Apocalipse 3

Apocalipse 3

Vincent adds that pistos used of Jesus describes Him as "True to his own nature and promises; keeping faith with Himself and with man." Faithful (pistos) is used 8x in Revelation (Rev 1:5+; Revelation 2:10+; Revelation 2:13+; Revelation 3:14+;Revelation 17:14+; Revelation 19:11+; Revelation 21:5+; Revelation 22:6+), 3 times to refer to Jesus, 3x to His saints and 2x to His Word (study the passages). Newell on faithful and truth witness - As the Faithful and True Witness, Christ is giving now this seventh one of the searching messages to His assemblies on earth: He will see all; He will withhold nothing profitable; He will warn with perfect fidelity; He will commend with absolute kindness. This is why we can delight in The Revelation. It is not only the word of God, but it is the testimony of Jesus. He speaks all with unswerving faithfulness....To Philadelphia our Lord had spoken in personal fellowship, “I am he that is true” To Laodicea, lukewarm, having no real heart for Him, He says, “I am the true witness”: solemn difference! The Beginning (arche) of the creation (ktisis) of God - HCSB = "the Originator of God's creation." Jesus did not HAVE a beginning. He IS the beginning! Beginning speaks of Jesus as the origin of the creation, not the product of creation.If you were the member of a cult that believes Jesus was a created being, you might twist this verse to undergird that false teaching! You might say look what the text says "Jesus is the beginning of the creation" which you might falsely think shows that the Bible says Jesus was created. That is clearly incorrect and shows an ignorance of the meaning of Beginning (arche). Zodhiates (see note below) says "Arché denotes an active cause, as in Col. 1:18+; Rev. 3:14+ (cf. Rev. 1:8+; Revelation 21:6+; Revelation 22:13+). Christ is called "the beginning" because He is the efficient cause of the creation; "the head" (Col 1:18+) because He is before all things, and all things were created by Him and for Him (John 1:1-3+; Col. 1:16-17+; Heb. 1:10+)." Swindoll - When Christ identified Himself as the Amen, the faithful and true Witness, and the supreme Source and Ruler of all creation, the church at Laodicea must have bristled. They may have even squirmed. He was preparing to speak the truth, to bear true witness against their falsehood. And as He outlined the real situation in Laodicea, He did so not as a casual observer giving a few pieces of constructive criticism. He was their sovereign Lord, Who could make or break that church in an instant. (See Insights on Revelation) MacArthur on Beginning (arche) of the creation - This corrects a heresy (ED: SEE What is Arianism? See also note below), apparently present in Laodicea as in Colossae, that Christ was a created being (cf. Col 1:15-20+). Instead, He is the "Beginning" (lit. "beginner, originator, initiator") of creation (cf. Jn 1:3+) and the "firstborn of creation"; that is, the most preeminent, supreme person ever born (Col 1:15+). As a man, He had a beginning, but as God, He was the beginning. Sadly, this heresy concerning the person of Christ had produced an unregenerate church in Laodicea. (BORROW The MacArthur Study Bible ) David Reed addresses the phrase the Beginning of the creation of God - This verse is one of the Jehovah’s Witnesses’ favorites, in their attempt to “prove” that Jesus Christ is a mere created being, the first angel that God made. “Look!” they say. “Jesus is ‘the beginning of the creation.’ ” But they should be careful. They will tell you that God the Father is the speaker at Revelation 21:6+ and Revelation 22:13+, yet in both verses he calls himself “the beginning.” Therefore, “the beginning” must mean something else other than the first thing created. Actually, in each of these cases, the Greek text says arche, a word listed in Vine’s Expository Dictionary of New Testament Words as having such varied meanings as “beginning,” “power,” “magistrate,” and “ruler.” The Watchtower Bible translates the plural of the same word as “government officials” at Luke 12:11+. It is the root of our words archbishop, architect, and other words referring to someone who is chief over others. Thus, the New International Version at Revelation 3:14+ says that Christ is “the ruler of God’s creation.” So there is no basis for claiming that