Christ's Greatness in the Epistle to Laodicea (continued)

by A E Bouter

Summary of Christ's counsel for Laodicea

The true Counsellor suggests that we buy three things from Him: (1) purified gold, (2) white raiment and (3) eye salve. Moreover, our Lord indicates the purposes He has in mind for the ones He counsels:

(1)  a renewed appreciation of the glory of God, or obtain­ing true riches;

(2)  a renewed appreciation of our position in Christ; as God has clothed us with Him we need to grasp what this means for our daily practice;

(3)  a renewed appreciation of the ministry of the Holy Spirit, combined with gaining insight in the Word of God (see e.g. Psa. 19:7ff; Luke 24:45).

Christ as Merchant

We already noticed that Christ's greatness is presented in many different ways, in various contexts and for a variety of purposes. The Laodiceans needed to be brought back to their senses (instead of being so much taken up with themselves), so that they would appreciate Him all the more. There are several references in Scrip­ture in general, as well as in Revelation in particular, to Christ as the great Merchant, besides His qualities as the true Kinsman-Redeemer, Bridegroom, King, Priest, Prophet, Judge, etc.

A merchant is someone who sells and buys in order to make a profit. As far as the Lord is concerned, He sells all that He has, in order to buy the field (Matt. 13:44). The field is connected with Israel and the ways of God (Rom. 11:33-36). The Lord gave up all His rights as Messiah when He was on earth (Phil. 2:5ff), but it was to establish His kingdom on the new and better foundation of His death and resurrection, and not on the basis of the carnal desires of the people.

With regard to the pearl, the verb is in the past tense (sold, Matt. 13:46), which may be a reference to the determinate counsel of God to have the pearl-symbolising the believers from among Jews and Gentiles-in the kingdom today. However, with regard to the church He not only gave all that He had (as He did for the pearl which, although it speaks of the assembly, is connected with the kingdom), but He gave Himself (Eph. 5:2, 25f, Gal. 2:20)!  Comparing these passages we may say that as a Bridegroom the Lord went further than He did as a Merchant. In Matthew 13 the Lord had not yet referred to the church, so that He could not mention yet that He was going to give Himself.

I would like to give another reference in the context of our study of Revelation 3:18, namely Song of Solomon 3:6: "Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?" The powders would refer to pleasant features that characterise the Bridegroom (who is also the Merchant), and which are now available to the Bride, that she may be characterised by these qualities (cp. Phil. 3:9f; Eph. 3:17), which she has learnt from the Beloved during the wilderness journey (Deut. 8:2; S. of S. 1:12-14; 4:13f; 8:5).

Is it not remarkable that Canaan (meaning trafficker) and Babel or Babylon (meaning gate to God-the gods of pantheism-and also confusion), together with other cities or nations, are often mentioned in Scripture in the context of buying and selling?  However, with them it is to enrich self, to glorify self, instead of showing the features of the true Merchant. We are living at the end of the dispensation and in view of the Lord's imminent return (Matt. 25:1-13), the precious things that He has to sell are indispen­sable. How can we avail ourselves of these vital things?  Through personal transactions with the Seller. Are we willing to pay a price?

Buying and selling

There are seven things that we are to buy, which we should make spiritual efforts to acquire. In these cases our responsibility is stressed, not to buy with silver and gold, but to make a spiritual effort; whereas on God's side, He gives in sovereign mercy and grace:

Only when we follow His counsel will we be able to be a blessing to others, as we find in Proverbs 11:26: "He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it." Or the example of Lydia in Acts 16:14: "And a certain woman named Lydia, a seller of purple, of the city of Thyatira, who worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul." She became a blessing for others as she opened her house to Paul and those who were with him (Acts 16:15, 40).

God's true gold

 The first[1] of the almost 500 references in the Bible to gold is in connection with the garden of Eden where we find four rivers, the first of which "compasseth the whole land of Havilah, where there is gold" (Gen. 2), in redemption (esp. Ex. 25-40) and in restoration (Ezek. 43ff; Rev. 21f). "And the gold of that land is good" (Gen. 2:11f ). Why does the Lord counsel Laodicea to buy gold?  Is it not that they are in need of a renewed sense of the glory of God and also of a deep impression and appreciation of the One who is pres­ently on the throne, exalted at God's right hand, crowned with glory and honour (cp. Heb. 2:9f; 9:4f)?  Why does the Lord speak about refined or purified gold?

I suggest that the Christians in Laodicea had lost the simple eye and undivided heart for God, and had mixed the things of God with the things of the world and of the flesh. How we need to be over­comers with golden crowns (Rev. 4:4), following Paul's example, who was motivated by a burning desire to please God, to be in harmony with the gold, with the throne of God and with His Word (see e.g. 2 Cor. 1:19f; 4:5f, 15; 5:9; Eph. 5:9f; Psa. 12:6; 19:7-11)!  The Lord wants us to maintain the true, pure gold standard

Furthermore, this refinement refers to a process through which God leads us and by which He forms us for Himself. Let us compare this with the experience of Daniel's friends in the fiery furnace (Dan. 3), and with the activities of the Lord as Judge and Restorer of the future remnant (Mal. 3:1-3), as well as with Paul's remarks in Romans 5:3 and 8:28 for us today. The Lord wants to wean us from man's glory and self-pleasing, in order to bring us to our knees in the presence of His glory (see also Isa. 6; Jer. 1; Ezek. 1; Dan. 10; Acts 9; Rev. 1).

Thus He is transforming us, through trials and tribulations[2], to make us more conformed to His own image, like the silversmith does, who stops the refining process the moment his face is reflected in the silver (cp. 2 Cor. 3:18; Eph. 5:26f; Phil. 3:20f).

The pure gold in Scripture refers to God's own glory, as we see for instance in the ark and other utensils of the tabernacle, where the word pure is repeatedly added to the word gold. What can we learn from this in the context of our studies?  Is it not that God wants us to be pure, because He is pure (1 Pet. 1:16)?  That is why He uses this refining process,[3] because He will never give up His standards, or His purpose. Are we in harmony with the golden throne?

True riches

In this way the Lord brings us to reality. Instead of claiming things, in arrogance and pretension (Rev. 3:17), we will be in harmony with the greatness and the glory of God ("that thou mayest be rich," 3:18).

Was this not Paul's exercise, in writing his letters, about the glory of the Lord (2 Cor. 3:18), about the riches and wisdom in Him (Col. 2:9), and about the greatness of His Person and work (Hebrews)?  God's purpose for the believers is to bring them to reality and thus to worship the Lamb, to have fellowship with the Father and the Son in true liberty and joy (1 John 1:3f).

Already the patriarch Job understood that literal gold is not equal to those riches: "And unto man he said, Behold, the fear of the Lord, that is wisdom: and to depart from evil is understanding" (Job 28:28). This is being "rich toward God" of which the Gospels speak (See e.g. Luke 12:21, 33 and Matthew 6:19f)

I refer to Romans 9:23: "That He might make known the riches of His glory on the vessels of mercy, which he had afore prepared unto glory" and to 1 Timothy 6:17-19. Romans 9:23 underlines God's side, the other passage man's side and responsibility. Two more passages: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ" (Eph. 1:3). "For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich (2 Cor. 8:9). These are true riches: in God, the Father, and in our Lord Jesus Christ!

White garments

There is another topic that the Lord as the great Counsellor and Merchant refers to. The believers in Laodicea were boasting in their own garments; literally, because of their clothing manufactur­ers in black wool, and morally in their self-righteousness, in man's glory. Therefore, the Lord in His wisdom as Counsellor, but also as the righteous Judge before whom nothing can be hidden, speaks about the need for real adornment (versus nakedness) and pure testimony expressing His glory (versus man's glory). As with so many things in Scripture, the first indications of clothing are found in the book of Genesis

The sinner needs to be clothed (see Gen. 3:21), as well as the believer (Gen. 28:20; Isa. 61:3, 10f), but in the context of Revela­tion 3:18 the garment has the sense of practical righteousness, i.e., righteous acts instead of self-righteousness and complacency. It means a fresh realisation and appreciation of our position in Christ Jesus, the Beloved (Eph. 1:6). This type of clothing also implies a practical harmony with features we find in God and in Christ, who is clothed with majesty, strength and glory (Dan. 7:9; Rev. 1:13; Isa. 59:17). We find this harmony as a kind of response illustrated in the garments of the king's daughter in Psalm 45:13 and in the garments the virtuous woman makes and wears in Proverbs 31. A striking Old Testament parallel with Laodicea's need for pure clothing is found in the high-priest Joshua, just returned from Babylon (Zech. 3:3-5). White raiment is the appearance or display and testimony of true overcomers (cp. Rev. 3:5 and 4:4; also 7:9-17[4]).

