Revelation 3:14

14. Laodiceans--The city was in the southwest of Phrygia, on the river Lycus, not far from Colosse, and lying between it and Philadelphia. It was destroyed by an earthquake, A.D. 62, and rebuilt by its wealthy citizens without the help of the state [Tacitus, Annals, 14.27]. This wealth (arising from the excellence of its wools) led to a self-satisfied, lukewarm state in spiritual things, as Re 3:17 describes. See on Col 4:16, on the Epistle which is thought to have been written to the Laodicean Church by Paul. The Church in latter times was apparently flourishing; for one of the councils at which the canon of Scripture was determined was held in Laodicea in A.D. 361. Hardly a Christian is now to be found on or near its site. the Amen--(Is 65:16, Hebrew, "Bless Himself in the God of Amen ... swear by the God of Amen," 2Co 1:20). He who not only says, but is, the Truth. The saints used Amen at the end of prayer, or in assenting to the word of God; but none, save the Son of God, ever said, "Amen, I say unto you," for it is the language peculiar to God, who avers by Himself. The New Testament formula, "Amen. I say unto you," is equivalent to the Old Testament formula, "as I live, saith Jehovah." In John's Gospel alone He uses (in the Greek) the double "Amen," Joh 1:51; 3:3, &c.; in English Version," Verily, verily." The title happily harmonizes with the address. His unchanging faithfulness as "the Amen" contrasts with Laodicea's wavering of purpose, "neither hot nor cold" (Re 3:16). The angel of Laodicea has with some probability been conjectured to be Archippus, to whom, thirty years previously, Paul had already given a monition, as needing to be stirred up to diligence in his ministry. So the Apostolic Constitutions, [8.46], name him as the first bishop of Laodicea: supposed to be the son of Philemon (Phm 2). faithful and true witness--As "the Amen" expresses the unchangeable truth of His promises; so "the faithful the true witness," the truth of His revelations as to the heavenly things which He has seen and testifies. "Faithful," that is, trustworthy (2Ti 2:11, 13). "True" is here (Greek, "alethinos") not truth-speaking (Greek, "alethes"), but "perfectly realizing all that is comprehended in the name Witness" (1Ti 6:13). Three things are necessary for this: (1) to have seen with His own eyes what He attests; (2) to be competent to relate it for others; (3) to be willing truthfully to do so. In Christ all these conditions meet [Trench]. beginning of the creation of God--not he whom God created first, but as in Col 1:15-18 (see on Col 1:15-18), the Beginner of all creation, its originating instrument. All creation would not be represented adoring Him, if He were but one of themselves. His being the Creator is a strong guarantee for His faithfulness as "the Witness and Amen."

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 14. And unto the angel of the church of the Laodiceans write. Rev 1:20.

These things saith the Amen. Referring, as is the case in every epistle, to some attribute of the speaker adapted to impress their minds, or to give peculiar force to what he was about to say to that particular church. Laodicea was characterized by lukewarmness, and the reference to the fact that he who was about to address them was the "Amen"--that is, was characterized by the simple earnestness and sincerity denoted by that word--was eminently fitted to make an impression on the minds of such a people. The word Amen means true, certain, faithful; and, as used here, it means that he to whom it is applied is eminently true and faithful. What he affirms is true; what he promises or threatens is certain. Himself characterized by sincerity and truth, (2Cor 1:20) he can look with approbation only on the same thing in others: and hence he looks with displeasure on the lukewarmness which, from its very nature, always approximates insincerity. This was an attribute, therefore, every way appropriate to be referred to in addressing a lukewarm church.

The faithful and true witness. This is presenting the idea implied in the word Amen in a more complete form, but substantially the same thing is referred to. He is a witness for God and his truth, and he can approve of nothing which the God of truth would not approve. Rev 1:5.

The beginning of the creation of God. This expression is a very important one in regard to the rank and dignity of the Saviour, and, like all similar expressions respecting him, its meaning has been much controverted. Col 1:15. The phrase here used is susceptible, properly, of only one of the following significations, viz.: either

(a) that he was the beginning of the creation in the sense that he caused the universe to begin to exist--that is, that he was the author of all things; or

(b) that he was the first created being; or

(c) that he holds the primacy over all, and is at the head of the universe. It is not necessary to examine any other proposed interpretations, for the only other senses supposed to be conveyed by the words, that he is the beginning of the creation in the sense that he rose from the dead as the first-fruits of them that sleep, or that he is the head of the spiritual creation of God, are so foreign to the natural meaning of the words as to need no special refutation. As to the three significations suggested above, it may be observed, that the first one--that he is the author of the creation, and in that sense the beginning, though expressing a scriptural doctrine, (Jn 1:3, Eph 3:9, Col 1:16)--is not in accordance with the proper meaning of the word here used--αρχη. The word properly refers to the commencement of a thing, not its authorship, and denotes properly primacy in time, and primacy in rank, but not primacy in the sense of causing anything to exist. The two ideas which run through the word as it is used in the New Testament are those just suggested. For the former--primacy in regard to time--that is properly the commencement of a thing, see the following passages where the word occurs: Mt 19:4,8, 24:8,21, Mk 1:1, 10:6, 13:8,19, Lk 1:2, Jn 1:1-2 Jn 2:11, 6:64, 8:25,44, 15:27, 16:4, Acts 11:15, 1Jn 1:1, 2:7,13-14,24 1Jn 3:8,11, 2Jn 5-6. For the latter signification, primacy of rank, or authority, see the following places: Lk 12:11, 20:20, Rom 8:38 1Cor 15:24, Eph 1:21, 3:10, Eph 6:12, Col 1:16,18, 2:10,15, Tit 3:1. The word is not, therefore, found in the sense of authorship, as denoting that one is the beginning of anything in the sense that he caused it to have an existence. As to the second of the significations suggested, that it means that he was the first created being, it may be observed

