“And unto the angel of the Church of the Laodiceans write” (Revelation 3:14).

With the message to the angel of the Church of the Laodiceans, we come to the close of these solemn epistles of Christ to his professed Church. Applying the messages prophetically, as representing the particular characteristics possessed by the Church in seven periods of the Gospel Age, there can be no question that the message to this Church and its star or teacher describes a condition existing in the very closing period of church history. It is very generally agreed by Pre-millennial expositors who have written since 1880, that we have now reached the period of Laodicea.

The Church of the Last Times

Joseph Seiss, in a series of lectures on the Revelation given about 1865, wrote as follows: “There is yet one other phase [of church history]. Shall I say that it is yet future, or that we have already entered it? Here are still some whom Christ loves, mostly suffering ones, under the rebukes and chastenings of their gracious Lord (verse 19). But the body of Christendom is quite apostate, with Christ outside, and knocking for admission into his own professed Church. Can any man scrutinize narrowly the professed Church of our day, and say that we have not reached the Laodicean age? Is it not the voice of this Christendom of ours which says, ‘I am rich, and increased with goods, and have need of nothing’? And is it not equally the fact that this selfsame Christendom of ours is ‘the wretched, and the pitiable, and poor, and blind, and naked’? (verse 17). Did the ‘Mene, Mene, tekel upharsin’ of Belshazzar’s palace better fit the ancient heathen, than this modern Christian Babylon? Men talk of it as destined to glorious triumph. They proclaim it commissioned of God to convert the world. They point to its onward march as about to take possession of the race for Christ and heaven. But the ‘Amen’ hath spoken, ‘the faithful and true Witness’ hath given his word; ‘I am about to spue it out of my mouth.’ ”

Another, writing a half century after these words were spoken, in 1916, said in this connection: “The message to the Laodicean stage of the Church pictures the nominal Church of today as our Lord sees her. Unknown to the Laodicean Church, our Lord has returned. He has stood at the door and knocked. Had they been awake, they would have heard. Our Lord clearly foretold that he would come as a thief; but he did not tell at what hour.”

The fact that our Lord would be really, although invisibly, present at some time during the Laodicean period, was plainly stated by messengers of the Philadelphian period, amongst whom was Mr. Seiss, as we read:

“To the Philadelphians it is announced, as a subject of comfort and hope, that Christ shall quickly come. And to the Laodiceans he is represented as already present, knocking at the door, prepared to bless those ready to receive him, but to eject with loathing the lukewarm masses who fail in fervency and timely repentance. Laodicea thinks itself all it ought to be, and appropriates to itself all Divine favor and blessedness; and yet, the very Lord in whom it professes to trust is denied a place in it and is represented as barred out, where he stands and knocks as his last gracious appeal before giving over the infamous Babylon to judgments which are ready to sweep it from the earth. And with reference to the loathsome Laodiceans, he represents himself as already present, appealing to them for the last time, and ready to spue them out of his mouth.”

It was in full harmony with the foregoing that Mr. Russell expressed as his conviction that the Second Presence of Christ began near the close of the Nineteenth Century. Referring to this, he says that since that time “we have been living in the Parousia of the Son of Man. Is there anything to corroborate this? Yes. In the first place, we look for the Lord’s dealing with his people, the Church. We should expect that at the time of our Lord’s coming his people would hear his ‘knock’ [Revelation 3:20] — the knock of the prophecies, and whoever would open his heart and receive the things in a consecrated attitude of mind the Lord would gird himself as a Servant and would come forth and serve him.”

A Second Decline in Christianity

However, it would seem that we may not be positive in fixing an exact date when the periods represented by these messages begin and end; and this is especially true of the last, the Laodicean period. The fact as to when the period is reached is made known to watchful Christians only; and this by the fulfillment of the events predicted. Exact dates of the ending of chronological periods may not be known so positively. This seems to have been the thought of the writer just quoted:

“We may not read the time features with the same absolute certainty as doctrinal features; for time is not so definitely stated in the Scriptures as are the basic doctrines. We are still walking by faith and not by sight. If in the Lord’s providence the time should come twenty-five years later, then that would be our will.” The view here set forth is the one this writer expressed regarding the different epochs referred to in these messages, as we read: “We are not to think of the different epochs represented in the messages to the various Churches as being exact periods, as though there was a particular instant of beginning and a particular instant of closing. Rather we are to understand each to be a general period, which laps over the one on the other.”

Two facts seem to stand out prominently in the teaching of the two above-quoted expositors — one with reference to the Philadelphian period, and the other concerning the Laodicean. The first is that at some time when the Laodicean conditions would be prevailing, the Second Advent would take place; and there is implied the fact that when this event had occurred, it would be known only to a comparatively few. The second is that Laodicea seems to represent or picture what we see all around us — the failure and apostasy of Protestant Christianity — the same condition that the reformers in Sardis saw, just previous to the Sixteenth Century in Roman Catholic Christianity. In other words, Laodicea seems to depict the complete failure of Christendom a second time; the first time being that of Romish Christianity just before the Reformation and necessitating what might be called a new beginning. It is an indisputable fact that Protestantism sprang out of the bosom of Romanism, as Philadelphia conditions out of the bosom of Protestantism. Other visions of the Revelation that apply to the close of this latter period, which will be considered later on, depict a great, a general falling of stars (teachers) from heavenly to earthly things, and the shaking of the powers of the heavens, the ecclesiastical systems. Laodicea and its messenger seem to represent the culmination of this — that is, both the clergy class (stars) and laity class (lampstands, churches), fallen from grace, judged, and found wanting. While there were some few notable exceptions in both these classes, and still are even at the present time, this, however, seems to be the general picture presented and described in the Laodicean message.