Let us not be confused: great Babylon has a counterfeit display, an imitation of this righteousness (Rev. 18:16). The ulti­mate fulfilment of God's thoughts in this respect will be when the bride, the Lamb's wife, will be clothed in "fine linen, bright [and] pure; for the fine linen is the righteousnesses of the saints" (Rev. 19:8, J.N.D. Trans.).

After the manifestation of the saints before the judgment-seat of Christ (2 Cor. 5:8-10) this garment will be given to her. It will be the public expression of what God has worked out in testimony morally in us, as was seen in perfection in Christ here. For the present, we are exhorted to put on Christ (Gal. 3:27), to put on the new man, which is Christ as He is now displayed in the saints (Eph. 4:24; Col. 3:10-14), and to be clothed with humility (1 Pet. 5:5).

"That the shame of thy nakedness may not be made manifest"

In the Hebrew there is a remarkable link between the word naked (Gen. 2:25) and the word subtle or crafty (Gen. 3:1). Before the fall Adam and Eve were innocent, but not righteous (which we are now by the grace of God). In other words they had no inward protection against Satan's wiles, whereas the believer today has the armoury of God made available to him (Eph. 6:13ff). Clothed with Christ we are able to withstand the devil and ultimately we will be completely beyond his reach (Rom. 16:20; Rev. 19ff)

In the New Testament the word naked(ness) sometimes refers to poverty or to missing the upper garment. Passages like 2 Corinthi­ans 5:3 are better understood when we realise that there is a change in outward conditions suggested by the change of the upper garment. Hebrews 4:13 clearly shows that no matter what garments we have, God sees through them and addresses the reality of things, not their outward appearance (cp. 1 Sam. 16:7). Was this not the problem with Laodicea (Rev. 3:15-17), that there was an appear­ance that did not represent the inward reality?  Therefore in God's government the great harlot will be made naked and stripped from all pretensions (Rev. 17:16), whereas the one who watches and keeps his garment is called blessed (Rev. 16:15). If this applies to the believers who will go through the great tribulation, how much should it challenge us as to our practice today, to watch and to keep!  Was there not a lack of vigilance (watch) and faithfulness (keep) in Laodicea

The word nakedness occurs twice more in the New Testament. In Romans 8:35 it is linked with wilderness conditions, but there the believer is clothed with Christ and led by the Spirit, in contrast to the practical condition of Laodicea. The other reference is found in 2 Corinthians 11:27, in the list of trials the apostle Paul gives demonstrating how morally he had been watching and keeping, although literally sometimes in an outward condition of nakedness

The word "shame" is found in Luke 14:9 where it is clearly linked with unjudged pride. In 2 Corinthians 4:2 Paul declares he has rejected the hidden things of shame, deceit, falsehood and pretension (things of which the Laodiceans were guilty). Refusing to judge themselves, enemies of the cross of Christ, some in Philippi were under this verdict: "Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things" (Phil. 3:18f). In contrast to this, may we follow our Lord's example: "run with endurance the race that lies before us, looking steadfastly on Jesus the leader and completer of faith: who, in view of the joy lying before Him, endured [the] cross, having despised [the] shame, and is set down at the right hand of the throne of God" (Heb. 12:1-2). The word shame here implies rejec­tion by the religious world (cp. Heb. 13:13)


 [1]The first time we find something in Scripture it is always a basic indication of its significance.

[2]Christians will not go through the Great Tribulation, but there is a moral parallel.

[3]In the Greek text the words for fire and refining or purifying are closely linked.

[4]Is it not wonderful to see those multitudes of overcomers who will go through the Great Tribulation, in practical harmony with God on this earth in the realisation of His presence (before the throne of God, Rev. 7:15). Furthermore they are seen in practical accord with the Lamb and as being conscious of the value of His blood. If those believers realise the presence of God and the value of Christ's blood, how much more should we be characterised by these things today!

Christ's Greatness in the Epistle to Laodicea (5)

 We have seen that the Lord in His counsel to Laodicea not only presents the remedies, but also underlines the goal or purpose of His recommendations, so that the desperate needs of the Laodiceans (wretched, miserable, poor, blind and naked) may be met.

Three keywords

The keywords in the Lord's counsel in Revelation 3:18 are rich, clothed and see. We find in these words the following moral order:

a)     God is to be put first, so that there may be a renewed apprecia­tion of His greatness and glory (rich);

b)    the believer is restored, with a renewed consciousness of his position in Christ (clothed);

c)     the believer functions, having renewed insight with divinely-given faculties of perception (see).

In connection with these three things we notice that:

a)     firstly, the Trinity is involved in this concept and work of recovery. In the refined gold that we need to buy from our Lord Jesus, there is an emphasis on the divinity of Christ, the Eternal Son, and on the Fatherhood of God, who is the Originator of the plan of salvation and of the eternal purpose;

b)    secondly, the work of Christ, its value and results, are freshly before the conscience and heart of the backsliding believer(s), with a view to restoration;

c)     thirdly, the focus is on the Holy Spirit and His ongoing work, in the context of which the (renewed) believer obtains the right perception of things.

The conclusion of this process of healing is found in verse 19, coupled with an appeal and an exhortation, followed by an invita­tion in verse 20. Let us try to enter into some of the details.

The eyes

Concerning the last clause of Revelation 3:18, I mention that the word eye or eyes is found about 100 times in the Greek text of the New Testament. The verb blepo translated as to see occurs 132 times. The importance of the right kind of seeing, not only physi­cally but also morally, is evident. Let us quote some verses:

In John's Gospel we read that the Son sees the Father working: "The Son can do nothing of Himself save whatever He sees the Father doing: for whatever things He does, these things also the Son does in like manner" (John 5:19). This is one of seven proofs the Lord gives there for the co-equality of the Son with the Father. In applying the passage to the believer today we suggest that this is the way God wants us to see. It implies a change of seeing (and of thinking or mentality) which is illustrated in the healing of the blind man (John 9:7, 15, 19, 21). At the end of that chapter the Lord gives the application for His contemporaries (John 9:39, 41). In John 11:9 He lays down a general rule: "If any one walk in the day, he does not stumble, because he sees the light of this world." However, there is a difference between the way we see now and the way we will see when we are with the Lord (cp. 1 Cor. 13:12; 2 Cor. 4:18; 1 John 3:2).

The verb used in these passages is often linked with responsi­bility. In Acts 28:26 Paul underlines Israel's failure to see (cp. Rom. 11:8ff). Often Scripture emphasises the responsibility of believers to really see, the verb to see sometimes being translated as take heed.

Anoint and see

In order for the Laodicean Christians to see, the Lord counselled them to buy eye salve from Him and anoint their eyes. The need for personal transactions, in the context of a close relationship with Christ, together with the practical application of His resources, is thus placed before them.

The word eye salve[1] is found in this passage only and is derived from a word used for a kind of cake; a preparation composed of various materials and applied as a remedy for tender eyelids. However, the idea of anointing is well-known in Scripture. Did not God indicate with the anointing that He had selected the priest, prophet or king that was to be anointed?  The Lord is unique and as the Word that became flesh He is not to be compared with anyone else. On the other hand, God finds His pleasure in putting His Son in the company of others (who are called His "companions," "My brethren," etc.), and publicly declares that He has found His delight in Him, the Firstborn among many brethren and the Firstborn from among the dead. In anointing Him God affirms His pleasure in Christ, setting Him apart for a special task.[2]

Does the Lord Jesus not indicate to the Laodiceans that they should fall into rank, as it were, in order to get "in line" with God's Anointed?  How sad to see that this word anointed is sometimes abused by referring to "anointed" speakers or prophets when the men or women concerned evidently represent the first order of things that God has replaced by a new order connected with Christ![3] (1 John 2:20, 27). The Lord's counsel for eye salve is inseparably linked with what follows: the exhortation to repen­tance, the appeal for spiritual exercise and zeal, and the invitation to make room for Him (Rev. 3:19ff.).

"That thou mayest see"

Let us think for a moment of the tremendous change that took place in a "blind" Pharisee when and after he had seen the Christ of God. If there was one who could boast in the competency of the human mind, in Jewish religiousness and in well-intentioned zeal for God (but in reality against Him) it was Saul of Tarsus. This man started to see things as they really are according to God because it had pleased God to reveal His Son in him (Gal. 1:15-16).

