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The Apocalypse

or

"The Day of the Lord"

The People on the Earth
(Chaps. 2 - 3)

7. THE SEVENTH EPISTLE
LAODICEA.
(3:14-22)

The Epistle to the Assembly in Laodicea is the last, as it is the most solemn, of these Epistles. All the Epistles cover, in a general way, the whole period covered by the book; but, they also mark special stages of the apostasy and of the tribulation. Laodicea marks the last stage. It is the final period immediately before chap. 19., when "the Judge standeth before the door" (verse 20. Compare James 5:9). The Old Testament illustrations are taken from the Minor Prophets, which cover the last period of the nation's history, and form the last testimony before the First Advent of Christ; because the same character will mark the period immediately preceding the Second Advent or the Day of the Lord.

The Structure is much more simple than any of the other Epistles, because the whole position at the period will be reduced to the very simple issue of allegiance to Christ or Antichrist.

3:14. And unto the Angel of the Assembly in Laodicea,* write; These things saith the Amen]    "Amen" is a Hebrew word (see 2 Cor. 1:20. Rom. 15:8), expressing that which is immediately added, "faithful and true." Compare Isa. 65:16.

* So G.L.T.Tr.A. WH. and RV.

the faithful and true witness]     See on chap. 1:5 above; and compare 19:11 and Ps. 89:37.

the beginning of the creation of God]     Reminding of the fact that by Him all things were created; and that by Him all things exist and all things consist (Col. 1:15-19). Before any created thing was formed, Elohim took created form in order to create; so that created beings might hold communion with the Creator, which they could not with God, who is "Spirit" (John 4:24). Thus He is referred to in Prov. 8:22-31. And thus He appeared to Adam (who was created in His image), and to the Patriarchs, and to Joshua as one who could be wrestled with and seen and spoken with. All believe that He assumed creature form specially for these appearances. It is only one step to further believe that this form was more permanent: that He took creature form in order to create, as He afterward took human form in order to redeem. (Compare the two songs of Rev. 4:11 and 5:9.) No other view so well enables us to understand how He could be called "the Beginning of the creation of God," or explain such passages as Prov. 8:22-31 and Col:1:15-17, "the firstborn of every creature" who was "before all things." This is all expressed in the words of the ancient Creed. "Begotten of His Father before the world; born of the substance of his mother in the world." He is therefore the Head of Creation, the great subject of which this book treats, thus reminding us here of its beginning, as it afterwards tells of its end, and of the New Creation of the New Heaven and the New Earth.

15. I know thy works, that thou art neither cold nor hot: I would that thou wert cold or hot.

16. Thus, because thou art luke-warm, and neither hot nor cold,* I am about to spue thee out of my mouth]    These words require no exposition. They explain with perfect clearness the condition of things among the remnant of the Jews in that day. The same result of unfaithfulness is not keeping the word and commandments of God is spoken of in Lev. 18:25, 28; 20:22, where the people are told that for such disobedience, the very land should spue them out. Compare Zech. 11:1-9, and Hos. 4:6-7.

* So G.T.Tr.A. WH. and RV.

17. Because thou sayest]     See [Laodicea — The Period of Judah's Removal] where these verses are compared with Hosea 2:5, 8, 9, and other passages from the minor prophets, which describe the very condition of things here referred to. We enlarged on this point in those pages, so as not to over-burden these running comments on the text itself.

I am rich and have become enriched]    Compare Hos. 12:8.

And have need of nothing; and knowest not that thou art the wretched one (Hos. 2:11; 5:15), and the miserable (Hag. 1:6), and poor, and blind, and naked (Hos. 2:3-10).

18. I counsel thee to buy of me]    When are the members of the Church of God, or, indeed, anyone in this dispensation, where all is of grace and of gift counselled "to buy" anything of God. We have "nothing to pay" and nothing to buy with; and can show no cause nor merit why we should have the slightest favour or blessing. Compare for the Dispensation of works Is. 55:1, 2.

gold refined in the fire (Mal. 3:3; Hos. 2:8; Hag. 2:8), that thou mayest be enriched; and white garments, that thou mayest be clothed, and that the shame of thy nakedness may not be made manifest]    The reference here is to Jer. 13:25, 26, and Hosea 2:3.

and eye-salve to anoint thine eyes, that thou mayest see]    Compare Is. 59:10.

19. As many as I love]    See Is. 43:4, and compare context. Also Deut. 7:8; Hos. 3:2; 11:4.

I rebuke and chasten]    See Hos. 7:12; Deut. 8:5; 28:20; and Prov. 3:12.

20. Behold, I am standing (lit., "I have taken my station") at the door, and am knocking]    The call is to the Wedding Feast of chap. 19:9, to which the parables pointed, especially Luke 12:35-38. The servants are exhorted to be "like unto men that wait for their Lord when he shall return from the wedding; that when he cometh and knocketh they may open to him immediately. Blessed are those servants whom the Lord when he cometh shall find watching. The coming is no longer spoken of as "near" — he is already at the door.

To the twelve Tribes scattered abroad it is written in view of his coming — "The judge standeth before the door" (Jas. 5:7, 8, 9). The nearness of the Lord as the "judge" is the warning conveyed by these words in the Epistle to the Assembly in Laodicea, and not the nearness of the Saviour in grace, or an invitation to sinners in this day of grace. Can anything be clearer than this? and can language be more incongruous as applied to any in this present dispensation.

if any one hear my voice, and open the door, I will come in to him, and will sup with him, and he with me]     It is in connection with the knocking just referred to in Luke 12:37 that the promise is given to the "servants" spoken of (not to the church). "Verily I say unto you that he shall gird himself and make them to sit down to meat, and he will come forth and serve them." Compare Matt. 22:2, 3; Luke 14:15; 22:16-18; Mark 14:25, and Rev. 19:9. This is the same watching which is spoken of in verse 39 as the watching for the coming as a thief.

21. To him that overcometh will I give to take his seat with me on my throne, even as I also overcame and took my seat with my Father on His throne]    This promise is seen fulfilled in 20:4. The session of the Lord Jesus is spoken of here as past. He is now from His seat and is about to come down in judgment to avenge the blood of His martyred saints. Hence Stephen sees the same "Son of Man, standing," Acts 7:56. Nothing proves more clearly the two thrones of which Scripture speaks. His Father's throne, on which He is now seated, and "the throne of His father David," to which Christ is the heir as David's Son and David's Lord (Luke 20:42). Compare Ezek. 43:7; Ps. 122:5. It is this throne which He will occupy when He comes in His glory. Luke 1:32; Acts. 2:30; Heb. 2:5; Matt. 25:31; Ps. 8; Dan. 7 and Rev. 20:4. There is a third throne spoken of in chap. 22:1, 3; but that is "the throne of God and of the Lamb," and is after the Millennium. The promise in 3:21 refers to the throne of Solomon. [See the Seventh (Laodicea)].

22. He that hath an ear, let him hear what the Spirit is saying unto the Assemblies]    Here end these seven epistles. And we feel that no one can thus read and study them without becoming convinced that they belong to another dispensation altogether; when "works" and not grace form the standing; and Israel and not the Church is the subject.

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