HOT, LUKEWARM, AND COLD

written by Alex Medina alex@stayonpost.com

Throughout the years, within evangelicalism, the term lukewarm has been applied to Christians that are not fervently pursuing God, but half-heartedly cruise through all their spiritual endeavors. Generally it is used to indicate the temperature of a persons love, or lack thereof, for Jesus. So, many church and spiritual leaders plead their congregants to not be lukewarm but to be lovers of God. The category of lukewarm people finds its origin in a letter written to the church of Laodicea in the book of Revelation. In the entire New Testament, it is the only place this term is found. In this letter Jesus through the Apostle Johns writing communicates to the Laodicean church, 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 (Rev. 3:15-16). From this text, hot is usually understood to be a solid God-loving Christian and cold a non-Christian with a callous heart towards God. But one faces a dilemma when applying the idea that cold refers to a non-Christian. Such as, John MacArthur, The church at Laodicea was neither cold, openly rejecting Christ, nor hot, filled with spiritual zeal.1 Did Jesus really intend to communicate to the Laodicean church that it is better for them to have no love for Him, which dishonors him, than to be lukewarm? Or, could have the original audience understood the suggestion to be cold", rather than lukewarm, differently? Could his reference to being cold actually be a good thing as is being hot? A historic interpretation of this text will allow for a proper understanding of Jesus striking rebuke. This

1 John MacArthur, The MacArthur Study Bible: English Standard Version (Wheaton, Ill: Crossway Bibles, 2010), 1946.

2 paper will examine the terms hot, lukewarm, and cold within their original biblical context to understand what Jesus wanted to communicate to the Laodicean church and its relevance for the 21st century American.

Biblical Background To gain a better understanding of Revelation 3:15-16 its larger context must be taken into account. The book of Revelation was written by the apostle John, writer of the Gospel of John and three epistles (1:1, 4, 9). The revelation was given to him by an angel sent from Jesus Christ while on the island of Patmos (1:1). While on the island he heard a loud voice speak, Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea (1:11). The passage later reveals that the voice was that of the resurrected Lord Jesus Christ (1:18). For the most part, all seven letters share the same literary structure. Gregory K. Beale shares that each letter can be divided into seven sections beginning with a (1) command to write to an angel of a church, (2) Christs self-description derived from the description in vision of ch. 1 and introduced by the formula these things . . ., (3) commendation of the churchs good works, (4) accusation because of some sin, (5) exhortation to repent with a warning of judgment or an encouragement (6) exhortation to discern the truth of the preceding message (he who has an ear . . .), and (7) promise to the conquerors.2 This is vital because the church of Laodicea does not receive from Jesus any commendation for good works. The Ephesian church was commended for their patience and endurance, the church in Smyrna for their suffering, the church in Pergamum for holding fast to Christs name, the
2 G. K. Beale, The Book of Revelation: A Commentary on the Greek Text (Grand Rapids, MI: W.B. Eerdmans, 1999), 225.

3 church in Thyatira for exceeding in works and love, the church in Sardis still had a faithful few, and the church in Philadelphia for keeping Christs words in the midst of their weakness. Revelation could be a difficult book to interpret because of it great metaphor and imagery. But the seven letters to the seven churches in Asia Minor present a unique challenge.

Landscape of Laodicea Laodicea was the premier city of the tri-cities in the Lycus River Valley 3, the other two cities being Hierapolis and Colossae. Hierapolis was located six miles to the north across the Lycus River, and Colossae, ten miles up the Lycus glen4 . In his letter to the church in Colossae Paul makes mention of Epaphras hard work in the cities of Laodicea and Hierapolis (Col. 4:13). He also tells the church of Colossae to read the letter he has written to them to the church in Laodicea and also read the letter he wrote to the Laodiceans (4:16). This is important because it shows the close proximities of these three cities and the possibilities for many transactions. Laodicea was a wealthy city and highly esteemed. Renowned for its textile and rich black wool it became a great mean of financial success. The city had a flourishing banking industry and a prominent medical school known for its eye ointment. Location was everything for a city to prosper in the ancient world. Laodicea was located on a trade route and benefited from the fertile ground of the Lycus valley. The most striking indication of the citys wealth is that following the devastating earthquake of A.D. 60 the city was rebuilt without financial aid from Rome.5 The Laodiceans wealth created an attitude of self-sufficiency and independence that rejected any

3 4 5

Gordon Fee, Revelation: A New Covenant Commentary (Eugene, OR: Cascade Books, 2011), 57. Robert H. Mounce, The Book of Revelation (Grand Rapids, MI: W.B. Eerdmans, 1977), 110. Ibid., 107.

4 outside help. It is this very attitude that Jesus addresses in his letter. Ironically, Jesus calls them poor, blind, and naked (Rev. 3:17) which would have been a blow to the ego of the Laodicean people because they saw themselves as rich and well clothed restorers of sight. This serves to show Jesus was very aware of the local setting of each church in Asia Minor and used that reflect their spiritual standing. In all their prosperity the Laodiceans faced a major problem, namely, the city lacked its own water source. Commentator, David E. Aune, suggested as others have that the terms cold, hot and lukewarm are metaphors drawn from the water supply of the city of Laodicea, which was lukewarm, which, in contrast to the hot medicinal springs of Hierapolis and the pure cold water of Colossae, is a metaphor for barrenness or ineffectiveness. . . At Laodicea there are remains of an aqueduct that probably carried water from hot mineral springs five miles south; this would have cooled slowly and become tepid and emetic when it finally arrived at Laodicea.6 Not having their own water supply made them extremely dependent on other regions for water. The hot spring waters of Hierapolis arrived to Laodicea lukewarm, which was nauseating, and useless. Ideally, hot water is profitable for bathing, cooking, cleaning, and even providing warmth on cold days. It also has medicinal purposes, such as, relaxing ones muscles and soothing ones throat. Like hot water, cold water has many benefits. It can refresh on the warmest of days, revive, restore, and energize the thirstiest of persons. But as one commentator put it, Like city, like church.7 As the city of Laodicea was, so was the church. In the eyes of Jesus the Laodicean church was as useless to him as their water

6 7

David E. Aune, Revelation (Waco, Texas: Word Books, 1997), 257. Fee, Revelation, 57.