In our consideration of the preceding messages it has been our thought, as will have been noted, that these stars or messengers apply to a ministering class of teachers, rather than to seven particular individuals; and that the words of commendation, as well as the rebukes and reproofs, are as applicable to the stars as to the Churches themselves. Accepting, after careful examination, the translation of our Common Version (which is, in fact, the same as that of most all translations), that the word, “unto,” or “to,” and not “by,” the angel of the Church of Ephesus, Smyrna, etc., is correct, we cannot see how, in applying these messages to different periods in church history, seven single individuals can be represented as stars — one for each period. It does not seem either reasonable or Scriptural to suppose that in the long periods represented by the different messages, some of them covering centuries, that the Lord would select and make use of but one individual only, unto whom all the others, living centuries after their death, were to look as their leader. For instance, in the Philadelphian period it cannot be questioned that Luther was a special “star,” represented symbolically as held in the Savior’s right hand as long and in proportion as he was faithful to the light given, and that his special work was to begin (not complete) the cleansing of the antitypical Sanctuary, the Church; so were Reuchlin, Zwingli, and Calvin, each doing his part in this divinely appointed work. Later on came Wesley and others, also accomplishing other needed reforms. Coming down to near the close of the Philadelphian period (about 1829 and on), we have Joseph Wolff and William Miller, leading stars in the predicted Second Advent movement. It was in connection with the reproach associated with this latter movement that very many stars, teachers, were led astray, fell from heaven, and were caused to despise the prophecies; and others to gradually reject the Scriptures themselves as divinely authoritative. A few faithful Philadelphians, however, continued to hold fast to, and study the prophecies, thereby obtaining clearer light on the Second Advent and its associated events. All these, as well as those from Luther’s day down to about 1880, contributed, under God, their share in causing the path of the just ones to shine more and more unto the perfect day. Does it not seem reasonable and Scriptural to conclude that all these as a class were represented in the one star or messenger of the Philadelphian period? Again, as having an important bearing on the interpretation of some, that seven individuals are represented and that these were all faithful servants, it should also be kept in mind that the words, Unto, or To the angel of the Church at Ephesus, Smyrna, etc., positively indicate that the condition of the messengers, as well as the Churches, are described, and both were held responsible for the conditions existing. It is therefore quite in order that Mr. Seiss remarks: “I gather from the delinquencies, which are subsequently laid to their charge, that these angels are but men of like passions with ourselves, nothing more or less than ministers of the Churches named, indeed, in the wide sense, of all churches in every age.”

Another noted commentator, Josiah Litch, has truthfully said:

“The personal pronouns, thou and thy, addressed to the pastor, can never be made to refer to a church for an antecedent. The works expressed are [more particularly] the works of the pastor, not of the church. It is in this way that Christ indicates his intense personal interest in and superintendence over those whom he had placed as shepherds over the churches which by his Divine providence have been organized on earth. Is it not another way of saying, ‘I hold thee in my right hand’? ‘I watch thy acts and mark thy words, and hold thee responsible for the good or injury those words or acts do to my cause.’ So what follows is in reference to the administrative work of a pastor. ‘Thou hast tried them which say they are apostles, and are not, and hast found them liars.’ So far his pastoral work had the Divine approval, and he has still words of praise for him. ‘And hast borne, and hast patience, and for my name’s sake hast labored, and hast not fainted.’ These qualities all meet with his unfeigned approbation as being just what should distinguish the labors of a faithful pastor; but here the scene changes, and he is brought face to face with his faults, as seen by his Lord. ‘Nevertheless, I have this against thee, because thou hast left thy first love.’ ” (Harmony of Daniel and the Apocalypse).

Christ Rebukes the Ministry of Laodicea

That all but two of these messengers were rebuked by the Savior, indeed, were held equally, and probably more responsible than the individuals of the Churches for the wrong conditions existing, is plainly taught in that the words of Christ are addressed to them. We read, “Unto the angel of the Church at Ephesus write; I know thy works. I have this against thee, because thou hast left thy first love.” We inquire, Whose works did the Savior know? Was it not the angel’s or messenger’s? Who was it that the Master said had left his first love? Is it proper to apply these words alone to the Church, leaving the messenger without rebuke? It would hardly seem so. All the other Apostles were dead when St. John was told to write and send these epistles to the messenger at Ephesus. It will be well that we bear in mind that the condition described by Ephesus which was rebuked by the Savior, applied to the very close of the Apostolic age — indeed, to the very time St. John is commissioned to write these messages; and, of course, St. John at this time could not be one of these unfaithful stars, being an exile on the desert isle of Patmos; and this, of course, was true of those who were dead. There doubtless were others, a few, to whom the words of rebuke would not apply, just as there have been in every period. The conditions described were general, both as to rebukes and commendation.

There can be no question, however, that the Church is also addressed in the message, but this is seen, not in the words we have quoted, but rather in the words, “He that hath an ear, let him hear what the Spirit saith unto the Churches,” as well as in the fact that St. John was instructed to write to them. It therefore seems most conclusive that the Lord’s words are addressed and apply, not only to the Churches, but to the angels or messengers as well; and as we carefully examine the messages, it cannot but be noticed that the Savior’s words imply that the angel addressed is equally and more guilty of the things charged, and is held responsible with the Churches for the wrong conditions existing in them. Both the angel and the Church of Pergamos are, as we have noted, held responsible for not testifying against the doctrines of the “Nicolaitans” and of “Balaam.” It is both the angel and the Church that are rebuked for suffering that woman Jezebel to seduce God’s servants, etc., in Thyatira.

A careful examination of the address to Laodicea will discover that it is a rejected, indeed, an apostate condition, that is described by Laodicea and its angel. Does it not seem the more reasonable to interpret this message as describing the utter rejection of both a Laodicean ministry and laity — indeed, the whole system of Protestant Christendom? However, there are a few exceptions — those who are in Babylon and who wait until they hear the voice, “Come out of her, my people.”

Stars Held in His Right Hand

The one and only support that could reasonably be advanced for interpreting these stars to represent seven individuals is that the stars or messengers are, in the vision of chapter 1, held in the right hand of the Savior. Concerning this symbol, however, we think that all will agree that the fact of their being held in the right hand of the Savior does not prove that the seven stars or angels represent seven individuals; because all through the Revelation, angels do not represent single individuals, but movements comprehending many individuals: neither would it imply that they are infallible in their teachings, as were the Apostles. The Scriptures do not encourage the Lord’s people to look for infallible expounders of the Word. This was what led to Papal and other usurpations of Divine authority, as all students of the Bible know.