Revelation 3:14+ makes Jesus Christ a created being. (BORROW Jehovah's Witnesses : answered verse by verse) CARM addresses the phrase the Beginning of the creation of God - The Greek word translated “beginning” here is the word “arche.” Arche certainly can mean “beginning” as in “the first in series,” which is how the Jehovah’s Witness understands it here. But it can also mean “beginning” in the sense of the “origin” or “source” of a thing, or can carry the sense of “the one with whom a process begins.” It even can mean “ruler” or “authority,” from which we get words like “archbishop”, “archangel”, or “arch enemy.” In Greek philosophy, the “arche” was the eternal absolute from which all created things are derived,5 from which we get words like “archetype”. So it is not enough merely to note that Jesus IS the “beginning of the creation of God.” We have to ask in what sense is Jesus the “arche” of creation? How is He using the word here? (click for full article) Amen (281) amen [OT = Amen (0543) amen] is a transliteration from the Hebrew word amen which in turn is from the Hebrew verb aman = to be firm, to believe, this word conveying the idea of certainty) Amen is transliterated into Latin and English and many other languages, so that it is practically a universal word. In fact amen has been called the best-known word in human speech. To say “Amen” confirms a statement by someone else. Renn notes that Amen "indicates the solemn affirmation of the divine will and purpose in about one-third of the nearly 150 occurrences of the term. The remaining uses of the term yield the adverbial meaning "truly." (Expository Dictionary of Bible Words) Surely acknowledges that which is valid and binding. The OT often used "amen" at the end of a sentence (truly, surely, certainly) to confirm the preceding words and invokes their fulfillment. Only the Lord Jesus uses amen (truly) at beginning of a sentence. His "Amen" guarantees the truth of His saying and affirms His authority. Friberg (BORROW - Analytical Lexicon of the Greek New Testament) summarizes amen - Amen is transliterated from the Hebrew amen; usually translated into Greek by genoito (let it be so, truly); (1) liturgically, used as a particle of strong affirmation and assent at the end of a doxology this is indeed true (Ro 11.36+) or a prayer of thanksgiving that is the way it should be (1Cor 14.16+ ); (2) used with lego (to speak) to emphasize that what is being said is a solemn declaration of what is true (Jn 1.51+); (3) figuratively and substantivally the Amen, used by Christ of himself as the one speaking what is true ( Rev 3.14+) Amen is a response to something that has just been said, except in Jesus' teachings. Jesus, the ultimate "Amen" (Rev 3:14+), is the supreme authority and so it is clearly apropos that His teachings be introduced by amen. John's Gospel has 25 uses of "amen" and every use is a double amen (or double "truly" in the NAS - 25 times). None of the other 3 Gospels use a "double amen." It is also notable that in the four Gospels, amen is used only by our Lord Jesus Christ, almost always "to introduce new revelations of the mind of God." (Vine) Every use of "amen" or "truly" by Jesus serves to affirm what follows and by extension to cause us to pay close attention to the teaching. The Pauline uses of amen occur primarily at the close of his prayers or doxologies, and as such serve to confirm them as "it is firm" (or "so let it be"). Amen in the Revelation - Rev. 1:6+; Rev. 1:7+; Rev. 3:14+; Rev. 5:14+; Rev. 7:12+; Rev. 19:4+; Rev. 22:20+ Faithful (4103) pistos rom peitho = to persuade - induce one by words to believe, have confidence) is something or someone who is worthy of faith or keeps promises and is applied to God, humans, His Word, etc Pistos means dependable (worthy of reliance or trust), trustworthy, steadfast, unswerving. Webster says that "Faithful" means firm in adherence to whatever one owes allegiance and implies unswerving adherence to a person or thing or to the oath or promise by which a tie was contracted. Pistos in the Revelation - Rev. 1:5+; Rev. 2:10+; Rev. 2:13+; Rev. 3:14+; Rev. 17:14+; Rev. 19:11+; Rev. 21:5+; Rev. 22:6+ Witness (noun) (3144) martus/martys basically describes one who remembers something and testifies concerning what they remember. Notice that martus has a two