5 was to them. They did not provide refreshment to the spiritually worn or calm and comfort the weary. Inefficient were a people with many resources. Issues of Interpretation In light of the geographical landscape of the city it difficult to interpret the terms hot and cold as opposite alternatives. Rather, they are mutually positive desires of Christ for the Laodicean church. As Robert Mounce argues, The problem with this interpretation is the difficulty in understanding why it is better to be spiritually cold than lukewarm. The real contrast appears to be between the medicinal waters of Hierapolis, which would provide healing, and the cool drinking water of Colossae, ten miles on up the Lycus glen, which would provide refreshment. The Laodiceans were lukewarm in the sense that their Christianity provided neither healing for the spiritually sick nor refreshment for those who were spiritually weary.8 Interpreting lukewarm to mean a breach of hot fervent zeal of a believer, which has led to cold indifference, create a number of other difficulties. Which leads a person to ask, as was asked earlier, Did Jesus mean to communicate that? In an article written for the journal The Expository Time, professors M. J. S. Rudwick and E. M. B Green, express the exegetical and textual difficulties this interpretation causes. First, it implies that even the apathy of a pagan is preferable in Gods sight to the half-hardheartedness of a Christian, a doctrine that would be difficult to defend from other passages of Scripture.9 Text like 2nd Peter 3:9 tells us that, the Lord . . . is patient . . . not wishing that any should perish, but that all should reach repentance.

Robert H. Mounce, What Are We Waiting For? A Commentary on Revelation (Eugene, OR: Wipf and Stock, 2004), 17.
9

176.

M. J. S. Rudwick, E. M. B. Green, The Laodicean Lukewarmness, The Expository Times 69, no. 6 (1958):

6 It is contrary to the Lords own heart to make such assertions. He is quick to give grace and display his patience. Also, in the original Greek text of the New Testament the corresponding words for hot, lukewarm, and cold; zestos, chilaros, and psychros, are only found in this passage in Revelation. These terms are not usually used to denote a persons spiritual temperature. As Rudwick and Green assert, In the New Testament it is not predicated of persons at all. This should warn us against assuming that the Ancients used the words hot and cold in the same metaphorical sense as we do.10 Colon J. Hemer agrees with this argument, sharing that such usage of the words are unparalleled and that cold and hot seem to be presented as indifferently desirable alternatives. If coldness is commended it can hardly mean apathy.11 Jesus warns the Laodicean church that the consequence for their continued lukewarmness will be him spitting them out of his mouth (Rev. 3:16). In all its thunder this saying shines with mercy. Jesuss warning is gracious. Before judgment there is always mercy and grace. It can be seen in God sending Moses to speak to Pharaoh, also, in sending Jonah to the people of Nineveh to present a window for them repentance. It is also seen in ones life, before the Lord returns to judge the world in righteousness, a chance to turn from sin towards God is given in a lifespan. Mounce believes that it should be noted that although the Lord was about to spit them out of his mouth, there was yet opportunity to repent (vv. 18-20).12 Applications and Thoughts
10

Ibid.

11Colin J. Hemer, The Letters to the Seven Church of Asia in their Local Setting (Grand Rapids, MI: W.B. Eerdmans, 2001), 187. 12

Mounce, Revelation, 110.

7 The message of this letter would cause any reader to contemplate the state of their spiritual life. But if there is anyone who should take head to the words of Jesus, it should be a 21st century American. Americas cities are prosperous and successful. They lead the way in a number of industries, such as, medical, and financial. They also have arguably the best universities in the world. The same reasons for boosting that were found in Laodicea are found in America. The greatest issue the church in America faces today is falling into the same selfsufficient entrapment the western culture promotes. It displays a heart that no longer trusts God as a provider because, we have all that we need, which in turn leads to useless and lackluster faith that is beneficial to no one. Is the church called to imitate the city? Yes and no. It can imitate its cultural diversity, and love for the city. But there are other ways in which imitation of the city could be detrimental to the church. Such as, living in pursuit of your own cause and seeing yourself as better than others. Craig Keener, quoting Richard Stearns of World Vision shares, If the book of Revelation were written today and there was a letter to the church in America, I think it would decry the fact that our materialism and wealth have deafened our ears and blinded our eyes to the cause of the poor.13 The case can be made that the letter would most likely resemble the letter to the church of the Laodiceans. Nominal Christians are prevalent, and many churches wrestle daily with the infectiveness of the lukewarmness. The remedy Jesus gives to the Laodicean church in the first century applies to the church in the 21st century. The charge was to repent from their lukewarmness and be zealous (3:19). Empowered by the life, death and resurrection of the true witness, Jesus Christ, the Christian is able to live a life that is both refreshing and healing to the soul.
13

Craig G. Keener, Revelation (Grand Rapids, MI: Zondervan, 2000), 165.