G. To The Church Of Laodicea (3:14-22)
G. TO THE CHURCH OF LAODICEA (3:14-22)
Laodicea, at the junction of the valley of the Lycus and the Maeander and at the intersection of three important roads, commanded the approaches to Phrygia. It was one of the richest commercial centres in the world, so that we have here a picture of the church in an affluent society. Laodicea was noted for its banking and for its manufacture of clothing from the local black wool. It was an assize town and boasted a famous medical school.
An interesting feature of the city’s religious life was a colony of over 7,000 adult male Jews. They had been granted the right to preserve their own customs. The Christian church had apparently been established by the preaching of Epaphras (Col. 1:7; 4:12-13). Paul wrote it a letter (Col. 4:16) which has been lost (unless, as some hold, it is our Ephesians). In John’s day the condition of the church in this city had deteriorated sadly. This church receives the severest condemnation of all the seven to whom letters are sent.
14. This is the one letter in which the titles of Christ are not drawn from the description in chapter 1. They stress his faithfulness and his authority. The Amen reflects ‘the God of truth’ (lit. ’the God of Amen‘, Is. 65:16) and is reinforced with the faithful and true witness (cf. 1:5). This reliability stands in sharp contrast to the unfaithfulness of the Christians in this city.
Ruler (arch
) combines the thoughts that Christ has the supreme authority over creation and that he is the origin of created being (cf. Jn. 1:3; Col. 1:15-18). There are a number of resemblances in Colossians (which Paul had directed to be read in Laodicea, Col. 4: 16) to expressions in this letter. It is a reasonable conclusion that the Laodicean church had copied and treasured Colossians and that John is appealing to their knowledge of it.
) combines the thoughts that Christ has the supreme authority over creation and that he is the origin of created being (cf. Jn. 1:3; Col. 1:15-18). There are a number of resemblances in Colossians (which Paul had directed to be read in Laodicea, Col. 4: 16) to expressions in this letter. It is a reasonable conclusion that the Laodicean church had copied and treasured Colossians and that John is appealing to their knowledge of it.15. The deeds of this church are summed up in the accusation you are neither cold nor hot. The imagery may be derived from the water-supply of the city which appears to have been drawn from hot springs at some distance, so that it arrived at the city lukewarm. This forms a contrast with the hot springs at nearby Hierapolis and the cold, refreshing water at Colosse. ‘Hot water heals, cold water refreshes, but lukewarm water is useless for either purpose, and can serve only as an emetic.’79 Alternatively the words may mean that the Christianity of this church was lukewarm, when the meaning would be ‘outright denial is better than phoney piety’ (Orr). To prefer a rejection of the faith to the way the Laodiceans professed it is startling to say the least (cf. 2 Pet. 2:21). But to profess Christianity while remaining untouched by its fire is a disaster. There is more hope for the openly antagonistic than for the coolly indifferent. ’There is no one farther from the truth in Christ than the one who makes an idle profession without real faith’ (Walvoord). Their coolness was a denial of all that Christ stands for.
16.
Lukewarm (chliaros, here only in biblical Greek) underlines the trouble, which is spelt out in the repetition of neither hot nor cold. On I am about to (mell
) Simcox comments, ‘The word used does not necessarily imply that the intention is final, and v.19 shews that it is not.’ A very strong warning has been given, but it is still a warning. To spit you out of my mouth expresses in the strongest way a vigorous repudiation of the Laodiceans. Lukewarmness is not to be endured. The Ephesians were condemned for too great a zeal, coupled as it was with lovelessness, the Laodiceans for too little.