fold meaning of (1) describing one who has seen and/or experienced something or someone and (2) one who testifies to what he or she saw. The testimony could be in a legal setting (Mk 14:63+; Acts 6:13+; Acts 7:58+; Heb. 10:28+) or in the general sense of recounting firsthand knowledge (Lk 11:48+; 1Ti. 6:12+; Heb 12:1+; 1Pe 5:1+). A martus is one who attests to a fact or event, one who gives evidence (testifies in a court to the truth of a fact or event), one who has seen or has personal knowledge of something or someone, especially as an "eye witness" (eg, the apostles in Acts having and relating their personal knowledge of Jesus' post-resurrection appearances). A witness is one who furnishes evidence or proof, confirming the truth by verbal testimony. Martus in the Revelation - Rev. 1:5+; Rev. 2:13+; Rev. 3:14+; Rev. 11:3+; Rev. 17:6+ Beginning (746) arche refers to the commencement of something as an action, process, or state of being. Here arché refers to first in relation to time (priority in time, the beginning of anything, the origin and by far the most common use in the NT) Arche has three main nuances - (1) beginning, origin Mt 19:4+; Matthew 24:8+; Mk 1:1+; Mark 13:8+; Lk 1:2+; Jm 1:1 ; 15:27; Acts 11:15+. Heb 2:3+. (2). ruler, authority, official Lk 12:11+; Luke 20:20+; Titus 3:1+. Of angels and demons Ro 8:38+; 1 Cor 15:24+; Col 2:10, 15+.(3) Rule, domain, sphere of influence Jude 1:6+. Zodhiates adds Arche is "Spoken by metonymy of persons indicating not time but priority and preeminence (Col. 1:18+, "who is the beginning," meaning the ruler). See prototokos <G4416>, firstborn; Sept.: Gen. 49:3+; Deut. 21:17+. In Rev. 1:8+; Revelation 21:6+; Revelation 22:13+, "the beginning and the end" means the first and the last indicating the One who created the beginning and the One who will bring about the end of what He originally created, not through elimination but change. In Rev. 3:14+, "the beginning of the creation" means the active beginning of the creation, the One who caused the creation, referring to Jesus Christ not as a created being, but the One who created all things (John 1:3+)." (BORROW Complete Word Study Dictionary) See SPECIAL TOPIC: ARCHĒ Arche in the Revelation - Rev. 3:14+ = "the Beginning of the creation of God" Rev. 21:6+ = "I am the Alpha and the Omega, the beginning and the end." Rev. 22:13+ = “I am the Alpha and the Omega, the first and the last, the beginning and the end.” Beginning of the creation of God - Some writers point out that Rev 3:14+ was used as a "proof-text" to support the false teaching of Arianism. Dr Wayne Grudem writes " Arianism Denies the Full Deity of the Son and the Holy Spirit. a. The Arian Controversy: The term Arianism is derived from Arius, a Bishop of Alexandria whose views were condemned at the Council of Nicea in A.D. 325, and who died in A.D. 336. Arius taught that God the Son was at one point created by God the Father, and that before that time the Son did not exist, nor did the Holy Spirit, but the Father only. Thus, though the Son is a heavenly being who existed before the rest of creation and who is far greater than all the rest of creation, he is still not equal to the Father in all his attributes—he may even be said to be “like the Father” or “similar to the Father” in his nature, but he cannot be said to be “of the same nature” as the Father. The Arians depended heavily on texts that called Christ God’s “only begotten” Son (John 1:14+; John 3:16, 18+; 1 John 4:9+). If Christ were “begotten” by God the Father, they reasoned, it must mean that he was brought into existence by God the Father (for the word “beget” in human experience refers to the father’s role in conceiving a child). Further support for the Arian view was found in Colossians 1:15+, “He is the image of the invisible God, the first-born of all creation.” Does not “first-born” here imply that the Son was at some point brought into existence by the Father?24 And if this is true of the Son, it must necessarily be true of the Holy Spirit as well. (Systematic Theology; See also What is Arianism?) FACTS ABOUT LAODICEA Watch this excellent 10 minute video from Faithlife ministries. It is located at what is known as the "Gate of Phrygia." Out of the oriental East, the great camel caravans came down through the Gate of Phrygia and through Laodicea. This