Revelation 3:14-22; Isaiah 65:16-19; Ezekiel 36-37; Jeremiah 31
Finally, we reach the end of the glorified Jesus’ messages to the seven Churches, and to us. The final word is a sober one, which nevertheless retains hopefulness for the people of God. The hope that is offered lies in the character and plans of the One who is reproving them (and us!). Here are the words that He addresses both to Laodicea, and to whomever “has an ear”:
And to the angel of the church in Laodicea write: ‘The words of the Amen, the faithful and true Witness, the Head of God’s creation. I know your works: you are neither cold nor hot. Would that you were either cold or hot! So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth. For you say, I am rich, I have prospered, and I need nothing, not realizing that you are wretched, pitiable, poor, blind, and naked. I counsel you to buy from me gold refined by fire, so that you may be rich, and white garments so that you may clothe yourself and the shame of your nakedness may not be seen, and salve to anoint your eyes, so that you may see. Those whom I love, I reprove and discipline, so be zealous and repent. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me. To the one who conquers, I will grant to sit with me on my throne, as I also conquered and sat down with my Father on his throne. He who has an ear, let him hear what the Spirit says to the churches.’ (Rev 3:14-22)
This final word to Laodicea is shockingly negative, using the graphic imagery of Jesus spitting the church out of His mouth as though we were a tepid drink. However, it does not begin or end in a negative manner. We hear first about the divine One who calls himself “the Amen.” This is an unusual word for a Hebrew particle, found throughout the Old Testament, and known to us both by Jesus’ assuring words, “Amen! Amen!” and by our prayer practice, where we say “Amen” in agreement with the prayer. The word comes from the Hebrew verb ’āman, which is used variously, but has a basic meaning of “to be firm, faithful, constant, or true.” Here Jesus uses it as a noun, which is a bit surprising, and then explains its meaning by going on to say that He can call himself “the Amen” because He is “the faithful and true witness.” This is not the only place where the word “Amen” is seen as a descriptor of God, however! There is a similar use in Isaiah 65, a chapter which the seer St. John echoes numerous times in his Revelation. In this prophetic chapter, Isaiah has been warning those Jews in exile who have rejected the LORD, and said that when they see that great day of the LORD, their name will be considered a curse, whereas those who cleave to the LORD will leave a different legacy. Of them, the prophet says,
He who blesses himself in the land shall bless himself by the true God, the Amen,
and he who takes an oath in the land shall swear by the true God, the Amen;
because the former troubles are forgotten
and are hidden from my eyes [says the LORD].For behold, I create new heavens and a new earth,
and the former things shall not be remembered or come into mind.
But be glad and rejoice forever in that which I create;
for behold, I create Jerusalem to be a joy, and her people to be a gladness.
I will rejoice in Jerusalem and be glad in my people;
no more shall be heard in it the sound of weeping
and the cry of distress. (Is 65:16-19)
The Hebrew in the beginning of this passage literally reads as “the God, Amen,” and is rendered “the true God” or “the God of truth” in both the old Greek and many English translations of the Hebrew, in order to make the meaning clearer. But the word “Amen” is used twice to identify this one true God, and it speaks to God’s faithfulness, constancy, and truth, expressed in blessing for those who remain faithful to Him. For them, there will be a new heavens and a new earth, a new Jerusalem that is a joy—and they will be prized part of this new creation.
When the book of Revelation uses this same language to refer to Jesus, then, it recalls for us the decision of the prophet, who called God’s people to be part of the blessing, and not part of the curse. Jesus’ words are clear and unequivocal, and so call to attention those who, by and large, are neither hot nor cold. For them there should be the healing, for them there should be a clothing in righteousness; there should be true riches, rather than blindness, nakedness, or spiritual poverty. We hear the longing in Jesus’ words, as He presents to this church of apathy God’s desire for their repentance. Perhaps we are reminded, too, of Jesus’ words to the mixed congregation in Corinth:
As surely as God is faithful, our word to you has not been Yes and No. For the Son of God, Jesus Christ, whom we proclaimed among you…was not Yes and No, but in him it is always Yes. For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory. (2 Cor 1:18-20)
When God’s people say Amen, they recognize the utter faithfulness and truthfulness of God Father, Son, and Holy Spirit. For Jesus speaks to them as the One, who with the Father, is “first”—some translations put it “the beginning of God’s creation” (3:14) This rendering, though, might make it sound as though the Son himself were a created being, when the Greek word for “beginning” (Archē) is a good deal more grand, as Orthodox know with our use of words like “archetype,” “archpriest,” and so on. Of course, Jesus is one of us, but he is the “Head of the Church” as well as “the Head of Creation,” with pre-eminence in everything (Col 1), even in his faithful martyrdom. And He goes on to speak about sharing the throne with the Father, and so having the authority to extend such power to His Church. Here, then, is the God-Man, offering to share His rule with us, even with those who at the point of this message, are neither hot nor cold, and suitable for rejection. Though the Holy Spirit is not named explicitly, His work is remembered. The Church can be re-established as a blessing by repentance, because Jesus’ very reproof is a sign of His love and desire for His people. As the author to the Hebrews puts it,
“[T]he Lord disciplines the one he loves, and chastises every son whom he receives.” It is for discipline that you have to endure. God is treating you as sons. For what son is there whom his father does not discipline? If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. Besides this, we have had earthly fathers who disciplined us and we respected them. Shall we not much more be subject to the Father of spirits and live? For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness. For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it (Hebrews 12:6-11).
It is the Holy Spirit who delights to re-orient our hearts and minds to the One who disciplines us in love. The prophets spoke about the Spirit making a change in minds and hearts, exchanging the people’s heart of stone for one of flesh, and reviving them (Ez 36:26; 37:1-14; Jer 31:33-40). Jesus Himself speaks about the role of the Spirit, called alongside, to “convict” of sin, and to “lead into” all truth (John 16). Here, then, in the book of Revelation, as the glorified Jesus speaks to the Church, it is the Holy Spirit who will commend to them His words that they should seek true riches, accept the white clothing that only He can give, and receive the healing of their eyes, that they should see things as they really are. It is by the Spirit that His people hear the “knocking at the door,” and will answer.
Astonishingly, to answer that door means not to receive a summons to judgement, but to restoration, intimate communion with God, and even sharing in the rule of the God-Man as the adopted sons and daughters of the Almighty. No more pretense will be needed, for God plans to make of us a true and faithful people, whose Amen matches the One who is faithful and true. Repentance is not for outsiders alone, but for God’s people, who are called to a day-by-day and moment-by-moment realignment to God’s purposes, as we hear “what the Spirit says to the Churches.” This message may well be the most applicable for those of us who are not daily tested by external and systemic tribulation, and who have some ease in our life situations. God forbid that we should fall into apathy—but He promises to remedy even that, as we return to Him! His voice of judgement is simultaneously a voice of love, and sounds in our ears as we heed the Spirit of Truth, who points to the Jesus, the One who is the great Amen!
Edith M. Humphrey 