What then is the meaning of this symbol of the seven stars being held in the Savior’s right hand? We answer: Any interpretation must be in perfect harmony with all other Scriptures relating to this matter. But what other interpretation can be given this symbol that harmonizes all the Scriptures concerning Christ’s dealing with uninspired, fallible teachers, both faithful and unfaithful? May it not be that the intention of Christ in this symbol was to call to the mind of believers generally, an attribute of his which needs ever to be kept in mind? That is, that he had the power to continue if faithful, or remove, if unfaithful, these ministering servants of his, just as he had the power to remove the lampstands (Churches) themselves, when they proved unfaithful? This seems to be in harmony with all Scripture, and when held to, causes his people to hold the headship of Christ in its proper place, and to test the teachings of all by the infallible Word itself instead of by uninspired teachers’ interpretations. In other words, the teaching of the symbol seems to be that of the tender care manifested by Christ in the interest of his faithful people by raising up among them true teachers, pastors, and protecting such in their ministry; or this care may be manifested by the removal of unfaithful teachers, pastors, or by the removal of his trusting, faithful people from the evil influence of unfaithful teachers, pastors.

Coming now more directly to consider the words of the message to the angel of the Laodiceans, we find that as in the cases of the other Churches, the stars or teachers serving them are equally, if not more, responsible for the conditions prevailing; that in a general sense, neither the messengers nor Churches are any longer recognized as his mouthpieces; and that they were about to be spued out of his mouth — rejected, cast off from favor. All this is taught in the words of Christ: “Unto the angel of the Church of the Laodiceans write: I know thy [the messenger’s] works, that thou art neither cold nor hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.” “He that hath an ear, let him hear what the Spirit saith unto the Churches.”

As throughout the preceding six stages of the Church’s history, so in the seventh — that of Laodicea — God has provided those who would minister to the needs of the true saints. Amongst these there have been some whose usefulness has been specially recognized. But these specially called ones, while faithful even unto death, are not to be regarded as infallible in all their utterances. None of these as individuals are specially referred to in the message as the “angel” of Laodicea. They are mentioned, as all of his other faithful ones are mentioned, in the words: “As many as I love, I rebuke and chasten.” Such faithful ones are not Laodiceans, although living in the Laodicean period. It would be proper to call them Philadelphians, in the sense that they possess the Philadelphian spirit of brotherly love — the spirit that has always, and will always, characterize the overcomers. Such faithful servants, and those who emulate their example in following Christ, while in the Laodicean period, are not of Laodicea; even as they are in the world, though not of the world.

If the Common Version rendering, “the Church of the Laodiceans,” instead of “the Church of Laodicea,” is the correct one (and it is supported by many manuscripts), then we have a further support for applying the messenger of the Laodiceans to a rejected clergy class instead of a faithful minister outside of Laodicea. Furthermore, there seems also to be another special significance attached to the words as distinguished from the other messages, as noted by learned commentators of the Philadelphian period who accepted this translation as correct. The Laodicean Church is not the Church in Laodicea, as in the other cases, but the Church of the Laodiceans. One has said that “it would seem as if the Church in its proper character of an elect company, had quite faded from view, and the world had now become the Church. The confessing body is hardly distinguished from any other body.” The derivation of the word Laodicea, of itself, supports this thought. There is a very general agreement as to the significance of the word. Mr. Russell gives the meaning as that of “a tried or judged people.” Mr. Taylor, another writer on the Revelation, defines the word as “the people judging.” Mr. Seiss thus refers to the significance of the word Laodiceans: “It is Laodicean, i.e., conformed to the popular judgment and will — the extreme opposite of Nicolaitan. Instead of a Church of domineering clericals, it is the Church of the domineering mob, in which nothing may be safely preached, except that which the people are pleased to hear, in which the teachings of the pulpit are fashioned to the tastes of the pew, and the feelings of the individual override the enactments of legitimate authority.”

“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” (Revelation 3:14-16).

We learn from history that the name Laodicea was given to the city where the last of the seven Churches was located, by Antiochus II, after his enlargement of it, in honor of his wife Laodice, and that it is a compound of two words — laos, “people,” and dike. Mr. Grant observes: “ ‘Dike’ is given by the dictionaries as having three meanings closely connected: (1) of ‘manner, custom, usage’; (2) of ‘right’; (3) of ‘requirement,’ and so ‘vengeance,’ punitive justice. We have thus three possible meanings: ‘custom of the people,’ ‘people’s right,’ ‘judgment of the people.’ And these three things have equally plain and solemn connection with one another.” The writer next goes on to make application of these three related meanings of the word to the different features contained in this message to the Laodiceans. That they fit perfectly the general conditions existing in Protestant Christianity today, can hardly be questioned, “for,” he proceeds to say, “it is indeed the ‘people’s custom’ that is here [in this Laodicean message] unfolded. If under Popery it is rather the usurpation of the leaders that is the question, in Protestantism, with its open Bible, the people [who profess Christianity] are tested as never before.” This responsibility of the people is on account of the wonderful privileges of our day.

In the early centuries of the Gospel Age, the art of printing was unknown, and the people of the world as well as the people of God were necessarily dependent upon the slow, toilsome labor of copyists for the multiplication of copies of the Word of God. To possess a copy of the entire canon of the Sacred Writings was a rare, an extremely rare privilege. When, in the Sixteenth Century, the Reformation was instituted, the printing press, although crude and deficient when compared with that of the present time, had come into use. This made possible the greatest factor in the Reformation movement — the scattering of various portions of the Bible. Since the opening years of the Nineteenth Century, Bibles have become plentiful, and are found in nearly every home today. The responsibilities that are associated with a knowledge of its contents have been brought home, as never before, to the professed people of God — indeed to all people. It is true, men have been, and indeed still are, ignorant of the teachings of the Bible, but it is now more assuredly a willing ignorance. They may, as they have in the past, seek to place the responsibility of their ignorance upon the fallen stars, the blind leaders, but their doing so has now necessarily another character from what it had in former days. As this noted writer has said:

“Hence it is the people who are now being manifested — their way which is being made apparent; and judgment, however delayed, must at last follow with proportional energy. Thus two significant applications of this word ‘Laodicea’ are made evident.