road came out of the East and went to Ephesus, to Miletus, and also up to what is called Izmir today but was Smyrna in that day. Laodicea was in a spectacular place, a great valley. (J. Vernon McGee.) Two important imperial trade routes converged in Laodicea making the city a wealthy commercial center, the richest in Phrygia. Osborne says "The same major Roman road that went south from Pergamum through Philadelphia passed through Laodicea 45 miles later. It was also 100 miles east of Ephesus, near the eastern border of the Roman province of Asia. It was in perfect position to become a wealthy city due to the convergence of trade routes from the east. (Revelation - Baker Exegetical Commentary on the New Testament) Laodicea was destroyed by an earthquake in 60 AD, but the citizens were so wealthy that they refused any aid from the Romans to rebuild their city. Akin adds "The Roman historian Tacitus said of her, “Laodicea arose from the ruins by the strength of her own resources, and with no help from us.” (Ann. XIV. 27). The city and church alike saw themselves as self-sufficient. They did not need the help of anyone including God. They were just fine all by themselves." Although Laodicea's attitude of self-sufficiency was respected by Rome, the church of Laodicea would be rebuked for such self-reliance. Laodicea had one major weakness which was a lack of an adequate and convenient source for water. See picture above with the green line marking the track of the six-mile-long aqueduct that supplied water from the south but was lukewarm by the time it reached the city (SEE REMAINS OF THE AQUEDUCT). The water was so distasteful that visitors, not prepared for its tepid flavor, would often vomit after tasting. We also know that there were hot springs in Hierapolis 6 miles north (SEE PICTURE OF HOT SPRINGS WITH Calcium Carbonate DEPOSITS) and cold springs in Colasse about 10 miles to the east. Here is a very interesting article entitled "Hot or Cold at Laodicea." Luxurious black wool was produced in Laodicea (cf Jesus provision of white garments - Rev 3:18+). Laodicea was widely known for its medical school and it's famous ear ointment and eye salve, the latter made from Phrygian powder mixed with oil. (cf Jesus advise to buy His "brand" of "eye salve." - Rev 3:18+ and "ears to hear" in Rev 3:22+). Danny Akin's Outline of "The Church that Makes God Sick" (Rev 3:14-22+) I. Christ is characterized by His dependability. Rev 3:14+ 1. You can trust what He says. 2. You can trust what He starts. II. Christ condemns those who are deceived. Rev 3:15-17+ 1. Don’t be indifferent to your spiritual condition. Rev 3:15-16+ 2. Don’t be ignorant of your spiritual condition. Rev 3:17+ III. Christ counsels those who are deficient. Rev 3:18-19+ 1. You need Christ’s riches. Rev 3:18+ 2. You need Christ’s righteousness. Rev 3:18+ 3. You need Christ’s restoration. Rev 3:18+ 4. You need Christ’s rebuke. Rev 3:19+ IV. Christ challenges those who need direction. Rev 3:20-22+ 1. I will come in if you invite me. Rev 3:20+ 2. You can reign with me if you trust me. Rev 3:21-22+ Revelation 3:15 'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot. BGT Revelation 3:15 οἶδά σου τὰ ἔργα ὅτι οὔτε ψυχρὸς εἶ οὔτε ζεστός. ὄφελον ψυχρὸς ἦς ἢ ζεστός. KJV Revelation 3:15 I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. NET Revelation 3:15 'I know your deeds, that you are neither cold nor hot. I wish you were either cold or hot! CSB Revelation 3:15 I know your works, that you are neither cold nor hot. I wish that you were cold or hot. ESV Revelation 3:15 "'I know your works: you are neither cold nor hot. Would that you were either cold or hot! NIV Revelation 3:15 I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! NLT Revelation 3:15 "I know all the things you do, that you are neither hot nor cold. I wish that you were one or the other! NRS Revelation 3:15 "I know your works; you are neither cold nor hot. I wish that you were either cold or hot. NJB Revelation 3:15 I know about your activities: how you are neither cold nor hot. I wish you were one or the other, NAB Revelation 3:15 "I know your works; I know that you are neither cold nor hot. I wish you were either cold or hot. YLT Revelation 3:15 I have known thy works, that neither cold art thou nor hot; I would thou wert cold or hot. GWN