Jesus Christ sent this letter to shake the Laodicean Christians out of their self-sufficient complacency and to exhort them to self-sacrifice for higher spiritual goals (cf. Col. 2:1-2, 4:16).
The last of the seven cities (modern Eski-hisar, "the old fortress") lay about 40 miles southeast of Philadelphia and 90 miles east of Ephesus. It was a wealthy town that specialized in banking, producing black woolen cloth, and health care. It had suffered a severe earthquake that had destroyed it, but its prosperous citizens had rebuilt it.
Jesus Christ called Himself the "Amen"(lit. So be it). We should probably understand this title as a testimony to His ability to produce what He predicts (cf. Isa. 65:16). As a "Witness,"His testimony to the situation in Laodicea was trustworthy. The Laodiceans had a reputation for saying and doing whatever was necessary to preserve their own well-being.174In contrast Jesus spoke the truth. The "Beginning [Origin] of God's creation"sets forth His authority to pass judgment. The Laodiceans were creative, but Jesus alone was the Creator (cf. John 1:3; Col. 1:16).
This church received no commendation, a fact that makes this letter unique compared to the other six.
The deeds of the Laodicean Christians manifested their heart attitude. They were neither cold nor hot in their love for God, just lukewarm. Beverages are better either cold or hot. Similarly the Lord would rather that His people be cold or hot in their love for Him, not apathetic. The Laodiceans knew how the Lord felt because their city drinking water came from a spring six miles to the south over an aqueduct, and it arrived disgustingly lukewarm.175
"Neighboring Hierapolis had hot, spring water, valuable for its medicinal effects. In its journey to Laodicea it lost some of this heat and consequently medicinal value by the time it arrived either overland or by aqueduct in Laodicea. Nearby Colosse had cool, life-giving water that was refreshing as a beverage (Hemer)."176
The Lord's spitting (lit. vomiting) His people out of His mouth (v. 16) does not mean they would lose their salvation. The Scriptures teach this possibility nowhere (cf. v. 19). This anthropomorphism simply indicates His intense disgust. He did not mean that He would rather we be spiritually cold than that we be spiritually lukewarm either. He did mean that He would rather we be spiritually refreshing or healthful, as cold or hot water, rather than that we be spiritually bland, as lukewarm water. This explanation seems more likely than the one that identifies the Laodiceans as unbelievers.
The Laodiceans enjoyed material prosperity (v. 17) that led them to a false sense of security and independence.177Spiritually they had great needs (cf. Rom. 7:24). This self-sufficient attitude is a constant danger when Christians live lives of ease and enjoy plenty.
Since they considered themselves to be rich but were spiritually poor Jesus urged them to "buy,"implying self-sacrifice, the things they really needed (cf. Isa. 55:1). Instead of real gold they should buy "gold refined by fire,"namely, pure spiritual riches (cf. Ps. 66:10; Prov. 17:3; Zech. 13:9; Luke 12:21; 1 Tim. 6:18; James 1:3; 2:5; 1 Pet. 1:7; 4:12). Instead of the black garments that were popular in Laodicea they should buy "white garments"that symbolize righteous conduct (19:8).178Instead of the eye salve that the Laodiceans produced and sold they should purchase spiritual "eye salve,"probably a reference to the Word of God that enables us to see life realistically (cf. John 9:6; 1 John 2:20, 27).
The Lord reminded His readers that He said what He did because He loved them (cf. Prov. 3:11-12). They should, therefore, be zealous (Gr. zeleue, cf. zestos, "hot,"vv. 15, 16) and repent (i.e., repent with zeal). The only way cold people can become hot in their love for the Lord is to repent (i.e., change their minds).
In the context we note that God addressed well-known verse 20 to Christians.
"The first thing which a person mustget fixed in his mind when studying the message to the Church in Laodicea is the fact that the Spirit of God is addressing Christians. . . .
"Too many people deal with certain acute problems which arise in the Christian life in a rather loose manner. When, for example, sin manifests itself in the life of an individual claiming to be a Christian, one of the most common ways to deal with the matter is to begin questioning the person's salvation. The thought usually centers around the premise that if a person is saved he will follow a certain course of action; and if he doesn't follow this course of action, his conduct reveals that he was never really saved in the first place. Sucha thought, however, is completely contrary to any Scriptural teaching on salvation by grace through faith. It is a corruption of the pure gospel of the grace of God, for works have been introduced into a realm where works cannot exist (Cf. Eph. 2:8, 9; Rom. 11:6)."179
It is the indifferent Christian that the Lord urged to open his heart's door and to invite Jesus Christ in for intimate fellowship.180When He enters, He takes whatever the individual may offer to Him, and He gives to that person out of His vast riches. The fellowship in view may anticipate participation in the marriage supper of the Lamb that will take place at the beginning of the Millennium (cf. Matt. 26:29; Mark 14:25; Luke 22:30).
