Revelation 3:14-22 Part 2

14) And write the message to the Church in Laodicea.  The Amen, the faithful and true Witness, the Beginning of God’s creation, says these things:

15) I know your works.  You are neither cold nor hot.  I would that you were cold or hot!

16) So, since you are lukewarm and neither hot nor cold, I am about to vomit you out of My mouth.

17) Because you say ‘I am rich and wealthy and have want for nothing’; and you don’t know that you are the afflicted, and pitiable and lowly and blind and naked,

18) I counsel you to acquire gold having been refined by fire from Me in order that you might be rich, and white garments in order that you might clothe yourself and the shame of your nakedness might not be disclosed, and collyrium to rub in your eyes that you might see.

19) I, I put to the proof and teach all of those who I love.  Be alive, therefore, and repent!

20)Lo!  I stand at the door and knock.  Should someone hear My sound and open the door, I will go in to him and I will sup with him and he with Me.

21) I will give to him who overcomes to sit with Me in My seat as I overcame and did sit with My Father in His seat.

22) The one having an ear, let him hear what the Spirit says to the Churches.

 

This past week, at Westminster Theological Seminary in Philadelphia, there was an adjudicatory ruling by the board of trustees, and confirmed by a majority of the faculty.

It was truly a sad time at the seminary as one of its own was found to be “out of accord” with the Westminster Standards and the seminary’s stated adherence to the standards.

The professor, of long professorial standing and well-admired and liked by students and faculty, and a former editor of The Westminster Theological Journal, professor of Old Testament and hermeneutics, will, more than likely, be dismissed at the end of the semester.  The seminary, rightly so, has taken an aggressive stand against one of its own.

In a recent publication, a book called _Inspiration and Incarnation_, the professor, suspected of the position previously, revealed an aberrant and heterodox method of interpretation of Scripture (i.e. hermeneutics).

Rather than interpreting God’s Word (and I’m putting these thoughts in my own words here) rather than seeing the Scripture from the point of view of God’s covenant, the professor’s radical interpretive method is to view the inspired Word from each writer’s immediate context.

Therefore, for example, rather than a prophecy’s “fullness” coming to fruition in the Christ and His work, it would necessarily apply primarily to its immediate fulfillment in the prophet’s own context.

This method of interpretation is, of course, not new.  It’s been around since the beginning.  To most anyone it’s not radical – it’s common.  But in reformed circles it isn’t orthodox.  And Westminster has rightly, although sadly, taken the right stand against it.  We in this Church have exposed it on numerous occasions, for we must interpret The Word covenantally – from God’s point of view.

All of this is important to us as we look at Jesus’ message to the Church in Laodicea, for there are “allusions” to the immediate context in Laodicea (as there are as well in the other six Churches).  There are allusions to the wealth in this city; and allusions to the temperature of the water; and allusions to the black wool clothing produced there; and allusions to the eye salve produced at the medical center….

That’s not to say that our Lord’s message to this Church should be interpreted from the viewpoint of the Laodiceans.  But that the Laodiceans should see their own present (and tenuous) situation from Jesus’ viewpoint!  And that was made so clear last Lord’s Day as we quoted our Lord’s words as He inspired them through the prophet Zechariah!

Let’s read that prophecy again, right here, before we go any further.  Chapter eleven of Zechariah:

 

4) Thus saith the LORD my God; Feed the flock of the slaughtering;

5) Whose possessors slay them, and hold themselves not guilty: and they that sell them say, “Blessed be the LORD; for I am rich”: and their own shepherds pity them not.

6) For I will no more pity the inhabitants of the land, saith the LORD: but, lo, I will deliver the men every one into his neighbor's hand, and into the hand of his king: and they shall smite the land, and out of their hand I will not deliver them.

7) And I will feed the flock of slaughtering, even you, O poor of the flock. And I took unto me two staves; the one I called Favor, and the other I called Bonds; and I fed the flock.

8) Three shepherds also I cut off in one month; and my soul loathed them, and their soul also abhorred me.

9) Then said I, I will not feed you: that that dieth, let it die; and that that is to be cut off, let it be cut off; and let the rest eat every one the flesh of another.

10) And I took my staff, even Favor, and cut it asunder, that I might break my covenant which I had made with all the people.

11) And it was broken in that day: and so the poor of the flock that waited upon me knew that it was the word of the LORD.

 

The Lord “loathes” the three shepherds of Israel – the rulers, the priests and the hypocrite doctors of law.  They call themselves rich and blessed, and they oppress the people – especially the poorer ones (it’s called a “slaughtering” in the prophecy.)  And all three shepherds of God’s covenant land “abhor” God and His Word, since they have all they want and need, and since they claim they “deserve it”, no matter how they achieved it.