With reference to ourselves, this is also the only way that we can see-when He is in us and we abide in Him. In the Book of Acts alone we read of seven visions which Paul had. Does this not show how only God can give this kind of unction?  May the Lord give us spiritual insight to see things as He wants us to see them. We should not boast in visions,[4] but being led by His Spirit, follow in the footsteps of God's Anointed in all lowliness (Eph. 4:2-3).

A new way of seeing: a transformation

The counsel and remedy the Lord gives is, I suggest, in view of bringing the individual believer in Laodicea back to a Philadel­phian condition (see further the paragraph be zealous). In Philadel­phia the Lord is known as the great Speaker (who communicates God's thoughts to the believers, Rev. 3:7ff.), and as the great Writer (who makes God's thoughts effective in the believers,[5] Rev. 3:12). In other words what the Lord has in mind for the Laodicean believers is that they may be transformed from their condition of apathy into a renewed spiritual state with which the Lord can be pleased. This transformation affects three different areas which are intimately connected with each other:

The great Healer

The Lord Himself is our model and incentive for such a transfor­mation, which may and should take place now in moral power. Mark 9:1ff. illustrates this change and Paul describes it from his own experience as an encouragement for believers (2 Cor. 3:18; 4:4ff; 12:9). The ultimate and lasting effects of this transformation will be displayed at the marriage supper of the Lamb when the bride, the Lamb's wife, will be "clothed in fine linen, bright [and] pure; for the fine linen is the righteousnesses of the saints" (Rev. 19:8). Then Christ will be displayed publicly and perfectly in her, whereas this can only happen morally today (cp. Eph. 1:22ff.), and only in a measure because of our weaknesses and failures. Never­theless in this passage we see Christ not only as the Doctor who diagnoses the illness of the patient, but also as the true Healer who presents the remedies, applies them and makes them effective.

To sum it up briefly:

[1]Laodicea had a famous school of medicine; and a special ointment known as "Phrygian powder," famous for its cure of eye defects, was either manufactured or distributed there, as were ear ointments also (EBC XII, 456).

[2]Acts 10:38. David was anointed three times and is a well-known type of Christ.

[3]Only then will we benefit from the anointing or unction given from the Holy One.

[4]The signs and wonders, including special visions, were limited to the early days of the Christian testimony. When the Word of God was completed, all the needed resources were available in it and through it, to be used in the power of the Spirit of God. It is not my intention to limit God in the exercise of His power, but to respect His dealings and ways and to obey His instructions. The great counterfeiter uses signs and wonders to lead people astray (cp. 2 Thess. 2:9ff.).

[5]This is similar to what we read about Paul in Galatians 1:16, "to reveal His Son in me" and "God's word, which also works in you who believe" (1 Thess. 2:13).

"I rebuke"

The Lord in His love challenges, corrects and transforms. The Lord's approach is not one that we sometimes follow, namely either just to punish and (try to) get rid of the problem, or to ignore it. No, the Lord is moved with compassion and wants to restore His assembly in Laodicea to first love. As the great Educator He is concerned to bring about a real change in us. In order to do this He first convicts us, so that we not only see what is wrong but are also convinced that correction is needed.

The discipline He has in view produces a renewal in accord with His rights (2 Tim. 3:16). That is why I used the word trans­formation earlier. In the exercise of discipline the Lord maintains a wonderful balance between grace and truth, love and light, right­eousness and the care of love. So it should be in actions of discipline for which the local assembly is responsible or in the circle of the family.

Some examples in different contexts

In Hebrews 12:5ff this process of discipline is applied to bring us into practical harmony with the Father. He wants us to be exercised by His discipline (not fainting, nor rebelling, nor despising it). In the setting of God's assembly it is much better that conviction (reproof, rebuke) takes place in private than that it becomes a matter of public discipline (like 1 Cor. 5). Let the Word of God be applied, as in the seven points which Hebrews 4:12f clearly demonstrates, that there may be recovery before such public discipline becomes necessary. This type of conviction[1] is illustrated in Nathanael whose state of self-judgment was acknowledged by the Lord when He said to him: "Behold an Israelite indeed, in whom is no guile!" (John 1:47). In the extreme case of Hymenæus and Alexander, where blasphemy was involved, Paul exercised his apostolic authority and placed them outside the assembly. Even this action had their restoration in view-that they might learn the awfulness of their blasphemy and be corrected (1 Tim. 1:20).

John the Baptist acted in the way of righteousness in convicting king Herod, but this ultimately led to John's death, because in this world "every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved" (John 3:20; cp. Eph. 5:13). The only One who never needed to be convicted was our blessed Lord (John 8:46)!  In our day the Holy Spirit has the task of bringing demonstration to the world of sin, righteousness and judgment (John 16:8), i.e., He gives a convincing proof or demon­stration, so that one is convicted. Does this not show God's right­eousness?  Even on the great white throne the Lord Jesus as the righteous Judge will give convincing and convicting proof from the books (Rev. 20:11-15), so that every condemned unbeliever will be convicted of God's righteousness (Jude 15). Consequently, the lake of fire will be such a terrible place, as those who will be there will remain under the conviction of God's righteousness, their conscience always reproaching them. How much better it is to be convicted today (Rom. 3:20) as a repentant sinner (1 Cor. 14:24), or as a repentant saint.

The woman at the well gave evidence of this conviction when she said, "Come, see a man, which told me all things that ever I did" (John 4:29). After Peter's message on the day of Pentecost many of his fellow-Jews were "pricked in their heart" (Acts 2:37), which showed that the Word had its effect. In a similar way the Lord desires that His Word may have an effect on us. Thus we have an objective standard for this conviction. In other words, it is not because of an imposing personality, particular choices or individual inclinations, that one is convicted according to God. Rather, it is through and according to God's Word (Heb. 4:13f; cp. also James 2:9). Not only is this Word to be applied to us for correction (2 Tim. 3:16), we also have to apply it to others, following Titus' and Timothy's example (Eph. 5:11; 1 Tim. 5:20; 2 Tim. 4:2; Titus 1:9, 13; 2:15). Here prophetic ministry comes in.

Prophetic ministry

Although this is a topic in itself, I would like to underline that the Lord Jesus, of course, is the true Prophet, the prophet par excel­lence. He is always first, pre-eminent, supreme. My impression is that the two concepts of reproving (rebuking, convicting) and discipline (correction) are united in prophetic ministry. In other words, it is negative in exposing what is wrong, and it is positive in providing means of correction so that there may be restoration. We could give many examples. I would like to refer to the prophets in the Second Book of Chronicles. They prophesied in days of revival, which is the great characteristic of the book. When there was departure, they acted on behalf of God, testifying with recov­ery as the objective. In some cases the prophetic voice was rejected and put to silence, though what was prophesied came to pass anyway. On a few occasions it had a direct impact when the king and his subjects took heed to the Word.

In the days of Christ on earth, John the Baptist represented the old order which pertained before the coming of the King and Bridegroom. Nevertheless, the Lord called him the greatest born among women, because as a true prophet he presented the King to the nation of Israel. Prophetic ministry presents the Lord and His rights to the people of God, so that there may be repentance and the formation of true disciples (true followers of the King).

When later God introduced something entirely new, He again sent prophets, this time of a new and different order (Eph. 2:20; 4:11; Rom. 16:26-"the Scriptures of the prophets" or "prophetic writings"). Today those prophets are no longer on earth, although we may still benefit from their ministry, as we also do from the "old" order of prophets. However, that character of prophetic ministry, when the mind of God is brought out from the Scriptures under the guidance of the Holy Spirit, for a specific need and moment, continues to be exercised. The Lord speaks today through some who have such a gift (sometimes sisters in private; sometimes brothers in public or in private), not by adding to the complete and inspired Word of God, nor by placing other sources of authority besides the written Word of God, but through His Spirit, using the Word and the gift of prophecy (1 Cor. 12-14; Rom. 12:3-6; 1 Pet. 4:10f).

Today prophetic ministry focuses on the introduction of Christ among His people, similar to Samuel's ministry (1 Sam. 16:11-13), that He may have "the first place in all things" (Col. 1:18, J.N.D. Trans.). Furthermore, the formation of Christ in the believer, simi­lar to Paul's service to the Galatians (Gal. 4:19), is an aim of prophetic ministry. One has to be close to the Lord in order to be used for such a ministry. In closing this paragraph, I suggest that the focus in Revelation 3:19 is first on the Lord, presenting Himself as the great Prophet to His failing people. Secondly it is on features to be formed in His people, so that their concern is to respond to the Lord's own desires. They respond to His voice (v. 20), and are fit vessels for the Master's use.

[1]Show (someone his) fault or error, convince (someone) of (his) fault or error; show (something) up for what it is; prove guilty, condemn; rebuke, reprove.