Revelation 3:15 I know what you have done, that you are neither cold nor hot. I wish you were cold or hot. BBE Revelation 3:15 I have knowledge of your works, that you are not cold or warm: it would be better if you were cold or warm. RSV Revelation 3:15 "`I know your works: you are neither cold nor hot. Would that you were cold or hot! NKJ Revelation 3:15 "I know your works, that you are neither cold nor hot. I could wish you were cold or hot. ASV Revelation 3:15 I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. MIT Revelation 3:15 I know your activities to be neither cold nor hot. I wish you were one or the other. I know: Rev 3:1+ Revelation 2:2+ that: Rev 2:4+ Mt 24:12+ Php 1:9+ 2Th 1:3+ 1Pe 1:22+ I wish: De 5:29+ Ps 81:11-13 2Co 12:20+ you were cold or hot.: Jos 24:15-24+ 1Ki 18:21+ Pr 23:26 Ho 7:8+ Hosea 10:2 Zep 1:5,6+ Mt 6:24+ Mt 10:37+ Lu 14:27,28+ 1Co 16:22+ Jas 1:8+ Revelation 3 Resources - Multiple Sermons and Commentaries WHAT IS THE TEMPERATURE OF YOUR DEEDS? I know (eido) your deeds (ergon) - Know is perfect tense, signifying ongoing intimate, infallible knowledge, beyond a shadow of a doubt type knowledge (which one would expect given Jesus' omniscient eyes!) Note that Jesus says nothing else about this church's deeds (ergon) and specifically does not commend their deeds as He did every other church (Ephesus = Rev 2:2, 6+; Smyrna = Rev 2:9+; Pergamum = Rev 2:13+; Thyatira = Rev 2:19, 26+; Sardis = Rev 3:1, 2+; Philadelphia = Rev 2:8+). Laodicea was busy commending themselves! But their deeds (works) told a different story and gave evidence of their inner spiritual condition because one's deeds ultimately prove what one is. Deeds do not save but they show salvation is real. Faith alone saves, but the faith that truly saves is not alone! Jesus penetrating gaze leads to give His scathing assessment of their deeds. That you are neither cold (psuchros) nor hot (zestos) - Jesus the Great Physician takes their spiritual temperature and finds it unacceptable and unpalatable. Jesus compares them with cold and hot. The question is this -- Is Jesus using the comparison of the people or of their deeds? There are two ways the hot/cold comparison has been interpreted. One way (see Swindoll, Akin) is to take the hot/cold as referring to their deeds, as "hot" deeds like the hot healing waters at Hierapolis and refreshing works like the cool waters at Colossae. The other interpretation (see Walvoord, MacArthur, Donald Barnhouse) interprets the metaphors of hot/cold as referring more to the people in the church, as either zealous (hot) or uninterested (cold). Swindoll says it this way "When Christ wished that the Laodiceans were either cold or hot rather than lukewarm, He could have been referring to their hypocritical nature—they claimed to be a certain way, but their words and their deeds didn’t match. Or He could have been saying that the Laodiceans were simply useless in their works. A little geography and history help us better understand the analogy. Ten miles to the east was Colossae, known for its refreshing cold springs. Six miles to the north was Hierapolis, which had hot springs. Laodicea, located on a high plateau far from any springs, had to pipe in its water through stone aqueducts. By the time it reached the city, the water was always tepid, lukewarm, and sometimes even bitter or chalky to the taste after traveling for miles through all that stone. Like their municipal water, Laodicea’s works were lukewarm, neither hot nor cold. Cold water had therapeutic and culinary uses, as did hot water, but lukewarm water was unpleasant, insipid, and useless. Similarly, the book of James addresses the issue of those who profess to have faith but fail to demonstrate it in their works. James calls such fruitless faith “useless” (Jas. 2:14+). Christ expressed disdain for the same type of sin in Laodicea: The works of the Christians there were done solely in the flesh and therefore were halfhearted, insincere, and self-indulgent. They reflected nothing of the love that comes from Christ through the power of the Holy Spirit. Christ’s reaction to the complacent, listless spiritual condition of the Laodiceans could not have been more vivid: “I will spit you out of My mouth” (Rev. 3:16+). It’s hard to think of a less flattering reaction, especially from the only Man in