And God will break the staff called “Favor” by which He has blessed this nation, indicating the breaking of His covenant with it.  And those of the flock who “waited” on God (hoping and anticipating His promises), will know that He is God and this is His Word.  They are the “poor” and “needy”, who know that they must be fed with God’s staff called “Favor”.

You see, in the interpretive method of the Westminster Seminary professor, this prophecy of Zechariah would be appropriately limited to his own time frame and immediate context.  But that would effectively eliminate it from being applicable, in Jesus’ Own words, to the Church in Laodicea!  Jesus here quotes from His Own Words through that prophet (as we see Him so often do, for He IS the fullness of His Own Word in the older Scripture).  So the Church in Laodicea is a direct recipient of the judgmental language in the prophecy of a prophet who lived some three or four hundred years before The Christ was even born!

So, the language in the message to Laodicea is the same as the language from the prophet, because the AUTHOR is the same.  That Word was made flesh and dwelt among us, and it is peculiarly applicable in both contexts due to the fact that it is from His viewpoint rather than that of His creature’s.

So, in the light of Jesus’ message to the Church in Laodicea, which is in the specific context of Zechariah’s prophecy, let’s do a synopsis of all that we’ve learned from Scripture about wealth and prosperity.

First, God’s covenant with His elect people is administered with His staff called “Favor”.  Nothing will be withheld from those in Christ who “hold fast to His faith” and “keep the Word of His patience”.  Nothing by which He “favors” us is “evil”, for all coming from God toward His Own is for their “good”.  This world was pronounced “Good” when “The Word of God” called it into being.  And it is all meant for the good of those who He favors.

Israel was given the land of milk and honey and all of the wealth of the nations; and it was covenantally favored by God until such time as His patience and longsuffering with her unbelief and rebellion were proscribed and forfeited.

Second, Israel despised God’s Goodness and His beneficent generosity.  And God loathed the shepherds of Israel who shut the doors of His Holy of Holies to the covenant nation by turning His Word upside down.

Third, the princes, priests and doctors of law of Israel behaved and discharged their duties as if they deserved all of the wealth and prosperity that God had faithfully lavished upon them.  We call this “arminianism” today; but the idea that “God will bless us no matter what we do” was Israel’s reciprocal response to the “good” with which He blessed it.

Fourth, the bountiful, lush and luxuriant blessing of the new “Eden”, and the wealth of the land and the gold and silver of the nations, was acknowledged and reciprocated by unjust and villainous disparagement of the weaker and poorer of the nation.  That’s how they acknowledged it!  Many in this covenant nation were left in tenuous and depressing existence due to the injustice of the powerful.

Fifth, God’s intense fidelity to His covenant promises to this nation was met with abominable God-demeaning idolatry and harlotry.  Rather than all the nations admitting that Israel was the glorious city on the hill, blessed by God and faithful to God, Israel became a “hissing” to all the nations due to its idolatrous hypocrisy.

Sixth, rather than with a contrite and repentant heart, the shepherds of Israel responded to God’s gracious generosity with hostile arrogance and self-exaltation.  And so it engaged in contempt and disdain of the goodness and blessings that it had received directly from the hand of God.

And, seventh, gratitude and thankfulness, flavored with hope (anticipation) of God’s further promised goodness and faithfulness to come, was alien to this nation.  Rather than acknowledging that it was weak, flawed, poor, needy, inadequate and deficient, it considered itself as exceptional and worthy.  God had blessed a people of His Own free choice; and what He required of that people was acknowledgment of that favor by faithfulness in word and deed.

Well, these are the things that we must take to the text of Jesus’ message to the Church in Laodicea.

The first thing we see in the message, which is particularly appropriate to this Laodicean Church, is “The Amen”.  “The Amen”,,, says these things.

“Amen” is one of the most familiar words in the English language to most Christians.  But it’s a Hebrew word.  And the Greek word is transliterated from the Hebrew word.  And the Hebrew and Greek words are transliterated into English, and it’s rarely defined (just repeated).  Unfortunately many who repeat the word after prayers, and after responses in Church (such as the end of the Doxology), and at the point when somebody says something they like, regard it as indicative of how they feel!  “Yes!  I like that!  Amen!  My spirit feels good about that!”  “A…….MEN, brother!  ……..What you said!”

But the risen and enthroned Jesus Christ says to the Church in Laodicea that He is THE AMEN!  So, should the word express how we feel?  Or should this word have content grounded in the victorious Son of God!!!  And from Whose perspective ought we consider that content?