“But again, and connected with this, there is a feature of the last days which Scripture puts prominently forward — the self-assertion which indeed on man’s part has never been lacking, but which now pervades, in a manner not before seen, the masses of the population. That Protestantism has favored this, is one of the reproaches of the Romanists. And it is undeniably true that in one sense it has favored it. The breaking of ecclesiastical yokes — the yoke of a tyranny more prostrating than any other — with that awakening of the mind of man which is ever found where the light of the Word of God has penetrated — has produced a state of things in which, if Christ’s yoke be not accepted, man’s will will assuredly assert itself [even over the false guides] as never before. And so it has proved; and so Scripture long before declared that it would be. ‘Laodicea,’ in its … sense, as ‘people’s right,’ has become, morally, spiritually, and politically also, the watchword of the times. On the one hand, there is an immense march of civilization, a predicted running to and fro, and increase of knowledge; on the other, an uprise of what threatens [so-called Christian] civilization, and is ominous of an approaching end of the whole state.

“ ‘People’s right!’ The rights of the masses! And which the masses themselves mean to define and pronounce upon. Rights! What scale have you of rights? Listen to the voices from a lower level than you desire, which will interpret for you, and enforce their interpretation — socialism, communism, nihilism — dread names, not merely for the monarch, but for the man of property also, and for the law-abiding citizen. This Laodicea of politics is destined to be the rock upon which all governmental reform will end in anarchy and chaos. He who can read the great typical book of nature may read the Scriptural presages upon a scroll written with lamentation and mourning and woe: ‘And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth, distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of the heavens shall be shaken’ (Luke 21:25,26).

“But the removal of the things that can be shaken will only make way for a Kingdom, not such as they anticipate, absolute [however it will be] beyond all the tyrannies of old, a ‘rod of iron,’ which shall break as potsherds all the opposing powers of man, yet be the Shepherd’s rod under which the poor of the flock will lie down at last in peace, and none shall make them afraid.”

How refreshing to turn from the consideration of present conditions to a contemplation of that coming rule such as the world has never seen! Hear the Prophet concerning that glorious time:

“He shall judge thy people with righteousness, and thy poor with judgment. The mountains shall bring peace to the people, and the little hills, by righteousness. He shall judge the poor of the people, He shall save the children of the needy, and shall break in pieces the oppressor. In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. He shall have dominion also from sea to sea, and from the river unto the ends of the earth. Yea, all kings shall fall down before Him: all nations shall serve Him” (Psalms 72:2-4,7,8,11).

In considering this Laodicean message, it is impossible to separate political from ecclesiastical conditions — the world and the Church are so closely allied, so mingled together. As a matter of fact, “people’s right,” which is one phase of Laodicea, has become in ecclesiastical matters as well as political, the watchword of the times. The masses of the people are rising up and claiming their rights in ecclesiastical matters as never before. It should be remembered, however, that while the laity may dispossess the clergy, and dominion pass from one to the other, it will do this without reverting to the hands in which it belongs. Christ is the one Master, not clergy and not people. Ministers are indeed servants, but not servants of men, as the Apostle so emphatically asserts. “Ye are bought with a price; be ye not the servants of men: if I yet pleased men, I should not be the servant of Christ.” As one has truthfully said: “Christ needs to be in his true place — a thing which so marks Philadelphia, but from which Laodicea excludes him as does Thyatira. Bring Christ in, and the ministers are his servants. Bring Christ in, and the people are his people. His service, on the part of all alike, is true and equal freedom at once to all.”

We now consider the particular, the special marks pointed out by the Savior which distinguish the Laodicean message from all the others and describe so vividly the condition of Protestant Christianity, both clergy and laity today.

“These things saith the Amen, the faithful and true witness, the beginning of the creation of God” (verse 14).

The word Amen means true, certain, faithful. Our Lord announcing himself as the Amen, seems to signify that he was the one who was true, and whose word could be depended upon. The thought seems to be that although both the clergy and the Church of the Laodiceans had proved themselves so untrue, so unworthy of representing him, he was the same, and his words both of promise and of threat would be carried out. The expression, “the faithful and true witness,” is evidently designed to give emphasis to that which is implied in the word Amen.

The significance also seems to be that he is a witness for God and can approve of nothing which the God of truth would not approve.

The name or title, “the beginning of the creation of God,” is a very important one as bearing on the rank or dignity of the Savior. It has been variously interpreted. Some have applied it in the sense that He is the author of all things. Mr. Barnes is authority for saying that the word translated “beginning” is not in accordance with the thought of authorship, but that it has reference, rather, to the commencement of a thing, denoting properly either primacy in rank or primacy in time. This author applies it to primacy in rank, and his words to this effect are:

“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 necessary for those purposes. This is (a) in accordance with the meaning of the word, Luke 12:11 [where the word beginning is translated magistrates]; 20:20 [where the word is translated power], et al. ut supra, and (b) in accordance with the uniform statements respecting the Redeemer, that ‘all power is given unto him in heaven and in earth’ (Matthew 28:18); that God has ‘given him power over all flesh’ (John 17:2); that all things are ‘put under his feet’ (Hebrews 2:8, 1 Corinthians 15:27); that he is exalted over all things (Ephesians 1:20-22). Having this rank, it was proper that he should speak with authority to the [messenger, pastor and] Church at Laodicea.”

