of nothing.”

Tragically, it never saw its real condition! It was poor and blind and naked. Of all the seven Churches, there is not one word of commendation for this one. Yet her absent Lord loves her, and writes her so incisively only because he hopes to find her chastened and penitent when he returns and knocks at her door (Revelation 3:19, 20).

INDIFFERENCE AND LUKEWARMNESS

The Laodicean Church cannot come to terms with indifference, lukewarmness, and complacency until it accepts the facts that this attitude nullifies our perspective, our motivation, our witness, and our availability. There is only one way open to the Church; it must cease to trust to itself. It must recognize that it is poor and seek riches of the “gold refined by fire.” But it must be bought at the price of suffering for the truth, fidelity to principle, and martyrdom.

The Laodicean Church must recognize that it is naked, and seek to be clothed. Its manufacturers cannot help it with their fine glossy black garments which they sell and export to the then‑known world. Only white garments, such as the faithful in Sardis wear, will be of any use to cover their shame, and these are sold only by the Divine Author. They must be bought with the price of full consecration.

The Laodicean Church must learn that it is blind, but not yet incurably blind. It is suffering from disease and needs medical treatment. But the physicians of its famous medical school can do nothing for it ‑‑ only the Divine Author Himself can heal, at the price of full consecration and submission to the Divine will, suffering, and steadfastness. The Christians at Laodicea had bought peace by compromise.

The sharp edge was gone from their doctrine. Luke‑ warmness of testimony avoided all offense by avoiding distinctiveness and challenge. Whatever the cause — ease, wealth, prosperity the pervading spirit of the place – the life of the church community was at a dangerously low ebb in Laodicea. It is curious that such a state should accompany an absence of enemies or persecution. Wealth and an easy environment have not normally been the stimuli of progress. Rather, the pressure of hard and difficult conditions has been the prerequisite of achievement and growth. And so, physically at ease, Laodiceans had grown indifferent to the call to sacrifice and following in the Master’s footsteps.

What footprints are we leaving behind?

Should we really like others to put their feet in our footsteps? Have we but one track in life, and is its goal the altar of sacrifice? We must leave footprints somewhere. No person can come into life, and live 100, 70, or 50 years and go out without leaving the mark of his feet somewhere.

We are to put our feet into the footprints of the Master (1 Peter 2:21). Those footprints lead to Bethany, Gethsemane, and finally to Golgotha and Christ’s cross. We can have no difficulty in finding the footprints of Christ if we really want to discover them. His feet were not to be mistaken for any other.

Are our footsteps in the same direction? Are we frightened? Have we become indifferent to the call to sacrifice?

Let us remember that although the years come and go, God abides forever. His throne is the same, His years fail not, He changes not, His covenant is unbroken, and His love is an eternal oath. The Lord saves us from the tragedy of complacency, and the folly of anxiety and despair. Though we have but a little while to live, may the time be rocked by stormy trials. May we measure nothing by time and so mismeasure it. Let us measure all things by eternity, and let the things of time fall into their proper littleness.

NEITHER COLD NOR HOT

The letter to the Laodicean church combines a fierce denunciation of complacency with a tender appeal for wholeheartedness. The church was not infected with the poison of any special sin or error. We read of nothing of heresy or persecutors. But the Christians in Laodicea were neither cold nor hot (Revelation 3:15). The Laodicean church was a half‑hearted church. Perhaps none of the seven letters is more appropriate to our day than this one.

Ruins of Laodicea

The “cold or hot” is an allusion to the hot springs of Hierapolis, which in their way over the plateau became lukewarm, and in this condition discharged themselves over the cliff opposite to Laodicea for their water supply. “Cold” means icy cold and “hot” means boiling hot. Christ would prefer his followers not to simmer down to a tasteless lukewarm tepidity. He desires whole‑heartedness, not fanaticism which is unreasoning and unintelligent. He desires the reflection which leads to commitment and a commitment which is born of reflection. This is the meaning of whole‑heartedness, of being enthusiastic for the Lord.

Christ warmly approves of enthusiasm even if the Church of today disapproves of it. The Savior’s message to Laodicea years ago is his message to the sleepy‑headed lethargy of the Church of today, “be zealous and repent” (Revelation 3:19).

CHRIST’S DIAGNOSIS

Here is the diagnosis of the Good Physician. The lukewarm person is one in whom there is a glaring contrast between what he thinks and says as compared to what he does. The root cause of half‑heartedness is complacency. To be lukewarm is to be blind to one’s true condition. The congregation of Laodicea teemed with self‑satisfied church‑goers who said, “I am rich, I have prospered, and I need nothing.” And this is true — in material things.