This verse expresses a truth taught elsewhere in Scripture, namely, that Jesus Christ desires intimate fellowship with all people (cf. Mark 10:45; Luke 19:10; John 10:10; 1 Tim. 4:10). Consequently I believe it is appropriate to use it in evangelism.181It expresses God's universal desire very graphically.
The privilege of reigning with Christ will be the portion of the overcomer (cf. Matt. 19:28; Luke 22:29-30; 1 Cor. 6:2-3; 2 Tim. 2:12).
Scholars have explained the relationship between Christ's throne and the Father's throne in two ways. Many interpreters believe they are the same throne (cf. 22:1).182However this verse clearly distinguishes two thrones.183The Scriptures consistently present the Father's throne as in heaven and Christ's Davidic throne as on earth and His eternal throne as in heaven. Here Christ's Davidic (messianic, millennial) throne on earth and the Father's eternal throne in heaven seem to be in view.
This promise is the climax of all those held out to overcomers in chapters 2 and 3. We can choose not to live like kings now because we can live like kings one day. Again God invited all to listen and respond (v. 22).
Many students of Revelation have compared the Laodicean church to the church as it exists in the world today. Christendom (all professing Christians) appears wealthy and powerful, but it lacks life and love for Jesus Christ. Sadly this is also true to a lesser degree in the body of Christ.
"There is an interesting, often overlooked parallel between the five warningsin the Book of Hebrews and the seven overcomers' promisesin the Book of Revelation. The warnings and the overcomers' promises both have the same end in view. The last warning has to do with the birthright(Heb. 12:14-17), and the last overcomers' promise has to do with the throne(Rev. 3:21). The successive thought in the warnings in the Book of Hebrews is that of Christians ultimately realizing their birthright--sonsexercising the rights of primogeniture. The great burden of Hebrews is bringing many sonsinto glory' (Heb. 2:10). And the successive thought in the overcomers' promises in the Book of Revelation is that of Christians ultimately ascending the throne--co-heirs, companions, exercising power with Christ. The great burden of Revelation, chapters two and three is that of placing equipped Christians upon the throne with Christ."184
Each of the seven letters in chapters 2 and 3 is applicable, as are all the other New Testament epistles. They apply to the local congregation that originally received each one and to all local congregations and all individual Christians since then.185
"Collectively, the seven messages form an indispensable part of the Apocalypse. In them are the practical lessons to be applied in the light of coming events in God's prophetic program. . . .
"These seven messages cannot be read apart from the rest of the Apocalypse, nor does the rest of the book mean anything without these seven. Chapters 2-3 explain why the rest of the book was written. The overall purpose is distinctly practical (cf. 1:3)."186
However these letters have also proved prophetic of the history of Christianity following their writing. Most Christians in the first century may not have seen this, but one can hardly deny it now. It has become increasingly obvious as church history has unfolded. Chapters 2 and 3 are therefore prophetic as are the rest of the chapters of Revelation.187In saying this I am expressing the "historico-prophetical"interpretation of chapters 2 and 3.188Different views are that these chapters are only prophetical of conditions in the future day of the Lord or they are only historical and deal with first century situations exclusively. Further explanation of these views follows.
A general scheme of the periods of western civilization that correspond to the conditions described in each of the letters to the seven churches is as follows.
"It is said that the seven churches of Revelation 1-3 picture the course of the age, and therefore early Christians could not have held to the doctrine under consideration [i.e., the doctrine of Christ's imminent return]. While it is true that these churches bear a marked resemblance to the various periods of church history, and while granting that this is a legitimate application, it must not be forgotten that John was writing to seven existing, although representative, congregations. All these varying shades of Christian testimony, or of departure from, were present in John's day throughout the early church. John saw no need for projecting the second coming into the far distant future, for he saw himself one of the chief witnesses to the soon coming of Christ, the closing words penned in the book of Revelation being Surely I come quickly [tachy, soon]. Even so, come, Lord Jesus' (Rev. 22:20)."193