Other writers apply the expression to the New Creation, as beginning with Christ Jesus, the Head of the Church, when he was raised from the dead, the Son of God with power. The interpretation, however, which seems the most reasonable, and harmonizes all the Scriptures referring to Christ’s dignity and honor, is that he was the only begotten Son, the first and only direct creation of God the Father: “Note also that our Lord (referring to his own origin), declares himself to be, ‘The faithful and true witness, the beginning of the creation of God.’ ”

The Savior continues to address the Church and the messenger of the Laodiceans, in the words: “I know thy works that thou art neither cold nor hot; I would thou wert cold or hot” (verse 15). This expression is, of course, figurative. To be “cold,” in the sense here suggested, would imply a condition where there was no pretension of religion. To be “hot” denotes the very opposite — a state of fervency, warm and zealous in the love and service of the Master. The state or condition reproved here is that of a profession of Christ with no warmhearted love and service which he desired and had a right to expect of those who professed to be his ministers, his followers. Lukewarmness is the word in the next verse. “I would that thou wert either cold or hot” is used to express this condition. The meaning is that Christ would prefer no profession at all to one that was of a hypocritical character, where there was no glow of warm affection. The reason is most obvious. Evidently a cold state is preferable to Christ than that of lukewarmness. The cold, non-professing unbeliever represents a more honest condition. He could not be specially responsible in his ignorance and would not therefore be blameworthy to the extent of the one who had some enlightenment and professed to be a follower of Christ, but was not living up to his profession. It would be far better to be even antagonistic to Christ, than to make a profession to be his ministers, his followers, to make vows of consecration, and then manifest indifference in fulfilling them. On the part of the nonprofessor, there is no concealment, no pretense. The one is a condition of either being deceived or of insincerity, if not hypocrisy. The other is generally, at least, honest. Honesty is one quality absolutely necessary to become a true disciple and have the Word of God take root, as Christ taught in parable: “But that on the good ground are they, which, in an honest and good heart, having heard [understood] the Word, keep it, and bring forth fruit with patience” (Luke 8:15).

It has been truly said of insincere ones or hypocrites: “Of a man who is false to his engagements; who makes professions and promises never to be realized, we can make nothing. There is essential meanness in such a character, and there is nothing in it which we can respect. But, in the character of the man who is openly and avowedly opposed to anything; who takes his stand, and is earnest and zealous in his course, though it be wrong, there are traits which may be, under a better direction, elements of true greatness and magnanimity. In the character of Saul of Tarsus, there were always the elements of true greatness; in that of Judas Iscariot, there were never. The one was capable of becoming one of the noblest men that has ever lived on the earth; the other, even under the personal teaching of the Redeemer for years, was nothing but a traitor — a man of essential meanness. The most hopeless of all persons, in regard to salvation, are those who are [professed to be] members of the Church without any true religion; who have made a profession without any evidence of personal piety; who are content with a name to live. This is so, because (a) the essential character of any one who will allow himself to do this, is eminently unfavorable to true religion. There is a lack of that thorough honesty and sincerity which is so necessary for true conversion to God. He who is content to profess to be what he really is not, is not a man on whom the truths of Christianity are likely to make an impression. (b) Such a man never applies the truth to himself. Truth that is addressed to impenitent sinners, he does not apply to himself, of course, for he does not rank himself in that class of persons. Truths addressed to hypocrites, he will not apply to himself, for no one, however insincere and hollow he may be, chooses to act on the presumption that he is himself a hypocrite, or so as to leave others to suppose that he regards himself as such. The means of grace adapted to save a sinner, as such, he will not use, for he is [professedly] in the Church, and, chooses to regard himself as safe. Efforts made to reclaim him he will resist, for he will regard it as proof of a meddlesome spirit, and an uncharitable judging in others, if they consider him to be anything different from what he professes to be. What right have they to go back of his profession, and assume that he is insincere? As a consequence, there are probably fewer persons by far converted of those who come into the Church without any religion, than of any other class of persons of similar number, and the most hopeless of all conditions, in respect to conversion and salvation, is when one enters the [professed] Church deceived. (c) It may be presumed that, for these reasons, God himself will make less direct effort to convert and save such persons. As there are fewer appeals that can be brought to bear on them; as there is less in their character that is noble and that can be depended on in promoting the salvation of a soul; and as there is special guilt in hypocrisy, it may be presumed that God will more frequently leave such persons to their chosen course, than He will those who make no professions of religion. Compare Psalms 109:17,18, Jeremiah 7:16, 11:14, 14:11, Isaiah 1:15, Hosea 4:17.”

It would not be proper nor correct to say that all those who profess Christ in and of Laodicea are hypocrites, although from all the facts and evidences, the number of such must be considerable. There are varying degrees of hypocrisy, however, in Christendom. Some know more, and are more guilty; many are deceived; and it would be our thought that a goodly number are to a considerable extent sincere believers, but have never come to understand the requirements of discipleship, never possessed the qualifications necessary to understand those requirements, and therefore they could not possibly be warm in affection for Christ as a person, or zealous in his cause. Nevertheless the general condition described by the Savior here is that of lukewarmness — that of profession without possession; and as the appointed time for judging is come, such are spued out of his mouth. Another writer better expresses the meaning of lukewarmness as used in this message:

“It is lukewarm — nothing decided — partly hot and partly cold — divided between Christ and the world — not willing to give up pretension and claim to the heavenly, and yet clinging close to the earthly — having too much conscience to cast off the name of Christ, and too much love for the world to take a firm and honest stand entirely on his side. There is much religiousness, but very little religion; much sentiment, but very little of life to correspond; much profession, but very little faith.”

In the Savior’s words, “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,” we have the Laodicean spirit of pride and boastfulness described. One of the many evidences of a loss or lack of spirituality and of character likeness to Christ, on the part of those who continue to profess his Name, is that of a spirit of pride and boastfulness. This is manifested on the part of religious leaders and organizations today in their eagerness to give statistics, to advertise their doings. Meetings and conferences are convened for this purpose rather than for ministering to the people the Word of God. In not a few cases, the caucuses of political gatherings are mild indeed as compared with some of the methods of the professed followers of Christ in the conduct of business matters of the Church. In Laodicea most of the attention is given to the externals of Christian life, and to securing the approval and applause of the world. The principal cause of all this is that the conscience is not sensitive and tender before the Lord; the life of faith and trust has never been entered upon; and the heart, the affections, has never been occupied with a personal Christ. The writer last quoted above, who may be considered to be a Philadelphian believer, but who lived over into the Laodicean age, made application of this message to present conditions of the professed Church, and very truthfully said, “It is self-satisfied, boastful, and empty. Having come down to the world’s tastes, and gained the world’s praise and patronage, the Laodiceans think they are rich, and increased with goods, and have need of nothing. Such splendid churches, and influential and intelligent congregations, and learned and agreeable preachers! Such admirable worship and music! Such excellently manned and endowed institutions! So many missionaries in the field! So much given for magnificent charities! Such an array in all the attributes of greatness and power! What more can be wanted? And will it answer to say that all this is not largely and characteristically the state of things at this hour?”