the universe whose opinion really matters. Put bluntly, He said, “You make Me sick!” (See Insights on Revelation) John Walvoord favors the cold/hot comparison as a reference to one's state of spirituality writing "It is obvious that in this portion of Scripture Christ is referring to three different spiritual states which may be enumerated respectively as a state of coldness, a state of warmth or fervor, and a state of lukewarmness. Christ had reference to the fact that many in the world are cold to the things of Christ, that is, the gospel leaves them totally unmoved and arouses no interest or spiritual fervor. Such were many who were later won to the gospel, but in their prior cold state they had no evidence of grace or of salvation. By contrast those who are described as hot are those who show genuine spiritual fervor and leave no question as to the presence of eternal life, the sanctifying power and presence of the Holy Spirit, and a fervent testimony manifesting to all that they are believers in the Lord Jesus Christ." (Revelation 3: The Letters To Sardis, Philadelphia, And Laodicea) MacArthur is similar to Walvoord - The church at Laodicea was neither cold, openly rejecting Christ, nor hot, filled with spiritual zeal. Instead, its members were lukewarm, hypocrites professing to know Christ, but not truly belonging to Him (cf. Mt 7:21+ff.). (BORROW The MacArthur Study Bible ) I wish (ophelon) that you were cold (psuchros) or hot (zestos) - The idea of "I wish" means something like "If only..." or "Would that...." It is an expression of a fruitless wish that something would take place, but is generally impossible to attain. In other words ophelon ordinarily denotes an unattainable wish. Jesus wishes this church would either cool off or heat up. He is much more likely to be able to save someone in a cold church and He is able to use a hot church. A "Mr In Between" church is in a deceived state and a dire strait (see note). Know (1492) eido, oida - eido is used only in the perfect tense = oida) means in general to know by perception. Eido/oida is distinguished from ginosko (epiginosko, epignosis - the other major NT word group for knowing) because ginosko generally refers to knowledge obtained by experience or "experiential knowledge". On the other hand, eido/oida often refers more to an intuitive knowledge, although this distinction is not always clear cut. Eido/oida is not so much that which is known by experience as an intuitive insight that is drilled into one's heart. Wish (3785)(ophelon from opheilo - to owe) is a fixed form, functioning as an interjection to introduce an unattainable wish. The idea is "O that," "would that," "if only!" It describes that which one wishes that a thing had happened which has not happened or a thing be done which probably will not be done. In its earlier forms ophelon may have been an unaugmented verb used with an infinitive to express a wish. However, many scholars do not think it was an aorist form of opheilō without the augment but instead was a participle (cf. Bauer). Later the word was used as a particle to introduce wishes that are difficult or seemingly unattainable to fulfill and was usually translated “Oh that” or “would that” (ibid.). It can express such a wish for the past (“I would to God ye did reign” [KJV], “I would indeed that you had become kings” [NASB], 1 Corinthians 4:8+); for the present (“I would thou wert cold or hot,” Revelation 3:15+); or for the future (“I would they were even cut off” [KJV], “Would that those … would even mutilate themselves” [NASB], Galatians 5:12+). The only other reference is also future. In 2 Corinthians 11:1+ Paul asked that the Corinthians would “put up” with him as he presented his argument. 