Christ's Greatness in the Epistle to Laodicea (5)

 "Discipline"

We have already seen that the Lord's rebuking, reproving and convicting has restoration, revival, and renewal in view. The verb "discipline" is closely linked in the Greek text with words like instruct and train. Joseph, in his dealings with his brothers, is an excellent example of the wisdom expressed in this godly discipline, treating them in a harsh way, yet in tender love (Gen. 42ff). Here, One presents Himself to Laodicea who is greater than Joseph and all his wisdom!  In a general way we can learn a lot from Romans 9-11 with respect to God's dealings with Israel. That passage pres­ents principles of His governmental ways that are applicable to us today and ultimately will bring glory and honour to Him. Do you see the link with Laodicea?  It is in the context of utter failure that we see the glory of the Lord, and this is also the case where disci­pline is necessary.

On the one hand, because of failure, there must be punishment based on righteousness, but it is for correction and restoration. On the other hand discipline is rooted in love and is intended to lead us into practical harmony with God's holiness and righteousness (Heb. 12:10-11; 2 Tim. 3:16). It is this kind of discipline that the Lord has in mind for Laodicea. In this context I refer again to 2 Timothy 3:16 which speaks of the Scriptures as God-breathed and profitable:

(1)  for teaching (the objective presentation of the truth)

(2)  for reproof (conviction of wrong)

(3)  for correction (to straighten out, to adjust)

(4)  for instruction in righteousness (building up and establishing)

In 2 Timothy Paul connects this last point with the Lord Jesus. In other words, this instruction in righteousness makes people walk in harmony with the rights of the Lord in the very scene where He is rejected. We should respond to and respect His rights, with regard both to the kingdom of God and the assembly of God.

Such instruction, chastening or discipline, is needed individu­ally (2 Cor. 6:9) and collectively (Heb. 12:5ff), in the family (Eph. 6:4)[1] and in the local assembly (1 Cor. 11:32). The extremely harsh but necessary treatment under direct apostolic authority (1 Tim. 1:20) does not exist today. Discipline or chastening has always as its purpose the restoration of those under discipline (2 Tim. 2:25). Is such discipline and instruction not needed by Laodicea and by us as well?[2]  All this is summed up in a marvellous way in Titus 2:12: "the grace of God. teaching us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world."

In the Old Testament we find an intimate correlation between chastening, discipline, rebuke and teaching, as well as a connection with a principle that we will discuss later: "As many as I love, I rebuke and chasten" (Rev. 3:19). We quote Deuteronomy 8:5, "consider in thine heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee." In the Septuagint the word "chasten" is the same as used in the New Testament for instruct, teach and discipline. The context shows that God uses wilderness experiences to teach His people, even when this implies being made subject to discipline and chastening. In this connection it is remarkable that the claim of the Jews to be teachers was invalid because their condition was not in agreement with this position (Rom. 2:20). Is this not similar to Laodicea's case?  Moreover, 2 Timothy 2:23 uses the same root-word in the negative ("ignorant" or "unlearned"), which indirectly shows that we need to be subject to the Teacher to really learn in God's school. It is not a matter of simply sharing information, apart from submission, obedience and moral values, as in a school or college today. In God's school we only learn when we have the right attitude (Deut. 8).

The great Teacher

Let us think more about Christ, who is the wisdom of God (1 Cor. 1:24), and greater than Solomon and his wisdom (Matt. 12:42)!  He is the One who instructs, teaches and corrects. According to 1 Corinthians 2:15 Christians should be spiritual believers who are able to apply this divine wisdom in everyday situations (see Col. 1:9; James 3:17). How we need to humble ourselves. In this respect we can learn from our Lord who said: "I am among you as He that serveth" (Luke 22:27). How gracious our Lord is to present Himself as the great Teacher, even to Laodicea.

Instructor, Tutor

This is a vast area of study, linked with many words and concepts in Scripture. As God instructed His people on earth from the heav­ens (Deut. 4:36), so He does today, although our relationship is much more intimate and blessed and we have the indwelling of the Holy Spirit. Being God's son (Ex. 4:23), Israel was taught by His good spirit (Neh. 9:20). The verb used here is from the same root as the word Maschil in the instruction psalms. God is teaching His own now in secret (cp. Psa. 32:8), before He teaches the nations publicly in a soon-coming day (Psa. 2:10). He is teaching so that His own features may be reproduced, as illustrated in the parable of the farmer (Isa. 28:26). Israel has refused instruction (Jer. 17:23), but what about Laodicea?

Daniel 11:33 and other passages like the instruction psalms, show that God is going to use "the wise" (Maschilim) in days to come, before the millennial reign. This divine wisdom will come to fruition in them and they in turn will be used by God to instruct many others. This is also the New Testament idea (2 Tim. 2:2; 2 Pet. 1:10-15). A generation is taught to instruct the next one (cp. also Matt. 13:52 with respect to discipleship and the kingdom of God). The challenge that we face today is one of the utmost importance: are we taught by God so that we may be used by Him to teach others?  The Word of God presents the most wonderful Person to us:-our blessed Lord. The Word of God also works in us so that when we appreciate what the Spirit of God sets before us we may be used in turn to present something of Christ to others. Are we ready?

Instruction psalms

These fourteen psalms provide spiritual lessons from our great Teacher and are one of a whole range of means He uses to teach us from the Old Testament. Literally and prophetically they do not relate to Christians, but morally we may identify with them. This is under the condition that we do not place ourselves positionally under the law of Moses, as those were who wrote the psalms. It is God's desire that the wisdom that marked Christ in His days on earth, should characterize the believer today.

These psalms present the wisdom of God and suggest a progression as we go through the seven grades of His school found in them [(1) Psa. 32; (2) 42-45; (3) 52-55; (4) 74; (5) 78; (6) 88-89; (7) 142]. Let us remind ourselves of the well-known verse, "Take my yoke upon you, and learn of Me" (Matt. 11:29), and let us learn from our great Teacher who was Himself a perfect disciple (Isa. 50:4, J.N.D. footnote), taught in God's school (Luke 2:40-52; 3:21ff; 4:1-12), and who remains our great Model!

Paul as a teacher

 The only one who could ever say, "Be my imitators, even as I also am of Christ" (1 Cor. 11:1, J.N.D. Trans.), was taught in God's school. Thus we may follow our Lord, who is always the supreme Model, but also the example of Paul. Paul had learnt from the great Teacher, although as far as we know he never saw Him during His ministry on earth. He met Him when He appeared to him from the glory!  Taught at the feet of the Master, he became an instrument in God's hand to teach others and to present Christ to them in "the preaching of Jesus Christ" (Rom. 16:25). He was used by the glori­fied Lord to teach the nations (1 Tim. 2:7; 2 Tim. 1:11), and also to instruct his beloved fellow-Jews.[3]

Paul underlines that teaching according to God presupposes a father-child relationship-a rela­tionship of love (1 Cor. 4:15). He was not a mere tutor to the Corinthians, but a father who taught them because of this relation­ship of love between him and the believers.

"As many as I love"

The Greek words[4] for divine love are agap (noun) and agapa (verb), and are used even

when the one loved is unresponsive. These words are to be distinguished from phile, which is used for affectionate love cherishing its object. This second word is connected with many other words,[5] like Philadelphia, philanthropy, etc. It is quite remarkable that the Lord uses

this word with regard to Laodicea. He saw something in the believers there that caused this phile type of love (of course, He always loved them with the agap love). If this had been said in connection with Philadelphia (Rev. 3:7-12), we would not be so surprised. I do not know what it was that the Lord appreciated in Laodicea, but it is nevertheless encouraging for us today. May we not draw a lesson from all this, namely, that the Lord does see something in us that is precious to Himself, regardless of our failures?  Of course, this does not mean that He is indifferent to them, or that we can be careless. At the same time His phile love is the reason why He wants to restore us to first love (agap love, Rev. 2:4), to bring us back to fellowship with Himself.

"Be zealous therefore"

The kind of zeal that the Lord wants to promote in Laodicea (and in us today) is not a patriotic zeal such as the "zealots" had in the days of His walk on earth, and which is still sometimes found among Christians. It is not the zeal that Paul describes in his fellow Jews, and that marked him before the Lord appeared to him from the glory-a zeal which was not according to knowledge (Rom. 10:2; Acts 22:3; Gal. 1:14; Phil. 3:6). Neither is it the zeal of the Judaizers who wanted or still want to impose the Mosaic law on their fellow Jewish believers, and sometimes even on Gentile Christians (Gal. 4:17; Acts 21:20; 15:1ff; Gal. 2). In general, Judaizing influences have been and still are at work in the Christian profession. Old Testament concepts have been literally or symboli­cally introduced with regard to liturgy, baptism (allegedly replac­ing circumcision), clergy, and other issues that are still of great importance today.