Let the following clear statement be carefully considered:

“The Scriptures draw to our attention the fact that the nominal Church of this present time, symbolical Laodicea (Revelation 3:17,18), claims also to be very rich. ‘Thou sayest, I am rich and increased in goods, and have need of nothing.’ Alas! this seems to be the prevalent condition of nominal churchianity on every hand. Only the few in her who are Israelites indeed, and who have not yet heard and obeyed the voice speaking in this harvest-time, and saying, ‘Come out of her, my people, that ye be not partakers of her sins and that ye receive not of her plagues’ — only these very few know of the true riches; the remainder are deceiving themselves with a counterfeit wealth. They look with pride upon their numbers, and count them by millions: they rejoice in this wealth of numbers, not realizing that nearly all are ‘tares,’ not begotten by the good Word of the Kingdom: indeed very few of them know anything about the Kingdom at all, not being begotten of the Truth, but begotten of error” (C. T. Russell).

The Savior’s words, “Thou art wretched,” do not denote that those thus rebuked are actually conscious of that condition. The words refer to the condition itself, rather than the consciousness of it. The word “miserable,” as here used, means a pitiable state, rather than one actually felt to be so. The word “poor” refers, of course, to their spiritual state: they are altogether lacking in those graces which are always the fruit of Christ’s spirit. They are “blind” — blind to their true condition, blind to the signs of the times, blind to what constitutes true Christianity, and blind to the fact that their judgment is impending. They are represented as “naked” — not only void of what constitutes true righteousness in God’s sight, but without the robe, the merit of Christ’s righteousness, which alone is secured through faith in his ransom-sacrifice, faith in his precious blood shed once for all. Thus the writer last quoted continues:

“And so the Lord declares to Laodicea, ‘Thou knowest not that thou art wretched and miserable and poor and blind and naked.’ She is poor, in that she has so little of the Master’s spirit, so little of the Truth and the spirit of the Truth.

… Laodicea is blind, in that the god of this world hath blinded her perceptions of God’s character and plan and is leading her further and further away from confidence in His Word, under the guidance of her chosen and well-paid lords and masters, the clergy [fallen stars], who under the name of Higher Criticism and Evolution are rapidly taking away from her every good possession and thing which would be estimable in the sight of the Lord, and who are thus denuding her, making her naked, taking from her the robe of Christ’s righteousness, and leading her to trust, not in the precious blood of the redemption, the death of the Redeemer, but to trust in an evolutionary process which needs no Savior, which denies an atonement for sin, yea, denies that there is, or has been any sin to make atonement for; and claims, on the contrary, that humanity has ground for pride in its own progress, which will be quite sufficient eventually to bring to them every desired blessing, without any Savior, and without his Kingdom, which God has promised as the hope of the groaning creation.”

“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.

… 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” (Revelation 3:18-20).

There is an evident reference in these words to the boastful claims which he said would be made by the Laodicean ministry and Church of possessing riches and having need of nothing. One has very appropriately expressed the thought suggested in this symbolic language: “So wealthy are they [the Laodiceans] that the Lord will not talk of giving to them. And indeed it would be a happy thing for them to exchange their riches … false glitter for true gold, ‘gold tried in the fire’— a frequent symbol … in Scripture to represent what is Divine.”

Gold, being the most valuable of metals, is used in the Scriptures to denote the most valuable of heavenly, spiritual things. In a general way it might be said truthfully that gold is emblematic of the religion of Jesus Christ, which makes the possessor of it rich indeed, even as it is enjoyed in the present life. Concerning this Mr. Russell points out: “The heavenly riches are to be attained in the resurrection, when the Millennial Kingdom shall be inaugurated, and the faithful overcomers, by their resurrection change, shall be richly endowed with all the good things which God hath in reservation for them that love him, and who prove their love by present-time devotions, sacrifices, etc. But, we should notice that there is a foretaste of these heavenly blessings granted to the faithful in this present life; these heavenly riches granted us now the Apostle speaks of as ‘riches of grace’ (Ephesians 1:7,18), and these grace-riches include faith, hope, and joy in the holy Spirit, and an ability to see and appreciate with the eye of faith things actually not seen as yet. The Apostle declares that these treasures of wisdom and grace — knowledge of Divine good things in reservation, and the fellowship with God which permits us to anticipate and enjoy those blessings in a measure now, are all hidden in Christ, ‘in whom are hid all the treasures of wisdom and knowledge.’ (Colossians 2:3). We must come into Christ, as members of his Body, the true Church, by sacrifice, before we can have the opportunity of even searching for these hidden treasures, or of finding any of them. And then, as we progress faithfully in our sacrificial service, as priests, walking in the footsteps of the great High Priest; we find more and more of these true riches of grace day by day, and year by year, as we progress.

“Moreover, another kind of riches comes to the Royal Priesthood, faithful in performing their self-sacrifices. These are riches of the holy Spirit. They find as they sacrifice the selfish interests, earthly aims, earthly projects, etc., in the service of the Lord and the Truth, that they grow more and more in likeness to their heavenly Father and to their Lord, and that the fruits of the holy Spirit abound in them more and more — meekness, patience, gentleness, brotherly kindness, love.

“Furthermore, they find a peace and a joy to which formerly they were strangers, and which the world can neither give nor take away. This peace and joy come through a realization that having given their all to the Lord, all of His exceeding great and precious promises belong to them. Now their faith can firmly grasp these promises as their own; they can realize that as their justification and call were not of themselves, but of the Lord, so all their course of sacrifice, in harmony with that call, is under Divine supervision and care, and sure to work out blessings; and that to whatever extent they shall work out earthly hardships, trials and sufferings, God will proportionately make them to work out a far more exceeding and eternal weight of glory in the Kingdom (2 Corinthians 4:17).”

