“THE CHURCH OF THE LAODICEANS.” REV. 3: 14-22.
By William Penniman
This is the last of the seven churches. Laodicea signifies, “The judging of the people,” or, a “just people.” The word seven is used to denote fullness or completeness, and the seventh in the order of events must represent the last event or events of the series. Looking upon the messages to the seven churches as prophetic, we come down to the seventh, or Laodicean, stage. Why should we look upon the message to the Laodiceans as prophetic? If it can be shown that the preceding messages are prophetic, it will establish this; or, if we establish the last, it will also prove the prophetic character of the preceding. The entire book of Revelation was dedicated to the seven churches. Rev. 1:11: “Saying, I am Alpha and Omega, the first and the last; and what thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.” On this verse, see “Thoughts on the Book of Revelation,” page 27, which reads as follows: “On this verse Dr. A. Clarke remarks: ‘I am Alpha and Omega, the first and the last, and]—This whole clause is wanting in A. B. C.; thirty-one others; some editions; the Syriac, Coptic, Æthiopic, Arminian, Slavonic, Vulgate, Arethas, Andreas, and Primasius. Griesbach has left it out of the text.’ He also states that the phrase, ‘in Asia,’ is wanting in the principal MSS. and versions, and that Griesbach has left it out of the text. Bloomfield also marks the clause, ‘I am Alpha and Omega, the first and the last, and’—as without doubt an interpolation, and also the words, ‘in Asia.’ It would then read, ‘Saying, What thou seest, write in a book, and send it unto the seven churches, unto Ephesus,’ &c. See translations of Whiting, Wesley, American Bible Union, and others.” We have therefore good authority that the book of Revelation was dedicated to the seven churches, not merely to seven “in Asia.” Why should it be dedicated to only seven churches in one age? There were Christians at that time in Asia Minor, dwelling in Pontus, Galatia, Cappadocia, and Bithynia, addressed in 1 Pet. 1:1. There were also Christians of Colosse, Troas, and Miletus, in the very midst of the churches named. See “Thoughts on Revelation,” page 12. Why were not all addressed? Why were seven particular churches chosen, when there were more than seven in Asia? In answer to these questions it can be said that “the definitions of these names describe the religious features of those periods of the gospel age which they respectively represent.” Thus, Ephesus signifies desirable; Smyrna, myrrh; Pergamos, height, elevation; Thyatira, sweet savor of labor, or sacrifice of contrition; Sardis, prince or song of joy; Philadelphia, brotherly love. As it would make the article too lengthy to show how these definitions accord with the history of the church in different ages, we shall not attempt to do this, neither to multiply other reasons which prove the messages prophetic, but notice the last, or that which concerns us at this time. We can see that the opening of the seven seals, and the sounding of the seven trumpets, synchronize, and extend down to the end of time. Then why do not the messages to the seven churches synchronize with these great events, and reach down to the end of time, also? Certainly, they must; and it seems to be in accordance with the divine plan. Laodicea signifies, as has been defined, “the judging of the people.” In harmony with this message is the work in the sanctuary which is now going on. The work in the sanctuary is not brought to view in the message to the Laodiceans; yet, when we consider how, comparatively, closely these messages are connected, we can see that it was not necessary for the revelator to mention it again. The work in the most holy place of the heavenly sanctuary is set forth in the preceding message to the church of Philadelphia. And when we bear in mind that the messages are not confined to definite time, but are general prophetic history, embracing warnings and encouragements; then we can see how truly the message to the church of Philadelphia forms a part of the last stage. For evidence that the work in the sanctuary is included in Rev. 3:7, 8, see “Thoughts on Revelation.” This work, this open door, brought to view in these messages is strong proof of their prophetic character. Mark the language, “Behold I have set before you an open door.” Rev. 3:8. This door was not opened to the preceding stages, but only to the last. It is to the last church, and under the sounding of the seventh angel, that “the temple of God is opened in Heaven, and there is seen in his temple the ark of his testament.” Rev. 11:19. This work has been wisely reserved for the last church to witness and enjoy. It is a part of the “present truth” for this age; God designs to raise up a “just people,” as the word Laodicea signifies. In harmony with this, the law of God, the foundation of justice, is being magnified and made honorable. The last church is engaged in proclaiming the last message of mercy to the world, and here is the patience of the saints, and here are they that keep the commandments of God and the faith of Jesus. Rev. 14:12. Again, the word means the “judging of the people.” In harmony with this, the work in the sanctuary is now going on. We have the strongest reasons to believe that the investigative Judgment commenced in 1844, at the close of prophetic time. See “Reasons for our Faith and Hope.” That the investigative Judgment is now going on, is evident from Rev. 10:6; 11:18; 14:6, 7. These events cannot all refer to the very close of time, for, says the revelator, “In the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God shall be finished.” Rev. 10:7. It was in the first angel’s message that the angel cried that time should be no longer, and that “the hour of God’s Judgment is come.” This work, therefore, must all refer to, and synchronize with, the “judging of the people,” the solemn work which will soon be finished. The practical lessons which we may learn from the message to the Laodiceans, should demand our most careful attention. To the Philadelphians, the promise is, “Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation which shall come upon all the world, to try them that dwell upon the earth.” This language shows how closely the messages to the last churches are connected; for the promise is that they shall be kept from the hour of temptation; then certainly some to whom this promise is given will be alive in the time of trouble just before us, and it will also apply with equal force to the Laodiceans, and should impress them with the nearness of Christ’s coming. How glorious the promise, and how applicable to those living amidst the closing scenes of the world’s history. Therefore how appropriate, and how momentous, is the last message to the last church; for not only is the time of trouble just before us, but even now the ire of the dragon is increasing because he knows that his time is short, and already is he hurling his most fiery darts against the remnant of the church which keep the commandments of God, and have the testimony of Jesus Christ. Rev. 12:17. As some who may read this article may not turn to their Bibles and read the message to the Laodiceans, we will quote it: “And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot; I would thou wert cold or hot. So then, because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten; be zealous therefore, and repent. Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches.” How brief, and yet how comprehensive, this message. We shall not attempt to dwell minutely upon it, but merely introduce a few thoughts in regard to its bearing upon the remnant. The seven churches are addressed through their angels or ministers. Can we take the position from this that the Great Shepherd of the sheep and of his pastors, has been thus partial in addressing and caring for only seven of his ministers? or shall we rather conclude that the language is addressed to his ministers through the whole Christian age? What has Christ against the Laodiceans? Their lukewarm condition. “I would thou wert either cold or hot,” must imply, on the one hand, intense zeal; on the other, a feeling of dissatisfaction, and a desire to reach after something higher. There is some feeling in the cold state, and a desire to get warm; hence the language of Christ is plain and forcible. He would have his followers either intensely zealous, or have them seek to become so. Christ knew the power which Satan would have over the last church; over those who would be looking for his coming. After waiting long, and watching long, he knew they might, even in the last or morning watch, become sleepy. Therefore, in his infinite compassion, he has done all that he could to aid them in this sleepy time. Those who do not heed his warnings, and who continue sleepy or lukewarm, will be rejected when he comes to make up his jewels. Are not the nominal churches, and the world, in a wonderfully sleepy condition? How much is said at this time in regard to the “religious apathy” of the churches! If all the lukewarm, and those who have the form of godliness, but deny the power thereof, were sifted out of all the churches in Christendom, how many zealous ones would be left? How many would be left even of the remnant, or of those who profess to keep the commandments of God, and to have the testimony of Jesus Christ? There is danger, then, of the zealous followers of Christ becoming careless, and partaking of this general stupidity, in regard to eternal interests. Hence, this message is wonderfully adapted to the present condition of the Laodiceans, and should cause those who are asleep to awake, and the vigilant to stand at their posts, and to keep their armor bright. This adaptation, also, is strong proof of the prophetic character of this message, and tells us plainly where to locate it. Is it not fearfully true that many are lukewarm, and are saying in their hearts (if not orally), I am rich, and increased with goods, and have need of nothing? “Doubtless we are the people, and wisdom will die with us.” This class are self-deceived; they know not their miserable condition, and Christ says to them, “I counsel thee to buy of me gold tried in the fire, that thou mayest be rich.” This language seems to imply the same as if he had said, Seek true riches; seek an inheritance in those mansions which I have prepared for you; or, seek faith, tried in the fire, which will make you rich; show your faith by your works. Faith, certainly, must be one of the elements of true riches. The Christian needs to buckle on the whole armor, and to “add to his faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience;” and all the Christian graces; but he needs especially the shield of faith, that he may be able to quench all the fiery darts of the enemy. The remnant need unwavering faith, that they may be able to stand amidst the perils of the last days. It requires faith to believe that the spirit of prophecy is now in the church, and it requires faith to live in accordance with its teachings. Now that the “shaking time” is upon us (See Solemn Appeal, page 14, and Spiritual Gifts, vol. 1, pp. 183-188), how careful we should be that we are not shaken out. Those who are shaken out will be those who are in a lukewarm condition or backslidden state, and who do not walk in the light. We must give earnest heed to this counsel. We must be clothed with the robes of righteousness. We must have the spiritual anointing, that we may see those things which are “spiritually discerned.” Have we been rebuked and chastened? This is for our good. His chastisements are only to make us love him more, and be more zealous; for he says in the message, “Be zealous, therefore, and repent.” The language implies, I have given you these corrections to cause you to awake and repent. How much is implied in the scriptural meaning of the word, repent. Volumes have been written on the subject of repentance, and very much has been said to explain its meaning. It is thought by many to mean simply, sorrow for sins. It must mean, not only a sorrow, but a forsaking of sins; and if the work is deep it will cause us to examine our actions in the past, and if we have wronged any of our fellow-beings, we shall strive to make things right. Genuine repentance is the result of godly sorrow which worketh repentance to salvation not to be repented of. 2 Cor. 7:10. This is not a doctrinal lesson which Christ has given to the Laodiceans, but practical. The Laodiceans have the truth, and all they need is to live it out. There is no fault found with them only in regard42to their want of zeal, and their self-deception. Then let us increase our zeal, and guard against self-deception in thinking that we are “rich and increased with goods,” and in resting satisfied with our present attainments. Let us bear in mind that Christ is knocking at the doors of our hearts (if the Spirit of the Lord has not ceased its strivings); and shall we not hear this still, small voice, and let him in? Shall we not, while “Jesus of Nazareth passeth by,” receive his blessing? Jesus has overcome, and is now seated with his Father upon his throne; and he has promised that his followers who overcome shall sit with him in his throne. What a glorious promise; what an exalted privilege and reward to the overcomer! Is it possible that finite, mortal man, comparatively but a worm of the dust, can be elevated to such high honors and rewards? Yes; thank the Lord, it is possible; but oh, how earnestly we must strive to put away our sins! How earnestly we must watch, and fight, and pray, to gain the victory! and we can do it, only by trusting in God for strength. We must do all this, not for the reward, but from principle, because we love God, love to keep his commandments and the faith of Jesus. How zealously we must labor for those around us, use our means, make a sacrifice for their good, and do all in our power to advance the cause of truth!