(a) that this is not a necessary signification of the phrase, since no one can show that this is the only proper meaning which could be given to the words, and therefore the phrase cannot be adduced to prove that he is himself a created being. If it were demonstrated from other sources that Christ was, in fact, a created being, and the first that God had made, it cannot be denied that this language would appropriately express that fact. But it cannot be made out from the mere use of the language here; and as the language is susceptible of other interpretations, it cannot be employed to prove that Christ is a created being.

(b) Such an interpretation would be at variance with all those passages which speak of him as uncreated and eternal; which ascribe Divine attributes to him; which speak of him as himself the Creator of all things. Compare Jn 1:1-3, Col 1:16, Heb 1:2,6,8,10-12. The third signification, therefore, remains, that he is "the beginning of the creation of God," in the sense that he is the head or prince of the creation; that is, that he presides over it so far as the purposes of redemption are to be accomplished, and so far as is necessary for those purposes. This is

(1) in accordance with the meaning of the word, Lk 12:11, 20:20, et al, ut supra; and

(2) in accordance with the uniform statements respecting the Redeemer, that "all power is given unto him in heaven and in earth," (Mt 28:18) that God has "given him power over all flesh," (Jn 17:2) that all things are "put under his feet," (Heb 2:8, 1Cor 15:27) that he is exalted over all things, Eph 1:20-22. Having this rank, it was proper that he should speak with authority to the church at Laodicea.

(1) "church" "in Laodicea" (a) "Amen" Isa 65:16

Albert Barnes, 1834 · public domain

Verse 14 These things saith the Amen - That is, He who is true or faithful; from אמן aman, he was tree; immediately interpreted, The faithful and true witness. See Rev 1:5. The beginning of the creation of God - That is, the head and governor of all creatures: the king of the creation. See on Col 1:15 (note). By his titles, here, he prepares them for the humiliating and awful truths which he was about to declare, and the authority on which the declaration was founded.

Adam Clarke, 1831 · public domain

Laodicea was the last and worst of the seven churches of Asia. Here our Lord Jesus styles himself, "The Amen;" one steady and unchangeable in all his purposes and promises. If religion is worth anything, it is worth every thing. Christ expects men should be in earnest. How many professors of gospel doctrine are neither hot nor cold; except as they are indifferent in needful matters, and hot and fiery in disputes about things of lesser moment! A severe punishment is threatened. They would give a false opinion of Christianity, as if it were an unholy religion; while others would conclude it could afford no real satisfaction, otherwise its professors would not have been heartless in it, or so ready to seek pleasure or happiness from the world. One cause of this indifference and inconsistency in religion is, self-conceit and self-delusion; "Because thou sayest." What a difference between their thoughts of themselves, and the thoughts Christ had of them! How careful should we be not to cheat our owns souls! There are many in hell, who once thought themselves far in the way to heaven. Let us beg of God that we may not be left to flatter and deceive ourselves. Professors grow proud, as they become carnal and formal. Their state was wretched in itself. They were poor; really poor, when they said and thought they were rich. They could not see their state, nor their way, nor their danger, yet they thought they saw it. They had not the garment of justification, nor sanctification: they were exposed to sin and shame; their rags that would defile them. They were naked, without house or harbour, for they were without God, in whom alone the soul of man can find rest and safety. Good counsel was given by Christ to this sinful people. Happy those who take his counsel, for all others must perish in their sins. Christ lets them know where they might have true riches, and how they might have them. Some things must be parted with, but nothing valuable; and it is only to make room for receiving true riches. Part with sin and self-confidence, that you may be filled with his hidden treasure. They must receive from Christ the white raiment he purchased and provided for them; his own imputed righteousness for justification, and the garments of holiness and sanctification. Let them give themselves up to his word and Spirit, and their eyes shall be opened to see their way and their end. Let us examine ourselves by the rule of his word, and pray earnestly for the teaching of his Holy Spirit, to take away our pride, prejudices, and worldly lusts. Sinners ought to take the rebukes of God's word and rod, as tokens of his love to their souls. Christ stood without; knocking, by the dealings of his providence, the warnings and teaching of his word, and the influences of his Spirit. Christ still graciously, by his word and Spirit, comes to the door of the hearts of sinners. Those who open to him shall enjoy his presence. If what he finds would make but a poor feast, what he brings will supply a rich one. He will give fresh supplies of graces and comforts. In the conclusion is a promise to the overcoming believer. Christ himself had temptations and conflicts; he overcame them all, and was more than a conqueror. Those made like to Christ in his trials, shall be made like to him in glory. All is closed with the general demand of attention. And these counsels, while suited to the churches to which they were addressed, are deeply interesting to all men.

Matthew Henry, 1706 · public domain