The Seven Churches of RevelationSýnishorn

Some people, sadly, are immunocompromised. The Penn Medicine website defines this condition this way: Think of your immune system as a strong army. Its mission? To protect you from enemies both foreign (viruses and bacteria) and domestic (diseases like cancer). But when you’re immunocompromised, your immune system’s defenses are low, affecting its ability to fight off infections and diseases. The church of Laodicea, to invent an ugly word, was disciple-compromised.

Jesus had nothing good to say about them because their allegiance to him had been so compromised by their allegiance to Babylon; they were in effect no longer following him. In the US, Christian nationalism hops the rails from Christians who are citizens to become a viewpoint that no longer distinguishes following Jesus from being an American patriot. That’s not New Jerusalem; that’s Babylon. Some progressive Christians are so committed to social justice through the federal government and activism that evangelism, Bible reading, foreign missions, and church participation no longer matter. That’s not New Jerusalem; that’s Babylon. Some businesspeople, some professional athletes, and some leadership gurus seem committed to the Christian faith only so it can increase their capital, their success on the court, or the size of their platform. That’s not New Jerusalem; that’s Babylon. These three illustrations of disciple-compromise correspond to what the Colossus Christ sees when he looks at Laodicea.

Colossus Christ and His Commendation

Jesus for the church in Laodicea is the “Amen” and “the faithful and true witness” and the “ruler of God’s creation” (3:14). This is the only time in the book of Revelation Jesus is called the “Amen,” but it echoes Isaiah 65’s labeling of God as the Amen (65:16–17). The word “amen,” used by us to close a prayer or to shout an agreement with someone, means “that’s true” or “I agree.” In Revelation 3:14, since it means “the One who is True,” it connects tightly to “the faithful and true witness.” Jesus saw, said, and suffered for what he saw and spoke. But he is also the “ruler of God’s creation” because he is the King of kings and Lord of lords (1:5; 15:3; 17:14; 19:16) who stands over the “kings of the earth” who have surrendered their allegiance to Babylon (17:2, 9, 12, 18; 18:3, 9). Pick up a pen and circle each instance of “I” when the “I” is the Colossus Christ in our passage. I count twelve instances in the NIV. Your translation may have more or fewer. Regardless of the number, Jesus is the one who sees and says in this passage. What he sees is not good, so what he says about the church of Laodicea is not good. Jesus does not commend Laodicea, which is even more noticeable because in the last passage about Philadelphia, Jesus had nothing bad to say.

Babylon Creep and Correction

Once again, he begins with “I know your works [NIV has “deeds”].” The word “works” (ergon) also appears twelve times in the messages to the seven churches. Works express one’s faith. Good works indicate—most of the time—sound faith; bad works indicate—most of the time—bad faith. Jesus sees and knows the make-up of the Christians and turns them inside out to say their works are vomitable. Jesus is not saying their works are lukewarm in that they are partly good and partly bad. No, he says their works are utterly useless.

The list of words describing why their works are vomitable is not short: their watery substance is “lukewarm,” which mixes the refreshing cold waters from the Lycus River with the hot mineral waters coming from Hierapolis. Cold water is good; hot water is good; lukewarm water is useless. This good-for-neither becomes useless, spit-worthy water. In some circles, the notion of lukewarm is exploited to get teens to go all-in for God. Jon Ward, in his recent book Testimony, speaks of such an experience and points out that some leaders used the threat and fear of lukewarmness to “promote absolutism” (Ward, Testimony, 53). Ward is right. I heard the message as a teen dozens of times. I advise caution in the use of the idea of lukewarmness. We should always connect it not so much to commitment as to the quality and usefulness of our works. The Laodiceans presume on being like so much of Laodicea, “rich” (17:3–4) and, like Babylon, that they “do not need a thing” (18:7). Instead of good works, instead of genuine riches, the Colossus Christ reveals that they are “wretched, pitiful, poor, blind and naked” (3:17). The five words combine to contrast their presumptuous Babylon arrogance and vanity with the reality of their spiritual condition. The reputation for Laodicea was its wealth. So wealthy were they that, in 60 AD, when an earthquake hit, the city refused the financial assistance of Rome’s vast resources. The believers had been sucked into Laodicean Babylon-like vanity.

Jesus sticks with his network of metaphors. To repent he tells them “to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see” (3:18). Laodicea was famous for its banking institutions, its medical facilities, and for its eye salve, so Jesus plays on their local context. But the expressions remain metaphorical and they, once interpreted, mean, Turn to me. Repent. Do the works of a gospel-shaped life. Be witnesses and worship the Lamb.

Jesus reminds them, in a theme found in all the prophets, that “I convince and discipline as many as I love” (3:19; McKnight, Second Testament). Jesus does not toss Laodicea under the bus. He loves that church but knows its only way forward out of its vanity and arrogance is the discipline of a radical repentance, revival, and reformation.

Consequences

Jesus overpowers his criticisms of Laodicea with his love and offer of grace. Not only is discipline an act of love, but he offers to come dine with them and now stands at their door awaiting their reception (3:20). While this famous verse has been used over and over in evangelism, where it has proven more than helpful, its original context was for believers hopping back into the lane of faithful discipleship. The disciple-compromised condition can be healed simply by sitting at the table with Jesus. Not only does he promise meals with him, Jesus promises they will—a la Matthew 19:28—get to “sit with me on my throne” (Revelation 3:21). As Jesus was a faithful witness to the bitter end and was raised to sit with the Father, so the Laodiceans get the invitation to walk with Jesus out of their Babylon lifestyle into the way of the Lamb that leads to the New Jerusalem.

Questions for Reflection and Application

1. What does it mean when a church is “disciple-compromised”?

2. When Jesus is called the “Amen,” what does that entail?

3. What is the relationship between works and faith?

4. How have you heard “lukewarmness” taught in the past? How does this corrective perspective about usefulness impact you?

5. In what ways might your allegiance to Jesus be compromised by your allegiance to a political power?