True zeal

The zeal that Laodicea needs is a zeal we find in the Lord Himself. After His resurrection the disciples realized that in His days on earth He had been motivated by zeal for God's house when He had cast out the moneychangers (John 2:17). How applicable this is to the Laodicea of John's days, and to Christians today who are involved in commercialism and the mixing of "religious" things with the things of God. Do we not need the Lord's zeal, coupled with a deep love for the house of God, prompted by devotion to His interests?  This is the Lord's remedy for the lukewarmness, indifference, neutrality, selfishness, boasting and arrogance of our hearts (cp. 1 Cor. 13). Despite failures in their lives, we find such spiritual zeal with Abraham (Gen. 12:5; Heb. 11:8ff; James 2:23), Moses (Ex. 33:7), Phinehas (Num. 25:11), David (Psa. 132:1ff), and Paul (Phil. 2:17; 3:8; 2 Tim. 4:6). Let us study these passages, and learn from these examples!  Only when there is true spiritual zeal will there be real prophetic ministry, using the gifts God has given (1 Cor. 12:31; 14:1, 12).

The great Worker

If there is to be any change, it will be the result of His work. Does this set aside human responsibility?  Not at all. The mystery of God's work on the one hand and of man's responsibility on the other, cannot be solved by human minds, but it is a reality that we should appreciate. As I suggested earlier, the whole Trinity is at work, not only in creation, government and judgment, but also in the salvation of sinners and the restoration of saints. If there is going to be a response in Laodicea, evidenced in repentance and spiritual diligence, this will be the result of a work of God, without setting aside or diminishing man's responsibility and accountabil­ity. Here again Christ presents Himself in His greatness to Laodicea. He is the great Worker, together with the Father (John 5:17ff).

"And repent"

This vast subject is intimately linked in Scripture with the God of restoration, the God who is light and love. We should not limit the principle of repentance to sinners only (Luke 15:7, 10). It is one of the main themes of the Gospel of Mark, which describes the life and work of Christ as Servant. At the same time the matter of repentance is also linked with the greatness of God. Jonah was instrumental in leading a vast city to repentance, but the Lord Jesus is "greater than Jonas" (Matt. 12:41), and He is the One who pres­ents Himself to Laodicea!

The word repentance in the Greek (metanoia) is linked with a root-word (nous) that has connotations with many other words connected with the human soul, spirit and heart. Metanoia denotes an inward change of mind, affections, convictions, commitment; it is rooted in the fear of God and coupled with sorrow for offences committed. It is combined with faith in the Lord Jesus that results in an outward turning to God and His service. The suffix meta suggests a radical change: a transformation.

Thinking again about God or Christ as the great Worker I refer to Romans 2:4, "the goodness of God leadeth thee to repentance" (cp. also 2 Pet. 3:9). It is man who needs to repent,[6] whether pagans, Jews or professing Christians (Acts 2:38; 3:19; 11:18; 17:30; 20:21; 26:20; 2 Cor. 7:9f). There is a particular verse that indicates the basic problem: "But, after thy hardness and impeni­tent heart, treasurest up unto thyself wrath, against the day of wrath, and revelation of the righteous judgment of God" (Rom. 2:5). The passage literally refers to the "moralists" among the Gentiles and the Jews, but morally it applies to all Christians today and it shows that the real problem in Laodicea was their condition of heart.[7]

The pagan nations were marked by unwillingness to repent (Rom. 1:18-32), and so was the nation of Israel, both the ten tribes and the two tribes (Isa. 6). This was still the case in the days when the Lord walked among them (Matt. 11:20f), and even after His exaltation (Acts 3-7). The report of the Lord's public ministry is concluded with these words: "He hath blinded their eyes, and hard­ened their heart; that they should not see with their eyes, nor under­stand with their heart, and be converted, and I should heal them" (John 12:40).[8]

Despite these warnings the Christian profession is marked by the same terrible condition (2 Tim. 3:1-5; 4:3f), having a form of godliness though without its power, and so it will be after the rapture of true believers (Rev. 9:20f; 16:9, 11). What about us today?  Are we willing to repent?  Nowadays, it is not popular to rebuke, or to insist on repentance. In our society and in many evangelical circles sin has been reduced to "mental illness" which supposedly needs therapy. However, repentance is needed instead of religion, self-esteem or self-improvement. Believers should also realize that repentance ought to characterize them, as the laws of the kingdom in Matthew 5:3ff express in different words. This ongoing process is linked with the renewal of the mind (Rom. 12:2), a renewal that suits "the new man" (Col. 3:10-17).

[1]Here discipline is linked with admonition, as sometimes occurs in the Old Testament as well.

[2]The only One who never needed discipline was chastised by Pilate (Luke 23:16, 22), as if He needed to be disciplined. Does this not show how far He was willing to go?

[3]See 2 Peter 3:15. By implication this verse refers to the epistle to the Hebrews, which gives a magnificent presentation of Christ's glories.

[4]Both verbs are used to express the Father's love for the Son (John 5:20; 10:17. There are seven references in John). See also Vine's Expository Dictionary of Biblical Words.

[5]There are many other occurrences if we also count the words with a prefix added to them.

[6]There are passages that refer to God repenting, but they are connected with God's ways in government and discipline. For instance, God repents in changing the measure of punishment which He threatened, because He sees there is a real change of heart in those who are subject to His discipline.

[7]Out of the heart are the issues of life (Prov. 4:23). It is the centre of the human being, which, when in the right condition, connects him with the heart of God.

 [8]In Isaiah 6 the divine Trinity is suggested by the reiterated word "holy." The solemn warning of hardening is repeated at the end of the Book of Acts, so that we may say that the Father, the Son and the Holy Spirit were rejected. Compare also Isaiah 6:9; 29:10; Mark 4:12; 8:18; Matthew 13:13; Luke 8:10; Acts 28:26; Romans 11:8, 10.

Christ's Greatness in the Epistle to Laodicea (6)

(Continued from page 281)

"Behold"

How can this be said to blind people (cp. the verdict of Rev. 3:17)?  It seems that this word "behold"[1] is addressed to a remnant in Laodicea who will give heed to the exhortations

of the Lord and apply His remedies. Will we do this today?  In verse 19 He explains, at least to this remnant, His actions as Teacher, Corrector, Judge and Lover, and they listen!  Do we listen?  Do we repent?  Then we will see again or more clearly-we will behold Him!  Our full and undivided attention is called for to Him who presents Himself in His greatness to Laodicea. We have noticed previously that the Lord does not impose Himself upon those He addresses. He is looking for willing hearts that long for Him. When the disci­ples were in great trouble on the sea of Galilee, the Lord came to their rescue, though He made as if to pass them by till they asked Him to come into the boat (Mark 6:47-51). Similarly, it was only when the two disciples constrained the Lord that He entered into the house at Emmaus with them (Luke 24:13-35).

A last call

We learn from this passage that the word behold is a last urgent, impelling and inviting call from the Lord. We find something comparable in the Epistle to the Hebrews. Just when the Roman armies had raised the siege of Jerusalem, the Christians there received that Epistle with its final call to "go forth. unto Him" (Heb. 13:13). The letter prepared them to do this by presenting Christ before their hearts in so many different ways. The setting in the Lord's address to Laodicea is different, but the call is as urgent: Behold!  Responding to this call, believers will be prepared to follow the Lord wherever He leads, according to His faithfulness and love. If we suppose that Paul is the author of Hebrews (in itself not a matter for controversy, see 2 Peter 3:15), we see that one of the things he has in common with Peter and John is that he presents the Lord Jesus as all-sufficient. He is the One we are to rely on, and through His Spirit He makes resources available to us by which all our needs can be supplied. This was the exercise of those early leaders, namely that believers might have an abiding sense of the presence of the Lord Jesus Christ, the One who is the Same, and who would remain when the days of their ministry were over (Heb. 13:8). The way John's Gospel ends presupposes that we may go on in the enjoyment of the presence of the Lord, just as John remained with Him. It is worthwhile and urgent to pay attention to those "last calls" (for instance 2 Pet. 1:15ff; Heb. 13:13; 12:2f; 1 John 3:1-3).