4 Uses in NT - 1Co. 4:8+; 2Co. 11:1+; Gal. 5:12+; Rev. 3:15+ Either Cold Or Hot I know your works, that you are neither cold nor hot. I could wish you were cold or hot. —Revelation 3:15+ Today's Scripture: Revelation 3:14-22+ I like soup when it is steaming hot and a soft drink when it is icy cold. I can’t stand either one lukewarm. Jesus has the same attitude toward people who profess to be His children. He detests lukewarmness. He said He wished they would be either cold or hot (Revelation 3:15+). Although some people believe the term cold refers to hostility toward Jesus and the gospel, I don’t believe He prefers hostility to halfheartedness. Rather, in His message to the church in Laodicea, Jesus may have had in mind two springs in the region—the hot mineral springs at Hierapolis and the pure cold water springs in Colosse. The hot springs were seen as having healing powers. The cold springs provided refreshment. The Christians in the church at Laodicea brought neither healing to the spiritually ill nor refreshment to the weary. They were lukewarm and of no help to anyone. You and I must ask ourselves these questions: Do I provide refreshment to the spiritually weary by bringing them encouragement, joy, and hope? Do I bring healing by challenging the careless, correcting the erring, and motivating the indifferent? Remember, we can’t help anybody if we are lukewarm. The Lord wants us either cold or hot—whatever is needed at the moment. By: Herbert Vander Lugt O God, grant me the strength of heart, Of motive, and of will To falter not but do my part Your purpose to fulfill. —Anon. A half-hearted Christian needs to regain a heart for God. The Problem With Self-Sufficiency I know your works, that you are neither cold nor hot. I could wish you were cold or hot. — Revelation 3:15+ Today's Scripture: Revelation 3:14-22+ The city of Laodicea had a water problem. One nearby town had fabulous hot springs and another had cold, clear water. Laodicea, however, was stuck with tepid, mineral-laden water that tasted like sulphur. Not hot. Not cold. Just gross. Given those facts, the words of Jesus to the Laodicean believers in Revelation 3 must have stung. Jesus rebuked them for being “neither cold nor hot” (v.15). And when He thought of them, He felt like vomiting (v.16)—like the effect of their drinking water. What was their problem? It was the sin of self-sufficiency. The Laodiceans had become so affluent that they had forgotten how much they needed Jesus (v.17). When we say we have everything we need, but Jesus isn’t at the top of the list, He is deeply offended. Self-sufficiency distracts us from pursuing the things we really need that only He can give. If you’d rather have cash than character, if your credit cards are maximized and your righteousness is minimized, if you’ve become smart but aren’t wise, then you’ve been shopping in all the wrong places. Jesus offers commodities that are far better (v.18). He’s knocking at your heart’s door (v.20). Let Him in. He will give you all you really need! Joe Stowell We must be careful to avoid All self-sufficiency; If sinful pride gets in the way, God’s hand we will not see. —Sper We always have enough when God is our supply. Revelation 3:16 'So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth. BGT Revelation 3:16 οὕτως ὅτι χλιαρὸς εἶ καὶ οὔτε ζεστὸς οὔτε ψυχρός, μέλλω σε ἐμέσαι ἐκ τοῦ στόματός μου. KJV Revelation 3:16 So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. NET Revelation 3:16 So because you are lukewarm, and neither hot nor cold, I am going to vomit you out of my mouth! CSB Revelation 3:16 So, because you are lukewarm, and neither hot nor cold, I am going to vomit you out of My mouth. ESV Revelation 3:16 So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth. NIV Revelation 3:16 So, because you are lukewarm--neither hot nor cold--I am about to spit you out of my mouth. NLT Revelation 3:16 But since you are like lukewarm water, neither hot nor cold, I will spit you out of my mouth! NRS Revelation 3:16 So, because you are lukewarm, and neither cold nor hot, I am about to spit you out of my mouth. NJB Revelation 3:16 but since you are neither hot nor cold, but only lukewarm, I will spit you out of my mouth. NAB Revelation 3:16 So, because you are lukewarm, neither hot nor cold, I will spit you out of my mouth. YLT Revelation 3:16 So -- because thou art lukewarm, and neither cold nor hot, I am about to vomit thee out of my mouth; GWN Revelation 3:16 But since you are lukewarm and not hot or cold, I'm going to spit you out of my mouth. BBE Revelation 3:16 So because you are not one thing or the other, I will have no more to do with you. RSV Revelation 3:16 So, because you are lukewarm, and neither cold nor hot, I will spew you out of my mouth. NKJ Revelation 3:16 "So then, because you are lukewarm, and neither cold nor hot, I will vomit you out of My mouth. ASV Revelation 3:16 So because thou