by Ptr. Art Calaguas
Shalom.
We proceed to do a line-by-line study of the letter to the messenger of the church in Laodicea.
Destination – Revelation 3:14. The letter is addressed to an individual messenger-leader (Greek αγγελος, “angelos”) of the last of the 7 churches in Revelation 2 & 3; in Λαοδικείᾳ (Laodicea).
Description of Jesus Christ – Revelation 3:14. Jesus reveals himself in 3 ways: as “the Amen;” the “faithful and true witness;” and “the beginning of the creation of God.”
The Greek word ἀμήν, “amen” is with the definite article here; hence “the Amen.” It is actually a borrowed word from Hebrew (אָמֵן). In the New Testament (NT), “amen” is used more than 140 times, especially in the Gospels (the Gospel of Matthew uses it in 32 verses) and 9 times in Revelation. The Gospel of John has 25 verses where the word is used twice in any given verse (a usage unique to the Apostle John), thus counting 50 occurrences of “amen” in this Gospel alone.
Most Christians know this word and its usage as translated, as “truly” or “verily” if used as part of the introduction of a scripture passage; or “so be it,” or “may it be fulfilled” if it used as a part of the conclusion. The Gospel of John uniquely uses the word twice in its verses to make a more impactful assurance or confirmation. Thayer’s Greek Lexicon calls this usage as equivalent of having “the force of a superlative” assertion (https://biblehub.com/greek/281.htm).
When the words “verily, verily…” is read in the King James Version or “truly, truly…” in other translations of John’s Gospel; the underlying Greek words said by our Lord Jesus are actually: ἀμήν, ἀμήν…, “amen, amen.” This may point to the self-revelation of the divinity of the Lord Jesus.
The self-identification of our Lord Jesus as “the Amen” to the messenger of the church in Laodicea is a reminder of Isaiah 65:16. Most English translations render the Hebrew phrase אָמֵ֔ן בֵּאלֹהֵ֣י as “in/by the God of truth.” However, the literal translation is actually, “in/by the God of Amen.” Isaiah 65:16 actually uses אָמֵן “amen,” twice in the verse; the first is when one blesses and the next is when one swears. The context of Isaiah 65:16 and the following verses and even up to Isaiah 66 reveal that the “God of Amen” will create “new heavens and a new earth” (Isaiah 65:17) and reiterates this as something definite and sure: “For as the new heavens and the new earth that I make…” (Isaiah 66:22). From the context, it is clear that it is the LORD God who is declaring these new things in Isaiah. Hence, the self-description of Messiah Jesus as “the Amen” in Revelation 3:14 is an identification that Jesus Christ is also the LORD God speaking in these Isaiah verses.
The Hebrew meaning is the same as the Greek: “verily” or “truly” or “so be it.” Both the Hebrew and Greek meanings of the word “Amen” convey a faithful assurance to the messenger of the church in Laodicea that the source of the message is trustworthy and true.
Then after identifying the originator of the message as “the Amen,” the Lord Jesus backs this declaration and continues to tell his messenger that he is “the faithful and true witness.” This is an echo of Revelation 1:5 where the Lord greets the churches as “the faithful witness.” In Revelation 2:13, in the message to the pastor-leader of the church in Pergamum, Antipas is called “my witness, my faithful one, who was killed among you.” The same Greek word translated as “witness” is used.
The Greek word μάρτυς, “martus” meaning “witness,” in those trying times of persecution during the reign of the Roman Emperor Domitian (and even earlier, under Emperor Nero) was already having a double meaning. As more and more believers where being killed for their faith in Jesus Christ, the word μάρτυς, “martus” became the word meaning “martyr” as well.
The last way the Lord describes himself in verse 14 is “the beginning of the creation of God.” The Greek word ἀρχὴ, “arche” means “beginning” or “origin” in one sense; but can also mean magisterial or kingly “rule” in other contexts (https://biblehub.com/greek/746.htm). The phrase certainly alludes to both Genesis 1:1 (LXX, the creation account) and John’s Gospel 1:1-2. The Apostle John wrote that “In the beginning was the Word” to echo Genesis 1:1. The Apostle Paul also wrote in Colossians 1:18 that the Lord Jesus is “the beginning, the firstborn…” And as we saw earlier in Isaiah 65:17 and 66:22, the LORD God/Messiah Jesus promises a new creation and will keep his promises because he is faithful and trustworthy.
Note that the phrase “beginning of the creation of God” also alludes to Revelation 21 and 22. In Revelation 21:1-7 the Apostle John saw the fulfillment of Isaiah’s prophecy in Isaiah 65:17 as he saw a new heaven and a new earth. In Revelation 21:5-6, the LORD God who was seated on the throne declared he was making everything new (creating anew) and said that he was the “Beginning and the End.” The same Greek word ἀρχὴ is used and translated “beginning.” Now in Revelation 22:12-13, it is the Lord Jesus who says that he is coming soon and also declares that he is the “Beginning and the End.” Exactly the same Greek word ἀρχὴ is also used for “beginning.”
All the self-description of the Lord Jesus uses points to the qualities of trustworthiness, faithfulness and truth and also the origin/beginning of something new (creation).
Commendation – None. The messenger of the church in Laodicea holds the dubious distinction of not having any good said by the Lord Jesus about him and his church. All the other messengers of the 6 other churches had something positive said of them and were commended by our Lord. Not so with this unnamed pastor-leader of the church in Laodicea.
Rebuke/Condemnation – Revelation 3:15-17. As in previous letters, the Greek word Οἶδά, meaning “I have known,” or “I know” for recognizing the works/deeds of the messenger-pastor-leader of the church is used again. It is usually an introduction to the Commendation part of the letter (except for Sardis). But here in the letter to the messenger of the church in Laodicea, it is used immediately as part of the Rebuke/Condemnation (cf. Sardis).
Verse 15 rebukes the messenger for being lukewarm or tepid. He was neither cold nor hot! Verse 16 continues with the Lord Jesus telling his messenger that because he is lukewarm or tepid, neither hot nor cold, he was about to be vomited out of the Lord’s mouth. This unnamed messenger’s condemnation continues in Verse 17. The Lord says that his messenger says that he has become rich and needs nothing. But then the Lord Jesus tells him that he is really wretched/miserable and pitiful and poor and blind and naked. All of these things reflect back on the very real historical situation of the wealthy city of Laodicea. The city was the richest in the whole Roman province of Asia, with its trade, banking and finance expertise; its much sought after “Phrygian powder” eye salve; and its famous black wool.
But despite its wealth, Laodicea may have had a water problem. Despite sitting on a hill between 2 fertile valleys irrigated by tributaries of the Lycus River; its water source, according to Turkish archaeologists was from mountain springs up to 8 km. to the south. Although our Tour group did not visit all the sites, tourist literature say that Laodicea was home to multiple ancient bath complexes, fountains (nymphaeum) and even supplied water to those outside the city walls.
It did not draw water from Hierapolis; the hot spring water was probably undrinkable because of its high mineral content. This water would cool down by the time it reached Laodicea and could be described as lukewarm or tepid. Colossae was farther away to the east. The cold water from Colossae would become warmer by the time it reached Laodicea. Again, it could be described as lukewarm or tepid.
The messenger was condemned for being lukewarm; not fervent for the faith nor cold-hearted. The Lord Jesus used their water situation then to set up his messenger for his stinging rebuke and later drive home his exhortation.
We will continue next week.
God bless us all.