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Revelation 3:14-22 the Church at Laodicea Chavurah 1/20/17

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Revelation 3:14-22 the Church at Laodicea Chavurah 1/20/17 Revelation 3:14-22 The Church at Laodicea Chavurah 1/20/17 The Background concerning the city of Laodicea: Antiochus II (261–246 BC) fortified the earlier city of Diospolis as a Seleucid outpost between 261 and 253 BC, naming it after his wife or sister, Laodice (Λαοδίκη). The city was called “Laodicea on the Lycus” (Λαοδίκεια ἐπὶ Λύκῳ or Laodicea ad Lycum) and “Laodicea of Asia” (Λαοδίκεια τῆς Ἀσίας) to distin- guish it from at least four other cities of the same name founded by the Seleucids (Kleine Pauly 3:482–84). It was situated on a plateau in the fertile valley of the Lycus river on a prominent trade route. It was six miles south of Hierapolis (Col 4:13), important for its wool industry, eleven miles west of Colossae, and a hundred miles east of Ephesus on a major road (Strabo 14.2.29). After 188 BC, the city came under the rule of the Pergamenes. Laodicea came under the con- trol of the Romans in 133 BC The annual contribution of ca. twenty pounds in gold of the Jewish community of Laodicea to Jerusalem, along with the contri- butions of Jewish communities from three other cities, was seized in 62 BC (Ci- cero Pro Flacco 28–68; Schürer, History 3:27; Mitchell, Anatolia 2:33). This re- flects the presence of a large Jewish community (Jos. Ant 14.241–43). Laodicea became prosperous during the last part of the first century BC and, despite expe- riencing damaging earthquakes during the reigns of Tiberius and Nero, became a major urban center by the second century AD Located in a region prone to earthquakes, Laodicea was damaged by an earthquake during the reign of Tiberius (AD 17), who aided the city in rebuilding (Strabo 12.8.18). When de- stroyed by an earthquake in AD 60, the city was so wealthy that it was able to refuse imperial financial assistance in rebuilding (Tacitus Annals 14.27). Expen- sive garments made of black wool were one of its most important exports (Strabo 12.8.16). The Christian community at Laodicea was closely connected with that of Colos- sae and is mentioned five times in Colossians (2:1; 4:13, 15, 16[2x]); the two cities were located only a short distance apart in the Lycus valley. The name of at least one early Laodicean Christian is known to us: in secondary greetings to the Christians at Laodicea (Col 4:15), Paul mentions Nympha or Nymphas (the ac- cusative form Νύµφαν can be either masculine or femine) and the church at her/ his house; Paul also encourages Archippus to fulfill his ministry faithfully, and - 1 - it is possible that he too was from Laodicea.--Word Bibilical Commentary, p. 249-250. Laodicea lacked its own water supply, having no direct access to the cold water of the mountains or the hot water of the nearby springs in Hierapolis to the north. In contrast to its claims to self-sufficiency (3:17), it had to pipe in its wa- ter; though much of the aqueduct from the south was underground , nearer the city it came through stone barrel pipes, thus remaining vulnerable to any intend- ed besiegers who wished to cut off the city's water supply. More important, this water had grown lukewarm by the time of its arrival. Additionally it was full of sediment. The point of lukewarm water is simply that it is disgusting in contrast to the more directly useful "hot" and "cold" water. All the churches would plainly under- stand this warning. Hot water was useful for bathing; the waters at hot springs like nearby Hierapolis or other sites was considered helpful for relieving ail- ments. Cold water was useful for drinking and available at nearby locations like Colosse.--Craig Keener, p. 158-159. There is then a connection with Revelation 21:1-5; the point here emphasizing not that Yeshua is the original creator, though He most assuredly is; but rather that He is the inaugurator of a New Creation. We ourselves are the first New Creation after His Resurection as we place our trust in Him - Galatians 6:15; 2 Corinthians 5:17; Ephesians 2:10, 15; 4:24; Colossians 3:10. V. 14 - The author of this final letter to the 7 churches is identified as: The Amen, The Faithful and True Witness, The Beginning of the Creation of God. The unusual titular use of the term ὁ ἀµήν, “Amen” (only here in the NT), is probably an allusion to the Hebrew text of Isa 65:16 (cf 25:1), where the name of God is mentioned in connection with the use of both blessings and oaths in the yitbā rē k bē ʾlō hê ʾā mē n, literally, “he shall bless by the יִתְבָּער בֵּאלהֵי אָמֵ ן phrases yiš š ā baʿ bē ʿlō hê ʾā mē n, literally, “he shall יִשָּׂ בַע בֵּאלהֵי אָמֵ ן God of Amen,” and ʾā mē n could be אמֵן swear by the God of Amen.” In both cases BHS suggests that ”,ʾō men, “faithfulness אֹמֶן ʾē mû n, “faithfulness,” or אֵ מוּן vocalized either because both phrases are rendered τὸν θεὸν τὸν ἀληθινόν, “the true God,” in the LXX.