art lukewarm, and neither hot nor cold, I will spew thee out of my mouth. MIT Revelation 3:16 Therefore, because you are lukewarm, neither hot nor cold, I am about to spurt you out of my mouth. DBY Revelation 3:16 Thus because thou art lukewarm, and neither cold nor hot, I am about to spue thee out of my mouth. NIRV Revelation 3:16 But you are lukewarm. You aren't hot or cold. So I am going to spit you out of my mouth. RWB Revelation 3:16 So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. WEB Revelation 3:16 So then, because thou art luke-warm, and neither cold nor hot, I will vomit thee out of my mouth: BYZ Revelation 3:16 Οὕτως ὅτι χλιαρὸς εἶ, καὶ οὐ ζεστὸς οὔτε ψυχρός, μέλλω σε ἐμέσαι ἐκ τοῦ στόματός μου. I will spit you out: Rev 2:5+ Jer 14:19 Jer 15:1-4 Zec 11:8,9 Revelation 3 Resources - Multiple Sermons and Commentaries A Dramatic Declaration! MR IN-BETWEEN REJECTED WITH DISGUST! This is not an easy passage to exposit. As I have read numerous commentaries and sermons, there seem to be two main thoughts about lukewarm. Probably the majority of writers/speakers interpret lukewarm as a state that any true believer can fall into over time. While I think that is true in the Christian life (i.e., one can be zealous for Jesus and over time cool off to the point that there is virtually no spiritual activity), one takes that general truth and applies it to this specific historical church to guide one's interpretation. The idea is that the Laodiceans are truly born again and just "sit and soak", and are apathetic and indifferent toward Christ, the Bible, etc. In short, the Laodiceans sort of just "exist," and they are unaware of their lack of spiritual inertia. This is a sad state of affairs at best because such an attitude forfeits all the joy of this present life and all the rewards of the future life which Jesus would generously give them if they simply got off the bench and into the game! On the other hand, at worst, a lukewarm state could be deceptive and deadly, for without any "fruit" production ("good deeds"), one cannot really be sure that such a person is genuinely born again. Such individuals need to read and apply Paul's sobering commands in 2Co 13:5+. And then follow that passage with Jesus' even more frightening words in Mt 7:21-23+. In this latter passage note that the adjective in Mt 7:22+ is not "a few" but "many." Jesus warms that there will be many souls who thought they were saved when in fact they had never been born again. And so "lukewarm" is a dangerous position to remain in because there is really no evidence that such a person is genuinely saved. The other way "lukewarm" is interpreted is by taking that word in the context of this specific church and identifying "lukewarm" as lost individuals, not as hot (saved) individuals who have "cooled off." Jesus does not say they Why would Jesus offer "white garments" to those who are already saved and clothed in the righteousness of Christ? Why would He spew them out? That's a frightening thought. Something we spew out literally no longer has any association with our body. Therefore this metaphor would seem to indicate that lukewarm is a description of unsaved individuals, those who have no association with Him. That description cannot apply to a true believer because we can never lose our salvation. We are in an everlasting, immutable, unbreakable covenant with Jesus. The other question to ask is why is the Head of the church outside of the church? If one believer were in that church, Jesus would have been present in the church not outside the church. So because (term of explanation) you (you is singular = collectively the entire church; present tense - continually) are lukewarm (chiliaros), and neither hot (zestos) nor cold (psuchros) - Jesus' hearers would have grasp His comparison immediately because they drank lukewarm water every day! The hot medicinal waters of Hierapolis (about 6 miles north) conveyed therapeutic and potential healing effects. The cold, pure waters of Colossae (about 10 miles east) brought physical refreshment. Some writers feel that Laodicea received water from these hot springs of Hierapolis and the cool waters of Colossae and that the temperatures of the water from both sources were lukewarm by the time they arrived at Laodicea. Even excellent commentators like Warren