Behold

How crucial it is to respond to this call-to listen and see!  This is true vision. It made Abraham go out from the idolatrous world of Ur (Josh. 24:2f), and later to remove from Haran or Charran (Acts 7:4). It made Moses leave Egypt, as seeing Him who is invisible (Heb. 11:27). This type of vision is evidently a matter of faith, not "blind faith," but faith linked-at least for us today-with Christ in the glory (Heb. 2:9) and with God the Father. Compare John 6:40: "And this is the will of Him that sent Me, that everyone which seeth the Son, and believeth on Him, may have everlasting life: and I will raise him up at the last day."

The Lord also says: "And he that seeth Me seeth Him that sent Me" (John 12:45), and: "He that hath seen Me hath seen the Father" (John 14:9). For the believers in Laodicea this "last call" is not to give them life, but to bring them back to the real enjoyment of it on the condition that there will be self-judgment and humility. An answer to this last call presupposes a work of the Triune God (as we saw earlier), together with a revelation from God: "At that time Jesus answered and said, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes" (Matt. 11:25ff; cp. 16:17).

Is the blindness healed?

This question can only be answered by those who have responded to this last call. I would like to compare the Lord's approach towards Laodicea with His dealings in Romans 9-11. In those chapters we learn much about God's discipline and chastening, much about hardening, much about a remnant according to grace, as well as much about God's greatness in sovereignty, faithfulness, mercy, wisdom, knowledge and judgment. This is the One (the Same) who deals with Laodicea!  The healing of the blind man in John 9, and of Paul's blindness in Acts 9, are illustrations of this work of God that Laodicea needs.

"I stand"

The Lord presents Himself to Laodicea in His grace, patience and faithfulness, yet He stands. He is in full control, though available and humble. He stands, providing leadership in grace and in patience. The references that follow will help us to understand better the meaning and impact of the point He makes in addressing Laodicea.

How can we learn to stand, and stand in God's presence?

A right appreciation of the Lord as the One who stands at the door, will help us to stand for the Lord and before God. I apply the details in the Gospels to believers today, as I believe that these accounts were given for our instruction and that we should draw moral lessons from them (appreciating nevertheless the literal, chronological, as well as prophetic application).

As John the Baptist stood in testimony on the morrow of a new day and "looking upon Jesus as He walked, he saith, Behold the Lamb of God" (John 1:35f), we may do this in our measure today. What about the other example?  If John could stand as the friend of the bridegroom and rejoice "greatly because of the bridegroom's voice" (John 3:29), how much more should this be the case with us?  Or are we perhaps ashamed of His voice, of His love, even towards Laodicea?

Do we sometimes compromise as Peter did, by standing and warming himself "in bad company" (John 18:18)?  Let us rather be like the restored Peter (according to the Lord's promise, Luke 22:32) who was able to stand and teach publicly as Christ's immediate representative (Acts 5:25); or as Moses standing in God's presence (Acts 7:33), or like Paul, in the presence of fierce opposition, consciously linked with Christ in the glory (Acts 21:40; 22:30; 24:20f; 26:6), as God's servant and witness (Acts 26:16; 27:21).

Positional standing

Of course these are not all the references, as the verb to stand occurs 155 times in many different forms in the Greek New Testa­ment. It is also used concerning the position we have in Christ, standing in God's grace (Rom. 5:2), which makes our responsibil­ity so much greater (Rom. 11:20). Thus we stand by faith (2 Cor. 1:24), but in repentance (Luke 7:38); made to stand by the Lord's strength (Rom. 14:4),[4] but also with a heart for the Lord (1 Cor. 7:37); not in pride (1 Cor. 10:12), but in a position according to the gospel (1 Cor. 15:1f).

Having God's armour, or panoply, we are exhorted to stand, to withstand the powers of the enemy (Eph. 6:10-20); being in combat in prayer that all may "stand perfect and complete in all the will of God" (Col. 4:12). In a day of ruin it is essential to realize that the foundation of God stands, no matter what (2 Tim. 2:19). How we need also Peter's exhortation to stand in the grace of God (1 Pet. 5:12), appreciative of the relationship we have with the God of all grace, who will make us to stand now and forever (Jude 24).

After the rapture a great multitude of believers will be preserved for God, even through the great tribulation, and stand before God (Rev. 7:9): how much more should we stand before God today!  This the prophets did (like Elijah, 1 Kings 17:1) and the future remnants will do (Rev. 11:4, 11; 15:2; Matt. 25:33, sheep on His right hand). In contrast to them, human pride stands, in religious presumption, elevating itself, not realizing God's great­ness, but concentrating its power against God and His people (cp. Matt. 6:5; Luke 18:11; Matt. 24:15; 27:47; Rev. 12:4).

The more we appreciate the Lord's standing, as indicated earlier, the more we will be able to stand with God and "take a stand" ourselves; the more we will also value the fact of Christ's standing at the door in Laodicea, in various qualities and functions. Do we see His greatness, do we respond?

A E Bouter

[1]The importance of this subject is clear: in the New Testament we find this form, idou (behold), 200 times (from the verb hora which is used 703 times [in 53 different forms] in 644 verses).

[2]John likes to underline the greatness of Christ, God and Man in one Person (a blessed mystery in itself). He underscores the contrasts between the Lord and other persons, types or orders. This verb 'to stand' is used with regard to Christ on three occasions in John's Gospel (1:26; 7:37; 20:14), and draws our attention to the uniqueness of His Person and work and the new order He represents.

[3]This is an application. Literally, besides the eleven, only two qualified. See also 2 Peter 1:15-18.

[4]The same verse also uses another verb for stand, characteristic for the Christian position (1 Cor. 16:13; Gal. 5:1; Phil. 1:27; 4:1; 1 Thess. 3:8; 2 Thess. 2:15).

Christ's Greatness in the Epistle to Laodicea (7) 

"At the door"

Why does the Lord stand at the door?  In Matthew 6:6 the disciples were admonished by the Lord to enter into their inner chamber and having shut the door to pray to the Father who is and sees in secret. However, in Laodicea there is no secret communion, either with the Father or with the Lord. There is an outward show, but the Lord is shut out. On other occasions the door was shut to protect those inside against wrong influences, and in a different context the door indicates the transition to a new order of things (John 20:19, 26; 10:2ff). The Lord came according to the promises of the Old Testament and God (the true Shepherd of Israel) opened the door for Him at His baptism (John 10:2; 1:32f; Matt. 3:16f). However, the Jews rejected Him, except for some individual believers whom the Lord as the good Shepherd calls out from the Jewish fold to bring them into His own flock.

Our Lord Jesus explains that He Himself is the door, not only for those Jewish believers but also for Gentile believers (John 10:16; Acts 4:12). The sheep that have entered through the door may enjoy fellowship with Him, the Son of God. In John's Gospel the Lord is, and does everything to provide, what is needed. For these reasons it is all the more tragic to find the Lord outside Laodicea!  Is this not like the situation in Eli's days when the ark had been taken by the Philistines (1 Sam. 4:22)?  In Ezekiel's days the glory of the Lord departed from the temple and from Jerusalem only to come back in the Person of Jesus (Ezek. 9f; John 1:14-18). Let us be aware of the fact that He who speaks is the great "I am" who is portrayed as such[1] seven times in John's Gospel. After His work at the cross, His burial, resurrection and ascension, He sent the Holy Spirit who formed the church and linked it with Himself in the glory (Eph. 1:23; Col. 2:9). In Revelation 2 and 3 we find that the condition of the professing church is similar to Israel's condition in Ezekiel's days.

Last invitation

I like to link this point with three invitations in John's Gospel: "Come and see" (1:39), "come. and drink" (7:37), and "Come and dine" (21:12). These invitations show the wealth that is avail­able in Christ for those who respond. The Lord's call to Laodicea has often been used in the preaching of the gospel, and this is an acceptable application. However, in the context of the seven messages which the Lord sends through John, the Lord is dealing with believers (and to a large degree with backsliding believers) or merely professing Christians. He presents Himself to them in a way which is intended to stir up their affections and consciences.

His great love

Let us quote some verses from the Song of Songs: "I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night. I have put off my coat; how shall I put it on?  I have washed my feet; how shall I defile them?  My beloved put in his hand by the hole of the door, and my bowels were moved for him" (S. of S. 5:2-4). Applying some of these details to the church, we must say that the loss of identification with Christ (as clothed with Him, Rev. 3:18), together with a false sense of complacency (cp. Rev. 3:17), are two of the causes of lukewarmness and apathy. Yet the Lord in His faithful love to us is at work to stir us up and to produce affections for Him. May we be disciples, messengers of the grace of God, who respond to the Lord's exhortation in Luke chapter 12: "And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that, when he cometh and knocketh, they may open unto him immediately" (Luke 12:36)!