“And anoint thine eyes with eyesalve, that thou mayest see.” The reference here is to a medicament that was used for weak eyes. It was compounded of various substances supposed to possess a healing quality. The lesson is very manifest, and is in respect to the spiritual sight. That which Christ would furnish them would produce the same effect on their apprehension of Divine things as would the medicament prepared for the physical vision. The thought conveyed is that those who were blind to the true character of God and the beauties of salvation would have their eyes opened to see the wonderful works and plan of the Divine One. The above writer continues:

“Laodicea is indeed counseled to buy the true gold, the true riches of the Lord, and to use eyesalve that she may see, and to put on the garment of Christ’s righteousness, that she may not be put to shame; but we have no intimation in the Scripture that she will give any heed to this counsel; on the contrary, the intimation is that more and more she will become a Babel of confusion, and that she will go down with the political and financial systems of this present age, in the great time of trouble with which this age will terminate, and which will fit and prepare mankind for the Kingdom of God’s dear Son, and its reign of righteousness. ‘When the judgments of the Lord are abroad in the earth, the inhabitants of the world will learn righteousness’ (Isaiah 26:9).”

The words, “As many as I love, I rebuke and chasten,” are evidently spoken of Christ’s own followers, and not of the rejected, cast off Laodiceans. These words are in harmony with all Scripture referring to the Lord’s dealings with such. One Scripture sums up His method of dealing in the words, “Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth” (Hebrews 12:6). We are of course to understand this on the supposition that His children need chastening. It is, however, very doubtful if there has ever been any of God’s children who has not at some time needed the rod of correction. Indeed, it is a proof, an evidence of His love, if when His children go astray, and as referred to in this particular instance, partake in any measure of this Laodicean spirit which characterizes the professing Church in general of these days, He reminds them of it by permitting certain trials and difficulties to come upon them as corrections and reproofs. Thus do earthly fathers call back their children who are disobedient; and there is no greater evidence of a father’s love than when with sorrow and pain to himself he administers such punishment as will call his child back from the path of disobedience.

The words of the Savior which follow, “Be zealous therefore, and repent,” seem also to be addressed to such of his followers who have become to some extent, at least, lukewarm, and who may have partaken in a measure unconsciously of the spirit of pride and boastfulness. This is possible; indeed, those who have been blessed with the wonderful knowledge of the Divine Plan are very susceptible to the temptation to be proud and boastful of their attainments. Such are exhorted to be earnest and ardent in the service of the Master, and to cultivate the spirit of meekness and humility. We may be sure that if his true children partake of this wrong spirit, they will receive his chastening rod. This is guaranteed because of his love for such.

The Savior at the Door

The expression, “Behold, I stand at the door, and knock,” is, of course, figurative, and is drawn from the common usage of everyday life of one who has approached a dwelling and, standing at the door of entrance, gives the well-known sign of his presence by knocking; thus he makes known his presence, and also his desire for admission. It implies also that the one knocking recognizes the right of the one inside to open the door or not, as he may please. The knocker would not force an entrance, and when assured that he is heard, if the knock be not heeded, he would turn away. This figurative utterance of the Savior was understood, as we have already noted, by some teachers of the Philadelphia period to denote the presence of Christ, his Second Advent at some time in the Laodicean period. Some others who lived in this, the Laodicean period, have expressed the same thought:

“We should expect that at the time of our Lord’s coming his people would hear his ‘knock’ — the knock of the prophecies, and whoever would open his heart and receive the things in a consecrated attitude of mind the Lord would gird himself as a servant and would come forth and serve him.”

Concerning the Savior’s reply to the question of the disciples, “What shall be the sign of Thy presence?” let the reader weigh carefully the following significant statement by Mr. Russell:

“ ‘Ye shall see the sign of the Son of Man [in heaven],’ does not signify that the Lord’s disciples then living will see him, but that they will have an indication or evidence of his presence at that time. The signs of our Lord’s Second presence will be found in harmony with, and corroborated by, the testimony of the Prophets, as was the case at the First Advent (Luke 24:44-46).

“The sign or proof of his parousia will be given in heaven. Not in the heaven of the Father’s presence and before the holy angels, but in the symbolic heaven, the ecclesiastical heaven, the same heaven which the preceding verse tells us shall be so terribly shaken as to shake out its stars [teachers]. It is in this heaven — the professedly spiritual class — that the sign or evidence of our Lord’s presence will first be apparent. Some will ‘see’ the fulfillment of the prophetic declarations respecting this day of the second presence, in the marvelous unfolding of the Divine Plan of the Ages, and will recognize it as one of the signs of his presence (Luke 12:37). …

“At the first presence, the humble Israelites indeed, whom God accounted worthy, were not confused, but enlightened, so that our Lord could say to them, ‘Blessed are your eyes, for they see; and your ears, for they hear’ (Matthew 13:17). So now in the second presence of the Son of Man, the opening up of the Divine Word, the discernment of the Divine Plan showing as well the Divine times and seasons, and the confusion upon ‘Babylon’ are satisfactory proofs of the presence of the King.”

Again in a reference made in 1904 to the significance of the “knock,” this expositor further stated: “His presence will be made known by the knock, and the knock would correspond to an announcement, through some special servant or servants, either orally or by the printed page, setting forth the evidences of the Master’s presence. For instance, the publishing of time prophecies showing that the time is fulfilled — that certain prophecies marking events belonging to the close of the Gospel dispensation and the opening of the Millennial dispensation are accomplished, and that certain signs mentioned in the Scriptures are fulfilled — such testimonies are in the nature of a knock, which would be heard by such of the servants of the Lord as would be awake at that time. It is not for the servants in general to do the knocking, but for the Master himself to set in operation the forces and agencies he may choose to use for producing this knock and the announcement.”

It will thus be seen that this writer’s thought was that the “signs” or evidences of the Savior’s presence at the Second Advent would be twofold: first, the fulfillment of certain chronological predictions; and, second, the fulfillment of certain, indeed, very many predicted events, the chief one of all being the spreading of a spiritual feast — the impartation of light and knowledge concerning the Lord’s great Plan of Salvation. Additional evidences are given in other Scripture prophecies bearing upon the Second Presence, but those mentioned above, with the discovery on the part of the Lord’s people of the predicted apostate Laodicean conditions, are the only ones taught in this message.

