Revelation 3:14–22

3:14 The letter is addressed to “the angel of the church in Laodicea” (cf. comment on 2:1), a church self-satisfied and self-sufficient. This fits with the history of the city. It suffered an earthquake in AD 60 and declined imperial help since it was wealthy enough to rebuild itself. The city was renowned for its medical and textile industries (cf. 3:17–18), including its treatment of eye disease, and was also well known for its worship of Zeus. The church was not a faithful witness, but Jesus is faithful. He is God’s “Amen,” the faithful and true witness (cf. 1:5; 3:7; 19:11; Isa. 65:16). He lived his life for the glory of God. Even in his suffering he remained faithful, showing himself to be God’s anointed one. In declaring Jesus the “beginning of God’s creation,” John doesn’t mean Jesus was created by God or was a creature. Such a conclusion would contradict the many statements of Jesus’ divinity in the letter.¹ Instead, the point is that Jesus, as the “faithful witness,” was the “firstborn of the dead” (Rev. 1:5). By his resurrection he is the beginning of God’s new creation. Colossians 1:18 points us in the same direction, declaring Jesus to be the “beginning, the firstborn from the dead.” “Beginning” (archē) in Colossians 1:18 is the same term found in Revelation 3:14. In both instances, the point is that Jesus is the beginning of the new creation as the resurrected and exalted Lord. Such an affirmation does not deny or contradict that as the Son of God he is the eternal one, without beginning or end (cf. Rev. 22:13). Why does Jesus tell the church at Laodicea that the new creation begins with him? Because, as the one in whom God’s eschatological promises are fulfilled, he has the resources to grant them everything they need (cf. 3:18, 20). They are to come to Jesus so that he might supply what is lacking in their lives.

3:15 We expect a commendation of the church here, in line with the structure of the other letters, and it appears that such will follow, for Jesus says he knows their works. Any compliments are cut short, however, for Jesus says the church is “neither cold nor hot.” Laodiceans did not drink the water from the nearby Lycus River, for it was dirty and unfit to drink. An aqueduct brought water from hot springs 5 miles (8 km) away, but by the time the water arrived in Laodicea, it was lukewarm. Cold water from nearby Colossae was likewise lukewarm upon arrival in Laodicea. Hot water is a tonic, and cold water is refreshing, both representing what is good and pleasant. But lukewarm water is repulsive. Jesus wishes the church were “cold or hot.” He doesn’t mean “bad or good,” for both cold and hot water, as we have seen, are positive, symbolizing a life that is productive and invigorating. What brings Jesus’ reproof is that they are neither cold nor hot.

3:16 Once we understand the significance of hot and cold in verse 15, Jesus’ words in this verse make perfect sense. He wishes the church was either refreshingly cold or intensely hot, but instead they are nauseatingly lukewarm. They have lost their spiritual tonic and fervency. Jesus will treat them, unless they repent, as one would react to lukewarm water: he will spit them from his mouth. We are reminded of how the Canaanites were “vomited” out of the land for their evil (Lev. 18:25, 28). The picture of Jesus’ spitting people out of his mouth is shocking, but it represents the truth that Jesus would have nothing to do with the Laodicean church if it remained in its current state. They had no warrant for assurance of salvation if they continued along the path they were walking.

3:17 The true condition of the Laodicean church was not reflected in their self-perception—they were convinced that they were doing well (cf. Hos. 12:8; 1 Cor. 4:8). The city was economically prosperous, and the church believed they were flourishing spiritually as well. They thought they had arrived, that they didn’t need anything. They characterized themselves as spiritually rich, and certainly didn’t think they were lukewarm. Jesus’ words must have come as a shock, intended to puncture their complacency (cf. 1 Cor. 4:8). The words are piled up to unmask their weakness: wretched, in desperate need of mercy, poor, blind, and naked. The city was known for its medical facilities, especially concerning eye disease. But they couldn’t perceive that they were spiritually blind and naked (Rev. 16:15), that the “emperor wore no clothes.”

3:18 Jesus advises the church as to what to do in their desperate situation. Since the city was famous for its wealth, textile industries, and medical expertise, Jesus applies these matters to the spiritual health of the church. Since they were spiritually poor, they needed to buy gold from Jesus to become wealthy (cf. Isa. 55:1–2). They were seeking wealth in the wrong place—material prosperity—when they should have been finding their wealth in Christ. They needed to purchase white garments from him to cover their nakedness, which could stand for their idolatry in loving the riches of this world (Isa. 47:3; Ezek. 16:36; Nah. 3:5). The beautiful and expensive garments made in Laodicea, renowned for its black wool, didn’t truly cover them. Similarly, Jesus has salve for their eyes so that they can truly see. The point of all three illustrations is that the believers need to depend upon Jesus for everything, to humble themselves and realize that they cannot accomplish anything on their own.

3:19 Jesus’ words don’t come from hatred, nor are they harsh. They are words of love, for true love reproves and disciplines. Hebrews notes that the “Lord disciplines the one he loves, and chastises every son whom he receives” (Heb. 12:6), just as a father reproves his son in whom he delights (cf. Prov. 3:12). The believers must respond to such fatherly admonitions and reproof with zeal and repentance. No halfhearted response will do. The matter is urgent, and the spiritual life of the church is in critical condition.

3:20 The gravity of the situation is communicated by another illustration. Jesus is standing at the door of the church and knocking. It is as if they have left him outside their lives and conducted their affairs without him. The believers must hear his voice, which requires repentance, and open the door to him. If they do so, he will sit down and feast with them. Perhaps the meal in view here is the messianic banquet of the end time (Isa. 25:6; Luke 22:30; cf. Rev. 19:9).

3:21 Jesus returns to a theme we saw in the letter to Pergamum (cf. comments on 2:26–27): Those who overcome will rule with Jesus. The reign of Jesus is shared with all his saints, all those who belong to him. Jesus himself is the model for believers, for he overcame through his faithful witness (cf. 3:14) and thus was exalted and sat down at the right hand of the Father, to rule with him. So too, the Laodiceans must be faithful and humble, for only the faithful and humble will be exalted.

3:22 The bracing message here isn’t limited to the Laodiceans but captures the message of the Spirit for all the churches. Every church is liable to the same errors as the church at Laodicea.