And, as usual, we go to the older Scripture, all of which is filled up in the Christ Himself, is His holy Word, and is a foreshadowing of Him.

In Numbers chapter five (which is too long for us to read right now), a woman who is accused of wrongdoing is to go before the priest and call down the curses of the Covenant if she’s guilty and lying about it.  And the “oath” she is to take is, “Amen, Amen”.

In Deuteronomy chapter 27 there is the beginning of the reiteration of God’s covenant with Israel.  This is that portion of the older Scripture in which Moses writes all of the blessings freely given to Israel, and all of the curses that befall Israel should they not obey God’s covenant.

Once it was in the promised paradise, half of the tribes of Israel were to stand on one hill, and the other half near on another hill.  Six tribes were to bless all the people with God’s covenant promises; the other six were to respond with the curses of the covenant should the nation not obey.

Listen as I read a few verses from chapter 27:

 

15) Cursed be the man that maketh a graven or molten image, an abomination unto Jehovah, the work of the hands of the craftsman, and setteth it up in secret. And all the people shall answer and say, Amen.

16) Cursed be he that setteth light by his father or his mother. And all the people shall say, Amen.

17) Cursed be he that removeth his neighbor's landmark. And all the people shall say, Amen.

18) Cursed be he that maketh the blind to wander out of the way. And all the people shall say, Amen.

19) Cursed be he that wresteth the justice due to the sojourner, fatherless, and widow. And all the people shall say, Amen.

20) Cursed be he that lieth with his father's wife, because he hath uncovered his father's skirt. And all the people shall say, Amen.

21) Cursed be he that lieth with any manner of beast. And all the people shall say, Amen.

22) Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say, Amen.

23) Cursed be he that lieth with his mother-in-law. And all the people shall say, Amen.

24) Cursed be he that smiteth his neighbor in secret. And all the people shall say, Amen.

25) Cursed be he that taketh a bribe to slay an innocent person. And all the people shall say, Amen.

26) Cursed be he that confirmeth not the words of this law to do them. And all the people shall say, Amen.

 

As you can readily hear, the “Amen” was the oath taken by all the people.

In Nehemiah chapter five, the prophet required the restoration of all lands, vineyards, olive yards, grain, oil, houses and money that had been unjustly taken from the people.  And all the assembly said “Amen”.

You see, the term “Amen” is an oath!  It is an oath with blessing and curse.  To say “Amen” is to take an oath to call down upon oneself the curses of God’s covenant should one not obey that covenant!

When this Church says “Amen” after singing the doxology; when we all say “Amen” after our prayer of confession; as we have an “Amen” after our morning prayer every Lord’s Day… we are all taking an oath before God concerning the content of those liturgical events – an oath to obey what we just said!

Here in verse fourteen, Jesus Christ says “The AMEN… says these things.  And, in so doing, He reminds this Church in Laodicea that those words in Numbers chapter five, and in Deuteronomy chapter twenty seven, and in Nehemiah chapter five are His words; and they are to know that those words refer directly to the One sending this message; and they are to understand that He is the One Who perfectly kept the oath before His Father.

And not only is He the “oath” Himself, but He is the faithful and true Witness to the oath!  And it is as the infallible and fully authoritative Witness that Christ bears convicting testimony against the Church of Laodicea.  He is the oath that this Church has taken; and He bears true witness against the Church of the curses that are due to those who refuse to obey the oath!

Jesus also says that “The Beginning of God’s Creation” says these things.  The Greek word is “Arche”, both the Origin and Ruler of all creation.

Colossians is the letter, you remember, that the apostle Paul said should be read in the Church in Laodicea.  Let me read for you just four verses concerning “The Arche” (The Beginning) from chapter one:

 

15) who is the image of the invisible God, the firstborn of all creation;

16) for in him were all things created, in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and unto him;

17) and he IS before all things, and in him all things consist.

18) And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.

 

Now, having already heard these words from the apostle Paul, this Church is now being directly confronted by The Arche, The Beginning, the One in Whom all things consist… they’re being confronted by The Amen, Who is the oath of the Covenant… they’re being confronted with the curses of the Covenant!

And He says to them, “I know your works, that you are neither cold nor hot; I would that you were cold or hot.  So, since you are lukewarm and neither hot nor cold, I am about to vomit you out of My mouth.”