The Laodicean will not admit that he has departed from the right ways of the Lord. In his own estimation his wants are satisfied; he has enough of everything. He feels therefore, no stimulus to effort; he sits down in contentment, self‑complacency, and indifference. He is rich, increased with spiritual and temporal goods, “and has need of nothing.” He is blind because he has no idea either of his spiritual poverty and danger. Such is the ascended‑ Christ’s penetrating diagnosis of Laodicea’s spiritual condition. To contradict the diagnosis of one’s spiritual condition is the surest road to disaster. Laodiceans tend to flatter and deceive themselves, but Christ sees and knows them as they really are.

CHRIST’S ADVICE

“Therefore I counsel you …” (Revelation 3:10). We have a Lord who is content to give advice. He is the Father’s agent and heir of all things (1 Corinthians 8:6). All things were created by him and for him, and he precedes all things, and in him all things have been permanently placed. He is the head of the Church (Colossians 1:15, l8).

He has the right to command and to expect us to obey. He prefers to give advice which we need not heed. He could command; he chooses to counsel. He respects the freedom and free moral agency with which he has ennobled us. At the same time he warns us of the serious consequences of our complacency. His purpose is not to terrify us into submission, but to enforce upon us the solemnity of our choice.

He warns, “Because you are lukewarm, and neither cold nor hot, I will spue [spit] you out of my mouth” (Revelation 3:16). The verb “I will” implies that these words were not meant as a final verdict; it was rather a warning of the utmost severity. Lukewarm liquids create nausea. They are tasteless and distasteful. This expression is one of disgust. He will utterly repudiate those whose attachment to him is purely nominal and superficial. It is not only through fear of judgment, however, that the warning should be heeded, but also from respect for the one who issues it.

THE WORDS OF THE AMEN

He describes himself as “The words of the Amen, the faithful and true witness, the beginning of God’s creation” (Revelation 3:14). He is the “Amen.” This Hebrew word indicates full agreement and assent. John 3:11, “Verily, verily,” (i.e., “Amen, Amen”) “I say to thee.”

“Amen” may be traced back to the old prophetic utterance in Isaiah 65:16 RV. “He who blesses himself in the earth shall bless himself in the God of truth.” This phrase in the English version is based on the Septuagint, but the Hebrew is much more stark: “the God of Amen” (RVM). “Amen” means true, certain, faithful. As used here it means that he to whom it is applied is eminently true and faithful. Therefore, the word in this text means that he is the True One.

His ministry fulfills all the promises of God, “for all the promises of God find their Yes in him.” (2 Corinthians 1:20). His words are reliable because of his steadfast character. He is neither fickle nor capricious. No idle whim ever moves him to speak or act. He has never needed to retract or modify any statement which he has made. He is absolutely consistent.

What he affirms is true; what he promises or threatens is certain. He is characterized by sincerity and truth. His words are true and therefore trustworthy. They are accurate and dependable. He is a witness for God and His truth, and he can approve of nothing which the God of Truth would not approve. Again, he is the beginning of God’s creation. Our Lord was the Beginning of the New Creation, but, more than that, he was the beginning of all creation (Revelation 3:14, cf. Revelation 1:5).

“He is the Image of the invisible God … First‑born of all creation” (Colossians 1:15‑18, Psalm 89:27, E85‑86).

Jesus was the Word, the Logos, the agent of the Father’s creative activity (John 1:1‑3). All things are of the Father, and by or through the Son (1 Corinthians 8:6). Such is Christ, the Amen, the faithful and true Witness, the beginning of God’s creation.

SUFFICIENCY IN CHRIST

The Laodiceans had much to learn. They considered themselves self‑sufficient; now they must humbly find their sufficiency in Christ. They were saying “I need nothing” — they must come to admit that their need was great and that only Christ could supply it. Christ had to humble them and say, “it is from me that your salvation comes.” He might have echoed his own statement to the twelve Apostles, “apart from me you can do nothing” (John 15:5).

Jesus seeks in us true Godliness

But why does He recommend the Laodiceans “buy” from Him?

Christ is using language appropriate to the commercially‑minded Laodiceans. He likened himself to a competing merchant visiting the city’s crowded market place, where buying and selling went on from dawn to dark, “I advise you to forsake your former suppliers and come trade with me.” So Christ continues, “I counsel you to buy from me gold refined by fire, that you may be rich, and white garments to clothe you and to keep the shame of your nakedness from being seen, and salve to anoint your eyes, that you may see.”

They could buy this treasured gold only at the cost of entire consecration and sacrifice (Proverbs 23:23, Matthew 13:14, Z96‑44). It would lift them out of all poverty and give them wealth beyond all telling (1 Timothy 6:18, James 2:5, Revelation 2:9, 2 Corinthians 8:9, Proverbs 10:22, Luke 12:21).