--Word Biblical Commentary on the New Testament, p. 255. With the Image of Yeshua as the "Amen," the "Faithful and True Witness,' the Laodiceans are being indicted for being ineffective in their faith. They were - 2 - ineffective because their witness was non existent or it was consistently and completely compromised by their involvement in the culture of this city. This depiction of Yeshua is everything that this congregation in Laodicea are not! The chain of witness that John draws in the initial sentences of the Apocalypse of John is worked out in his vision of social conduct. In the difficult circumstances of the Jewish Diaspora during the Judean War, John understands that it is incumbent upon him and upon members of his community to stand as witnesses in the way Yeshua stood as a witness to God's covenant with Israel: they are to keep the commandments of God, fulfill the practices enjoined, refrain from those prohibited, seek purity through means provided in the covenant.-- Parables of War, pp. 145-146. This is based upon the joining of the word witness, µαρτυς, with faith, πιστις. Revelation 12:17 - the word testimony is the same word for witness, martus. Revelation 14:12 they keep the commandments of God and the faith of Yeshua. These are representative of what Yeshua expected to find, but did not find at Laodicea. Isaiah 65:15-17 contains the promise of a New Creation by the faithful God of Israel. This primarily is what lies behind the title "The Amen, The faithful and True, The Beginning of the Creation of God." The notion of God as a faithful witness to the new creation in Isaiah 43:10-12, 19 forms the background for witness. These allusions to the Tanach are used to indicate that Messiah is the the true witness to His Own Resurrection as the inauguration of the fulfillment of the new creation prophecies of Isaiah. Some appeal also to Proverbs 8:22, 30.--G.K. Beale, p. 297. The word for "beginning," arche, αρχη, can also mean "first, origin, source; ruler, realm, rule." Some have argued, as above, that in our text, it carries the weight of origin, but not of the first creation, rather of the new creation. It also has the force of rule or power, and was used this way by the Roman caesars. Therefore it could mean that He is the final authority to which they had to appear. Vv. 15-16 Yeshua's Indictment of Laodicea Yeshua calls upon a very obvious and culturally relevant situation that everyone would immediately recognize, and compares the believers in Laodicea with the very poor water supply for which the city was well known. Thus they, like the water, were distasteful. Or to put it more bluntly, Yeshua says to them, I want to spew you, to puke you, out of my mouth. The word in Greek means literally "to - 3 - vomit." The traditional view of this image has been understood to be metaphorical of their lack of spiritual fervor and half-hearted commitment to Yeshua. Thus Yeshua calls for them to be either cold or hot, both being more positive than half-hearted. Would Yeshua rather people be completely cold, meaning lost, dying and going to hell, or completely disloyal? That seems a bit contradictory, does it not? A very different take on this is in comparison with what was true geographically around them. The hot waters of Hierapolis were therapeutic, and sought out for their medicinal qualities. The cold waters of Colossae were pure, drinkable and refreshing. Laodicea however, as already noted, had lukewarm water, hard water, full of calcium deposits, or with sediments. What we might see as cloudy water, or full of "floaters," or with stuff in the bottom of the glass. The point has to do with comparison with Yeshua who is Amen, true, and a faithful and true witness. In other words, they were not witnessing and the non believers were recieving neither spiritual healing nor spiritual life, to make a connection to the above description of the waters. Vv. 17-18 The Laodicean's Self - Evaluation The Church at Laodicea considered herself rich, wealthy, and in need of nothing. Sounds a lot like the old Baptist phrase: Saved, Satisfied, and Sat Down! The cul- ture at Laodicea could be compared to the pompous and self righteous attitude of America.
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