Bearing “faithful and true witness” against His Church, Jesus alludes to the geographical and historical context.  Colossae, about ten miles away, was watered by icy cold streams flowing from towering mountains close by.  Where Hieropolis, about six miles away, was famous for its very hot mineral springs.  Laodicea, by pipeline, received its water from the hot springs from the closer city of Hieropolis.  And by the time it reached Laodicea, the water, full of minerals, was lukewarm and nauseating.  At Laodicea, the waters were neither hot for bathing nor cold for drinking (as in the other two cities).

The Church at Laodicea was to understand that the allusion to the water was an analogy.  And the analogy was this:  As the putrid, lukewarm water was nauseous (i.e. causing the inhabitants of Laodicea to be nauseated), so the “works” of the Church in Laodicea were nauseous, causing The Arche – The Beginning – The Amen - the Lord of the Covenant – to be nauseated!  It’s an analogy!!

And we’ve learned so many times in preaching through God’s Word that the analogies used are NOT the context; and they are not to be taken further than their purposes.

The context here in this message is threefold!  First, this wealthy city is filled with judaists who have subverted this Church from inside as well as outside.  Second, the works of this Church make Jesus sick!  And, thirdly, the text in Zechariah from which Jesus quotes!  And here it is again:

 

4) Thus saith the LORD my God; Feed the flock of the slaughtering;

5) Whose possessors slay them, and hold themselves not guilty: and they that sell them say, “Blessed be the LORD; for I am rich”: and their own shepherds pity them not.

6) For I will no more pity the inhabitants of the land, saith the LORD: but, lo, I will deliver the men every one into his neighbor's hand, and into the hand of his king: and they shall smite the land, and out of their hand I will not deliver them.

7) And I will feed the flock of slaughtering, even you, O poor of the flock. And I took unto me two staves; the one I called Favor, and the other I called Bonds; and I fed the flock.

8) Three shepherds also I cut off in one month; and my soul lothed them, and their soul also abhorred me.

9) Then said I, I will not feed you: that that dieth, let it die; and that that is to be cut off, let it be cut off; and let the rest eat every one the flesh of another.

10) And I took my staff, even Favor, and cut it asunder, that I might break my covenant which I had made with all the people.

11) And it was broken in that day: and so the poor of the flock that waited upon me knew that it was the word of the LORD.

 

You see, as in the context from which Jesus quotes His Own Word here to this Church, it was the three judaist shepherds of Israel who had closed the door to the temple of God for the people of Israel.  They no longer heard God’s Word, and, in their shepherds, they no longer saw truth and godliness from them – but only injustice, bribery, extortion , perversion ……and lives filled with unacknowledged prosperity.  The poor and the sick and the blind and the crooked and the demon-possessed SO needed the “Good Shepherd”.  And some waited on Him and hoped for Him.

And it was judaists and their long history in the false religion of judaism who had so influenced this Church that it had become content in its prosperity.  It no longer regarded itself as “in need” of the staff of favor from the Good Shepherd.  It no longer deemed itself as poor and needy and to be pitied – the “rescued” of Christ.  It was no longer full of gratitude for its undeserved security and prosperity.  It no longer lamented its former iniquity and profligacy and thereby rejoicing in the full benefits of the body of the risen Lord.  It no longer “waited on” (hoped for, anticipated) the promised benefits yet to come.  It was no longer vigilant in its watchfulness for the coming Parousia of the enthroned King of Kings.  And it said to itself, “I want for nothing”.

And, therefore, it was no longer “shepherding” the flock of Christ as true under-shepherds – but shutting the door of the new temple of Jesus Christ as did the abhorred three shepherds of Israel in Zechariah’s prophecy.

Having been deceived by the vain arguments of judaizing deceivers, this Church was content in its plenty; and it had forgotten from whence it had been rescued.  The Lord had given it its plenty, but there was no thanksgiving to the source of that prosperity.

We in this Church have much.  And we could be given much more in the body of our Lord Jesus Christ.  But be on guard, and don’t be deceived by it; and always be thankful to the Source of every good thing.  And never question our Lord as to how much you receive.

I leave you this morning with the words of the apostle Paul to the Church at Colossae, in which this Church in Laodicea is also mentioned.  From chapter two of Colossians:

 

1) For I would have you know how greatly I strive for you, and for them at Laodicea, and for as many as have not seen my face in the flesh;

2) that their hearts may be comforted, they being knit together in love, and unto all riches of the full assurance of understanding, that they may know the mystery of God, even Christ,

3) in whom are all the treasures of wisdom and knowledge hidden.

4) This I say, that no one may delude you with persuasiveness of speech.

5) For though I am absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the steadfastness of your faith in Christ.

6) As therefore ye received Christ Jesus the Lord, so walk in him,

7) rooted and built up in him, and established in your faith, even as ye were taught, abounding in thanksgiving.