"And am knocking"

In Genesis 7:16 the door of the ark was closed by God because the time of God's patience was over and the time of judgment was come. How people must have knocked on the door but it was too late!  In Matthew 25:10 those who were not ready for the bride­groom when he came found the door shut and themselves outside. However, in Revelation 3:20 the closed door is entirely a matter of the responsibility of the Laodiceans. It shuts Christ out and keeps all the evil within unjudged (v. 17). As a body of professing Chris­tians they refuse to give the Lord an opportunity to present the Word. It is striking that the Epistle to the Colossians (which Paul asked to be read in Laodicea) says: "that God would open unto us a door of utterance, to speak the mystery of Christ" (Col. 4:3; cp. also Epaphras' exercise for the believers in Colosse as well as in Laodicea, 4:12f). However, in the Lord's message to Laodicea man's responsibility is addressed and the one who hears is to open the door. There is a famous painting that shows the door of a human heart with the doorknob inside and the Lord knocking[2] outside. He waits till there is a response. He does not force the door open (although all power has been given to Him). Will there be a response?  In His persisting love the Lord is also the Model for us. We should not only ask, but also seek and knock (Luke 11:9f). The Lord would like us to appreciate the things concerning Himself to the extent that we ask Him about them. Furthermore, He desires that we may pursue these things and make them our own (seeking is the expression of deep spiritual exercise). Having done so, He would have us continue in the exercise so that we are persistent and consistent in the things that concern Him (so that we knock).

"If any one hear"[3]

The Father's charge to the disciples on the mount of transfiguration was: "hear ye Him" (Matt. 17:5; cp. Acts 7:37). In Him, the Son, God's message has been proclaimed (Heb. 1:2) and He speaks today from the glory: "See that ye refuse not Him that speaketh" (Heb. 12:25). Here in Revelation 3:20 the greatest invitation for professing Christians is given by the greatest Person,[4] but the company He addresses is very weak although outwardly perhaps very impressive in numbers, methods and propaganda.

The Lord stresses individual responsibility, as is always the case in the seven messages. Some remarks which struck me illustrate this point: "men must rest on the Lord or sink into it [Papal power]" and "the principle of a clergyman, as it is part and parcel of the structure of popery, will reintroduce the power of popery." [5]

What about our ears?

In Acts 17:21 we read about the people in Athens who "spent their time in nothing else, but either to tell, or to hear some new thing." This is not exactly the way the Lord wants us to hear. Each of the seven messages contains a call to hear (2:7, 11, 17, 29; 3:6, 13, 22), but to Laodicea the Lord gives an extra invitation to hear (3:20), perhaps because of the process of hardening we saw earlier (cp. also 1 Cor. 14:21; Rom. 10:18; Heb. 3:7, 15; 4:7). The fact that we have ears gives us extra responsibility. Therefore, let us be "swift to hear" (James 1:19).

The Lord summons us to be doers of the word and not hearers only (James 1:19ff; 2 Cor. 8:11; Luke 6:49; 11:28; Matt. 12:50). This is one of the keys to happiness as the Lord Himself shows in John 13:17 (cp. also Deut. 31:12; Jer. 11:6). Those in Laodicea are not prepared to be doers of the word because there is too much self-complacency. The secret and root of the problem is exposed, as it was in the days of Ezekiel: "and they hear thy words, but they will not do them: for with their mouth they shew much love, but their heart goeth after their covetousness" (See Ezek. 33:30-33).

The Word of God makes an intimate connection between the heart and the ears, between hearing (which involves the ear) and fearing (which involves the heart), especially in the Books of Deuteronomy and Proverbs (Deut. 31:12; Ezek. 3:10; Prov. 2:2; 4:20, 23; 18:15; 22:17). Remember our allusion to a work of God that is needed?  We find it for example in Proverbs 20:12, "The hearing ear, and the seeing eye, the LORD hath made even both of them," and this is linked with a path that God traces for an obedient people to walk in (Isa. 30:21). God is not only the Maker but also the Opener of the ear (Job 33:16; 36:10). With respect to a divine intervention and work I would also refer to David's prayer: "Cause me to hear" (Psa. 143:8). How instructive for us is the example of the returned remnant in Jerusalem: "and the ears of all the people were attentive unto the book of the law" (Neh. 8:3).

The ears of the Lord

The great Model for us is the Lord Himself. In the type of the Hebrew bondman (Ex. 21:1-6), His love for God and for us is the basis of His commitment, even to the extent of paying a price which nobody but God can fathom. In Isaiah 50:4ff His ears are mentioned in connection with His being a disciple in God's school, and also in connection with the love He expressed as He moved toward His vicarious suffering. Psalm 40:6ff shows rather how God prepared ears for Him (or a body, according to the quotation from the Septuagint in Hebrews 10). His obedience to God's will was expressed in the body that God had prepared for Him (summarised by the ears, the organs of hearing), and that He gave as a sacrifice which fulfilled and exceeded the four main sacrifices of the Mosaic law. Now He is serving[6] us in the glory as the One who alone is worthy and able to do that (Eph. 5:25ff). As He was obedient to God's Word when on earth, so now from the glory He is preparing His bride on earth through the washing of water by the Word. I connect this service with His obedience. Are we willing to follow the Lord Jesus because we love Him?  Do we obey God?

Circumcised ears

We have noticed the connection between the ear and the heart. In Scripture we not only learn that God gives a hearing ear and a seeing eye, but also that His people are responsible to apply the ordinance of circumcision. This is figurative of the setting aside of the flesh once and for all (Gen. 17; Col. 2:11; Phil. 3:3). Further­more, it speaks of a principle that needs to be applied continuously in the walk of the believer (Col. 3:5), as we find typified in Gilgal in the Book of Joshua, and the way the people repeatedly returned there. Thus Scripture speaks of the need to have one's heart and ears circumcised (and again both are connected). The process of hardening, referred to earlier, has to do with the refusal of this practical and moral circumcision (see Jer. 7:24; 11:8; 17:23; 44:5; Acts 7:51; 28:27).

A. E. Bouter

[1]The Lord says: "I am the bread of life" (6:35), "the light of the world" (8:12), "the door" (10:7, 9), "the good shepherd" (10:11), "the resurrection, and the life" (11:25), "the way, and the truth, and the life" (14:6) and "the true vine" (15:1). When the soldiers came to arrest Him in the garden of Gethsemane the Lord answered their question by saying "I am" and "they went back­ward, and fell (on their faces before Him) to the ground" (18:6). Does this not sufficiently demonstrate the greatness of the One who speaks to Laodicea?

[2]This point also shows that we are still living in a day of grace (cp. 2 Pet. 3:9).

[3]The verb is used approximately 430 times in the Greek N.T. Defi­nition (TDNT/BDB): 1) to be endowed with the faculty of hearing, not deaf; 2) to hear; 2b) to attend to, consider what is or has been said; 2c) to understand, perceive the sense of what is said; 3) to hear something; 3a) to perceive by the ear what is announced in one's presence; 3b) to get by hearing, learn; 3c) a thing comes to one's ears, to find out, learn; 3e) to give ear to a teaching or a teacher; 3f) to comprehend, to understand.

[4]Compare this with the greatest Lover (God), the greatest degree of love (so), the greatest reality (loved), the greatest company (the world), the greatest act (that He gave), the greatest gift (His only begotten Son), the greatest opportunity (that whosoever believeth), the greatest attraction (in Him), the greatest promise (should), the greatest difference (not perish), the greatest certainty (but have), the greatest possession (everlasting life), John 3:16.

[5]The Faith once delivered to the Saints, J. N. Darby, p. 104 and 108.

[6]As the great Minister of the sanctuary He is of course also and foremost serving God in the glory (Heb. 8:1f).

Christ's Greatness in the Epistle to Laodicea (7b)

"My voice"

It is remarkable to observe the Lord standing at the door. In His great love, faithfulness, grace and patience, He continues to stand there and to knock. There is a special connection with Philadelphia. It is the Lord's intention to bring at least some individuals among the believers in Laodicea back to first love and the condition of heart characteristic of Philadelphia which recognises Him as the One who is all and in all (cp. Col. 3:11). The Lord reveals Himself to Laodicea as the great Speaker. He challenges those He addresses with the words, "If any man hear My voice, and open the door..."

The great Speaker

There never was nor will be anyone who can be compared with Him!  In His address to Laodicea the emphasis is once again upon His greatness, in order that the hearts and consciences of His hear­ers may be reached. He wants to bring us to ourselves, so that we see our needs and shortcomings, and also to make known the remedies and resources which are available in Him, even in a day of ruin. With respect to this last thought, there is a parallel with Samuel[1] who was living in Eli's days and presence. The Lord spoke to him when Samuel said: "Speak; for Thy servant heareth" (1 Sam. 3:10). Are we ready to listen to God's great Speaker?