Concerning the chronological periods and their bearing on the matter of Christ’s parousia, or presence, they are not mentioned in this message. It will be our purpose to consider them when we come to those visions of the Apocalypse in connection with which they are mentioned. Sufficeth here to say that from all the evidences that can be adduced today it seems most probable that we are now living in the dawn of the seventh thousand-year period, or the Millennium, the early stages of which will be devoted to the displacing of the present order of things and the inauguration of the new; and that this fact, taken in connection with various prophetic pictures of Christ’s Second Presence, of the close of this age and the dawning of the Millennial (pictures that are already being fulfilled in our midst), constitutes strong and convincing evidence that the “knock” of the Savior is due to be heard in our midst today. Yea, and with what solemnity do we then hearken to Christ’s message to the Church of the Laodiceans!

As the figurative knock and the promise in connection with it is a personal, an individual one, the following inquiries are of the greatest conceivable importance: Have we heard the knock? Have we opened the door of our heart? Have we partaken of the feast spread? Do we know that we are in the Presence of the Son of Man? The question is not, Do we know the exact date when our Lord came? but rather, Have we apprehended the general evidence that the Savior has come and, through his specially chosen instrumentalities, has made known to us the wonders of the Heavenly Father’s love, as manifested in the wonderful Plan of the Ages?

“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” (Revelation 3:21).

To the overcomer living in the Laodicean period and surrounded by the Laodicean conditions, which constitute the chief things to be overcome, the promise is that he would be granted the privilege of sitting with Christ in his throne, even as he overcame and sat down with his Father in His throne. The teaching is that Christ is himself to be given a special Kingdom. And this is in harmony with all that the Scriptures have to say concerning Christ’s future work in its relation to the human family. Note the following statements: “I appoint unto you a Kingdom, even as my Father hath appointed unto me.” “Ye which have followed me, in the regeneration when the Son of Man shall sit in the throne of his glory, ye also shall sit upon twelve thrones,” etc. “When the Son of Man shall sit upon the throne of his glory, before him shall be gathered all nations,” etc. “And they lived and reigned with Christ a thousand years.” We might multiply passages in the Scriptures which plainly teach this truth. A careful comparison of them shows that this Kingdom or dominion is to be over this earth and its peoples; indeed, all who have lived on the earth since Adam will eventually come under this dominion. The object will be to restore such of them as will, to human perfection, and to give them everlasting life in a perfect earthly paradise. Concerning this feature, other Scriptures, as well as other visions in the Revelation, deal more particularly; and in future expositions, these will be considered.

It is not the thought that this promise to the Laodicean overcomers is for them alone; rather, all the overcomers throughout the Gospel Age will share in this reward. Indeed, the promises to the overcomers in each of these seven periods belong to all alike, even as the conditions described in each epistle have to be overcome by all alike. It seems to be the thought that the rewards promised to the overcomers are adapted to their triumph over their surroundings, in seven orders. The rewards increase in degree from the first one made to the saints in Ephesus, to the last one to the saints in the Laodicean period, as the evils and the adverse circumstances over which the victories are won increase in severity. It would seem, then, that we have taught in this, seven steps or degrees upward in the rewards of the saints, all of which each individual saint attains. They seem to have been framed so as to describe all the evils and trying circumstances to be overcome by each individual, as well as the blessed realization of all the deliverances wrought, and the glory and honor that is to be realized by each in the future glorious Kingdom of the Son as well as of the Father of all.

The first promise, that of Ephesus, refers to a partaking of the “tree of knowledge” which was forbidden to Adam. This is secured by cherishing and holding fast to their “first love” for the Master and his Truth. All the overcomers will realize this great reward.

The second, that of Smyrna, proclaims a victory over adversities, persecutions, and afflictions, by faithfully testifying to their Christian faith under these conditions. The reward was the “crown of life,” and immunity from death forevermore, which will be the happy lot of all in the future who prove faithful under these circumstances.

The third, that of Pergamos, is the gift of the “white stone,” giving the assurance of Christ’s acceptance and approval; and the “hidden manna,” the Divine, incorruptible, immortal nature, as a reward for faithfulness in following the Master in a separation from worldliness, worldly patronage and friendship, and in a separation from the desire for rulership without him.

The fourth, that of Thyatira, promises authority and judicial administration over the nations, because of a recognition of Christ’s authority over them, instead of the authority of the false and usurping Jezebel’s church-rulership.

The fifth, that of Sardis, holds out the assurance that the overcomer’s name shall not be erased from the book of life, but that they shall walk with him in white as a reward for keeping their garments undefiled, when all around them was a spiritual deadness.

The sixth, that of Philadelphia, promises a part in the New Jerusalem government, as well as to be made a pillar, an ornament, a support, in the great antitypical Temple of God, to go no more out forever, and this because of faithfully manifesting and striving to maintain the primitive spirit of brotherly love, and of holding fast to the Word of his patience.

The seventh, that of Laodicea, describes a promise of sharing in a dominion, of which no higher honor could be imagined; because of persevering in separation from the Laodicean evil conditions.

In whatever way we look at these promises, when taken together, they describe privileges, blessings and honors, of which the natural eye hath not seen, nor ear heard, neither have entered into the heart of man. It has been truly said that these seven promises form by far the most complete description to be found in the Scriptures of the good things which God has prepared for His people— them that love Him. In the language of Mr. Seiss:

“They set before us a destiny to which all the faithful shall attain, at which the lean, meager, shallow, shadowy, flimsy thing some present as heaven, sinks into insipidity and contempt. They present us with something fitting and competent to brace up the courage of the Church, to carry her to the pitch of bearing the cross, and crucifying herself with Christ, and actualizing her profession of expatriation from this world. They open to us prospects which put upon the commonplaces of heavenly anticipations the disgrace and shame of scarcely having caught the first syllables of what is laid up for true saints of God.”

“He that hath an ear, let him hear what the Spirit saith unto the Churches.”