The “gold” of divine truths, promises, and graces of the spirit “tried in the fire” must be bought at the cost of faithful and constant submission to the discipline of the Lord in fiery trials. There is no other way the dross can be eliminated (1 Peter 4:12).

The white garments are the imputed righteousness of Christ’s robe, which so many have discarded to appear before God in their own righteousness (Revelation 19:8, D42). To be well clothed was an honor; to be naked was the ultimate humiliation (cf. Genesis 41:42, Isaiah 20:4, Matthew 22:1‑14). In the white raiment, their shame would not be made manifest.

His last offer was to those who are blind. He would give them light for darkness that they might see. He spoke of an eye salve that was far more precious than the Phrygian powders for which Laodicea was famous. This eye salve would heal their blindness and make them see (2 Corinthians 4:4, Ephesians 2:2, Psalms 13:3, 19:8, John 9:6, 41, D611). This could only be bought at the cost of complete consecration and submission to the Divine will.

REPENTANCE AND FAITH

The Laodiceans must take two steps. The first step is repentance, “Those whom I love, I reprove and chasten; so be zealous and repent” (Revelation 3:19).

Already Christ had called on those in Ephesus and Sardis to repent (Revelation 2:5, 3:3). The same message is addressed to Laodicea. The Christ who warns them that he will spit them out of his mouth if they do not stir themselves, still loves them. He longs to save them from judgment, and for this reason he now reproves and chastens them. They must be zealous and repent.

The tenses change significantly. Let them repent at once and irrevocably; then let them continue always to be fired with zeal. To repent is to turn with resolution from all that is known to be contrary to God’s will. The old life of easy complacency must be renounced. Smug satisfaction does not become one who claims the life of Christ. Shallow piety will not suffice.

The second step is faith. “Behold I stand at the door and knock; if any one hears my voice and opens the door, I will come in to him and eat with him, and he with me” (Revelation 3:20). We are aware of the chronological implications in this verse. However, let us notice that this is also a personal appeal to the individual. “If any one,” Christ says.

Our heart is likened to a dwelling. If we do open the door of our heart to the Savior and let him in, he will transform us from paupers to princes. He will cleanse us and clothe us. He will sup with us, and we with Him. The picture illustrates the shared joys of the Christian life, the reciprocal fellowship of the Christian with his Savior. That he should bid us come and sup with him is honor enough; but that he should wish to share our humble board and sup with us is wonder beyond our finite understanding.

The first step is repentance.

We are not worthy that he should come under our roof, and will he sit at our table?

This inward feast is only a foretaste of the heavenly banquet, which in Revelation 19:9 (cf. Luke 22:30) is called, “the marriage supper of the Lamb.” But it is not merely for supper that Christ enters the heart. He comes in also to receive our submission.

This is what it means to be committed to the Lord and to be whole‑hearted in our allegiance to him. It is to seek his will in his word and promptly to obey it. It is not just attending religious services. It is not just leading a good moral life or believing certain articles of a creed. No, it is first to repent, turning decisively from everything we know to be wrong. It is getting our gold and our white garments and our eye‑salve from him. It is being personally and unconditionally committed to the Lord, and seeking his will in all the affairs of life. Nothing else will do.

THE REWARD CHRIST OFFERS

“He who conquers, I will grant him to sit with me on my throne, as I myself conquered and sat down with my Father on His throne” (Revelation 3:21).

This is overcoming the battle with Luke warmness, complacency, and indifference. For this results in selfishness, which sees no further than its own needs. The Christians at Laodicea had plenty of opportunity to share their blessings, even in their own valleys. Poor, suffering Smyrna would have been appreciative of any help they could get, and Laodicea would surely have heard of their plight through Christians who travelled the trade routes.

But the Laodicean church lived for itself — and the Church that lives for itself will die by itself.

This promise in Revelation 3:21 exceeds in glory all the other promises to the conquerors in the seven letters. A throne is the symbol of conquest, authority, and judgment. As Christ shares the Father’s throne, so the Christian overcomer will share Christ’s throne (1 Corinthians 6:2, Matthew 19:28, A91).

If we let Christ enter the door of our heart, he will let us enter the house of his Father. If we allow Christ to sit with us at our table, he will allow us to sit with him on his throne. Here then is the great alternative, which confronts every thoughtful follower of the master.

To be half‑hearted, complacent, and only casually interested in the things of God is to be distasteful to Christ. It is to be in danger of vehement rejection and loathing. To be wholehearted in one’s devotion to the Lord (Christ), having opened the door and submitting without reserve to him, is to be given the privilege both of supping with him on earth and reigning with him in heaven. Here is the choice which cannot be avoided. We must throw open the door to him or keep it shut in his face.

— Adapted from a discourse by Bro. David Skein

 

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