In Abraham, the father of all believers, we see the pattern for all believers: "And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed My voice" (Gen. 22:18; cp. Gen. 26:5). The relationship that God established with Israel required obedience (Ex. 19:5), but the flesh cannot render this, whether in an Israelite, or a Laodicean. That is why God prepares for Himself a Samuel-like remnant that will obey Him.

Israel disobeyed God's voice, both in the wilderness and in the land, and the Angel of the Lord asked them, "Why have ye done this?" (Judges 2:2). Although our relationship with God is based on wholly different principles, we are nevertheless responsible (even more so than Israel because of the greater light that we have) and the Lord indirectly asks Laodicea the same question. Because God and His directions were not appreciated by Israel He sent them all kinds of trouble with a view to their restoration (Judges 2:20; 6:10).

After many years in the land under great kings, with the temple services and other privileges, there was serious failure. "They have forsaken My law. and have not obeyed My voice" (Jer. 9:13; cp. 3:13; 22:21). Jeremiah was also clear about the remedy that was needed: "Obey My voice" (Jer. 7:23; 11:4, 7; cp. 18:10). However, the author of Psalm 81 (v. 11), led by the Spirit of God, says: "But My people would not hearken to My voice."

The only other references in the New Testament to "my voice" are found in John 10:16, 27; 18:37 and Galatians 4:20. We will consider the references in John's Gospel later. Because of the serious deviations from basic Christian principles Paul had to challenge the Galatians about this. He writes to them sternly: "I desire to be present with you now, and to change my voice." Evidently, they needed to learn God's thoughts about these devia­tions, and to apply Paul's directions. Only as they walked in the Spirit would they produce the fruit of the Spirit. This is exactly the challenge for Laodicea and for us today. The only real solution is to listen to the Lord's voice. The message to the future remnant in Isaiah 50 verse 10 has great moral value for us today: "Who is among you that feareth the LORD, that obeyeth the voice of His servant?"

Some comments on the Lord's voice, mainly in John's ministry

God's truth and Christ's voice

God is the source of all authority and the supreme King. According to His thoughts a king is to maintain His rights and represent Him in the world where His rights are rejected and He is despised and dishonoured. In John 18:37 we learn that the Lord Jesus was born for a purpose: "For this cause came I into the world, that I should bear witness unto the truth." Furthermore, the One who is God and Man in one Person is God's King!

Pilate, the representative of the Roman Emperor, placed in authority over the Jews, was respected as such by the Lord (Matthew 22:21; John 19:11). Although this place was given him by God (see Romans 13), morally Pilate represented Satan, the prince and god of this world. However, in John 18:37 we see the Lord Jesus, God's true Representative, giving faithful witness to the truth. The accused One brings the truth to bear upon Pilate's conscience: "Every one that is of the truth heareth My voice." The hearing His voice presupposes real love for Him, as well as readi­ness to suffer for Him. The implication for us in our daily lives is that we too should give faithful witness to the truth. Before we can do this we need to listen to the One who is the Truth and who has given us the Spirit of truth. He is the Just One who came to main­tain God's rights in this world and who suffered as a consequence (1 Peter 3:18).

The voice of the Son of God

This is the voice of the One who healed the sick, lame and blind and who made them live and walk for God's glory. It is the voice of the One who makes known the depths of God's heart and the blessings of eternal life: "Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, hath ever­lasting life, and shall not come into condemnation; but is passed from death unto life" (John 5:24). It is the voice of the One who continually draws to Himself. All this before His voice will be heard once more in irresistible power to call those "that have done good, unto the resurrection of life" and those "that have done evil, unto the resurrection of damnation."

John 11 gives us a preview of this. Although His works, His words and even His blessed Person had been rejected by the Jews, there is a further testimony to His greatness and glory. In entire dependence upon the Father and in full communion with Him, the Lord Jesus "cried with a loud voice, Lazarus, come forth." The word "loud" should be read as "great." The One who cried with a great voice when He laid down His life and voluntarily stepped into death, is the same One who speaks with a great voice to bring Lazarus back to life. This is the voice that has brought us to life and that leads us on as His sheep, all on the basis of His own resurrec­tion (Heb. 13:20f).

The Father has given Him "authority to execute judgment also, because he is the Son of man" (John 5:27). He speaks as the One whose judgment is unerring and whose great voice is irresistible (Rev. 1:10ff). "Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear His voice, And shall come forth" (John 5:28). In John 11 He calls Lazarus only to come forth. Had it not been so, all the dead would have come forth.

Everything that is of spiritual value in God's sight rests on the foundation of resurrection, and all God's promises will be fulfilled through the One who can impart life where there is only death. Laodicea had lost sight of this. When Lazarus came forth from the tomb, the people were told to "Loose him, and let him go." No human arrangements, plans, or values can be maintained in the presence of the Son of God. The true liberty of the sons of God can only be enjoyed as we obey the voice of the Son of God and walk and act for God's glory in fellowship with the Father and the Son.

The Spirit's voice

"The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit" (John 3:8). In the Greek text the word translated "wind" is the same word which is else­where translated "spirit." In Genesis 1:1, where we read that "God created.," the Hebrew word for God is in a plural form that denotes more than two. We know from the New Testament that the Father, Son and Holy Spirit were all involved in bringing creation into being. Generally speaking, the Father is especially in the fore­ground in connection with what the Godhead purposes to do, the Son is the One who executes these purposes, and this is done in the power of the Holy Spirit. This wonderful harmony and unity of action is one of the characteristics of the Triune God. We may therefore link "My voice" with the Spirit's voice.

The Holy Spirit is active in connection with God's present spiritual work. Without this activity there would be no work of God in you or me. In John 3:3 we see how the Holy Spirit brings light into the soul: "Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." This new birth involves life coming from an entirely new source, from above. In John 3:5, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God," "water" is not the water of baptism, which speaks of death, but represents the purifying work of the Word of God in the soul, under the action of the Holy Spirit. Thus a new-born soul is introduced into the kingdom of God, the realm where everything is in harmony with God and under His control, and where all is characterized by God's nature, which is love. The Holy Spirit is not subject to human experiences, methods, or systems. He cannot be controlled or directed by such, or under­stood or explained by human reasoning. He is entirely above such things and acts independently of them. John 3, especially at the end of the chapter, shows us that this work of the Holy Spirit prepares us for the receiving of heavenly blessings, and in the next chapter His indwelling constitutes us true worshippers as well (John 4:24). Since the time of Acts 2 believers have been living in the age of the Spirit, whose mission it is to set Christ before our hearts, and to glorify Him. He does not fail to accomplish this service towards the Laodiceans.

The Father's voice

"Father, glorify Thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again" (John 12:28). We may fail to honour the Son, but the Father will not do so. The Father's voice was heard for the first time at the Lord's baptism, when there came to the Lord Jesus "such a voice" (2 Pet. 1:17), but this was only heard by true disciples, who were willing to do God's will. The last time it was heard was at the end of the Lord's public ministry but the multitude of unbelieving Jews did not discern it (John 12:29).

Are we ready to hear the Father's voice?  Or are we occupied with our own efforts, plans, and imagined glory, as was the case with Laodicea?  In John 12 we read about the last public discourse of the Lord Jesus with the Jews. They had already rejected the Lord's works (ch. 5) and words (ch. 8), and because of this He had already begun to lead His own sheep out of the Jewish fold. They would hear His voice and obey Him (ch. 9-10). This is followed by a definite rejection of the Lord Himself (10:30ff).

Nevertheless, in raising Lazarus from the dead He once more showed the greatness of His Person. This is the seventh sign in John's Gospel. Immediately afterwards the Jewish leaders system­atically planned His death (ch. 11). Having manifested His glory as the Son of God, His triumphal entry into Jerusalem bore witness to Him as the Son of David, the true King of Israel. Then, in chapter 12, verse 23ff., He is glorified as the Son of man. We read there: "Father, glorify Thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again." The Father had been glorified by the raising of Lazarus from the dead, and would be glorified again by the rising from the dead of the Son of man. The Lord Jesus is the great I AM, the resurrection and the life, and the One who had power to lay down His life and to take it again. (John 10:17f; cp. Rom. 1:4). On the other hand everything He did He did as directed by His Father.

A. E. Bouter

[1]There is a striking parallel between the history of the professing church as a public testimony and the history of Israel as described in the Book of Judges and the beginning of 1 Samuel, before the time of Saul and David.

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