) Simcox comments, ‘The word used does not necessarily imply that the intention is final, and v.19 shews that it is not.’ A very strong warning has been given, but it is still a warning. To spit you out of my mouth expresses in the strongest way a vigorous repudiation of the Laodiceans. Lukewarmness is not to be endured. The Ephesians were condemned for too great a zeal, coupled as it was with lovelessness, the Laodiceans for too little.17. This church says (habitually, present tense), I am rich; I have acquired wealth and do not need a thing (contrast Smyrna, where the church was poor materially but rich spiritually, 2:9). Laodicea was a self-reliant city. It did indeed receive help from the government in AD 17, but when it was destroyed by the earthquake in AD 60, Tacitus could say the city ‘without any relief from us, recovered itself by its own resources’.80
But this commendable attitude in material things can be a disaster if carried over into the spiritual realm. The Laodicean church saw itself as wealthy and there is an article before wretched which yields the sense ‘You are the wretched one’, ‘the wretched one par excellence’ (Charles). Where an unsatisfactory state of affairs is concerned this church leads all the rest. It is pitiful (eleeinos, ’in need of mercy’); it is poor, blind and naked, which is surely a hit at Laodicea’s banking, medical school, and clothing manufacturers. For poor (ptchos) see note on 2:9.
chos) see note on 2:9.18. For this threefold deficiency the remedy is in Christ. From him they should buy gold refined in the fire (cf. 1 Pet. 1:7), real wealth. White clothes should be seen against the city’s reputation for making clothing from black wool. Nakedness was in the ancient world the ultimate humiliation (cf. 2 Sa. 10:4; Is. 20:4; Ezk. 16:37-39; Na. 3:5; etc.), while contrariwise to be clothed in fine clothing was to receive honour (Gn. 41:42; Est. 6:6-11; Dn. 5:29). The putting of salve on the eyes may allude to the fact that there was a world-famous remedy for sore eyes which came from Phrygia and may have been especially associated with Laodicea. Christ alone gives real sight (cf Jn. 9:39).
19.
Those (hosous, ‘as many as’) makes no exceptions. Chastening is the lot of all whom God loves (cf. Pr. 3:12). On love Charles comments, ‘It is a touching and unexpected manifestation of love to those who deserve it least among the Seven Churches.’ The I is emphatic; chastening comes not from hostile forces but from the Lord of the church himself. This is the basis of an exhortation to a continuing state of zeal (be earnest, zeleue, is present continuous) and a decisive act of repentance (repent is aorist of once-for-all repentance).
20.
Here I am! (paraphrase for ‘Behold’) is vivid. John sees it before his eyes. Christ is there, standing at the door. He is knocking, where the tense signifies not a perfunctory rap, but a knocking continued in the hope of a response. Up till this point the letter has been addressed to the church as a whole, but now there is a change. If anyone is an appeal to the individual. Even if the church as a whole does not heed the warning, some individuals may. There is a note of tender pleading and probably also that of love (cf. Song 5:2). Christ promises to enter in to anyone who opens the door. More than that: I will . . . eat (deipnso) conveys the thought of familiar intercourse. The deipnon was the main meal of the day and was a leisurely affair, not a hurried snack (cf. Jn. 14:23). And he with me brings the believer into active fellowship. It is not necessary for the sense, but it emphasizes the continuing fellowship. It all forms a remarkably tender appeal to a church far gone from its rightful state.
so) conveys the thought of familiar intercourse. The deipnon was the main meal of the day and was a leisurely affair, not a hurried snack (cf. Jn. 14:23). And he with me brings the believer into active fellowship. It is not necessary for the sense, but it emphasizes the continuing fellowship. It all forms a remarkably tender appeal to a church far gone from its rightful state.21. The throne signifies royal honour, and a place with Christ is the highest honour conceivable for a Christian. This is emphasized by likening it to the way Christ is enthroned with the Father (cf. 22:1,3). Just as I overcame is important. Christ overcame by the way of the cross and this set the pattern for his followers (cf. 12:11). They face grim days. But let them never forget that what seemed Christ’s defeat was in fact his victory over the world. They need not fear if they are called upon to suffer, for in that way they too will conquer.
22. For He who has an ear . . . , see note on 2:7.