And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;

And to the angel of the church in Laodicea write: These things saith the Amen, the faithful and true witness, the beginning of the creation of God:

And to the angel of the assembly in Laodicea write: These things says the Amen, the faithful and true witness, the beginning of the creation of God:

And to the messenger of the assembly of the Laodiceans write: These things saith the Amen, the witness, the faithful and true, the chief of the creation of God;

"And to the minister of the Church at Laodicea write as follows: "'This is what the Amen says - the true and faithful witness, the Beginning and Lord of God's Creation.

And to the angel of the church in Laodicea say: These things says the true and certain witness, the head of God's new order:

To the angel of the church in Laodicea write: The Amen, the Faithful and True Witness, the Head of God's creation, says these things:

"To the angel of the church in Laodicaea write: – These are the words of the Unchanging One, the witness faithful and true, the beginning of the Creation of God: –

And unto the angel of the church of the Laodiceans write - See the notes on Revelation 1:20.
These things saith the Amen - Referring, as is the case in every epistle, to some attribute of the speaker adapted to impress their minds, or to give special force to what he was about to say to that particular church. Laodicea was characterized by lukewarmness, and the reference to the fact that he who was about to address them was the "Amen" - that is, was characterized by the simple earnestness and sincerity denoted by that word - was eminently suited to make an impression on the minds of such a people. The word "Amen" means "true," "certain," "faithful"; and, as used here, it means that he to whom it is applied is eminently true and faithful. What he affirms is true; what he promises or threatens is certain. Himself characterized by sincerity and truth (notes on 2-Corinthians 1:20), he can look with approbation only on the same thing in others: and hence he looks with displeasure on the lukewarmness which, from its very nature, always approximates insincerity. This was an attribute, therefore, every way appropriate to be referred to in addressing a lukewarm church.
The faithful and true witness - This is presenting the idea implied in the word "Amen" in a more complete form, but substantially the same thing is referred to. He is a witness for God and his truth, and he can approve of nothing which the God of truth would not approve. See the notes on Revelation 1:5.
The beginning of the creation of God - This expression is a very important one in regard to the rank and dignity of the Saviour, and, like all similar expressions respecting him, its meaning has been much controverted. Compare the notes on Colossians 1:15. The phrase used here is susceptible, properly, of only one of the following significations, namely, either:
(a) that he was the beginning of the creation in the sense that he caused the universe to begin to exist - that is, that he was the author of all things; or.
(b) that he was the first created being; or.
(c) that he holds the primacy over all, and is at the head of the universe.
It is not necessary to examine any other proposed interpretations, for the only other senses supposed to be conveyed by the words, that he is the beginning of the creation in the sense I that he rose from the dead as the first-fruits of them that sleep, or that he is the head of the spiritual creation of God, axe so foreign to the natural meaning of the words as to need no special refutation. As to the three significations suggested above, it may be observed, that the first one - that he is the author of the creation, and in that sense the beginning - though expressing a scriptural doctrine John 1:3; Ephesians 3:9; Colossians 1:16, is not in accordance with the proper meaning of the word used here - ἀρχὴ archē. The word properly refers to the "commencement" of a thing, not its "authorship," and denotes properly primacy in time, and primacy in rank, but not primacy in the sense of causing anything to exist. The two ideas which run through the word as it is used in the New Testament are those just suggested. For the former - primacy in regard to time - that is properly the commencement of a thing, see the following passages where the word occurs: Matthew 19:4, Matthew 19:8; Matthew 24:8, Matthew 24:21; Mark 1:1; Mark 10:6; Mark 13:8, Mark 13:19; Luke 1:2; John 1:1-2; John 2:11; John 6:64; John 8:25, John 8:44; John 15:27; John 16:4; Acts 11:15; 1-John 1:1; 1-John 2:7, 1-John 2:13-14, 1-John 2:24; 1-John 3:8, 1-John 3:11; 2-John 1:5-6. For the latter signification, primacy of rank or authority, see the following places: Luke 12:11; Luke 20:20; Romans 8:38; 1-Corinthians 15:24; Ephesians 1:21; Ephesians 3:10; Ephesians 6:12; Colossians 1:16, Colossians 1:18; Colossians 2:10, Colossians 2:15; Titus 3:1. The word is not, therefore, found in the sense of authorship, as denoting that one is the beginning of anything in the sense that he caused it to have an existence. As to the second of the significations suggested, that it means that he was the first created being, it may be observed:
(a) that this is not a necessary signification of the phrase, since no one can show that this is the only proper meaning which could be given to the words, and therefore the phrase cannot be adduced to prove that he is himself a created being. If it were demonstrated from other sources that Christ was, in fact, a created being, and the first that God had made, it cannot be denied that this language would appropriately express that fact. But it cannot be made out from the mere use of the language here; and as the language is susceptible of other interpretations, it cannot be employed to prove that Christ is a created being.
(b) Such an interpretation would be at variance with all those passages which speak of him as uncreated and eternal; which ascribe divine attributes to him; which speak of him as himself the Creator of all things. Compare John 1:1-3; Colossians 1:16; Hebrews 1:2, Hebrews 1:6,Hebrews 1:8, Hebrews 1:10-12. The third signification, therefore, remains, that 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 is necessary for those purposes. This is:
(1) in accordance with the meaning of the word, Luke 12:11; Luke 20:20, et al. ut supra; and,
(2) 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" the. John 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 church at Laodicea.

These things saith the Amen - That is, He who is true or faithful; from אמן aman, he was tree; immediately interpreted, The faithful and true witness. See Revelation 1:5.
The beginning of the creation of God - That is, the head and governor of all creatures: the king of the creation. See on Colossians 1:15 (note). By his titles, here, he prepares them for the humiliating and awful truths which he was about to declare, and the authority on which the declaration was founded.

(11) And unto the angel of the church of the Laodiceans write; These things saith the (h) Amen, the faithful and true witness, the (i) beginning of the creation of God;
(11) The seventh passage is to the pastors of the Church of Laodicea. The introduction is taken out of (Revelation 1:5).
(h) Amen sounds as much in the Hebrew tongue, as truly, or truth itself.
(i) Of who all things that are made, have their beginning.

And unto the angel of the church of the Laodiceans write,.... Of the city of Laodicea; see Gill on Revelation 1:11; there was a church here in the times of the Apostle Paul; by whom it was founded is not known; mention is made of it in Colossians 2:1, who was now the angel, or pastor of it, whether Epaphras, who is there named, or another, is not certain. According to the Apostolical Constitutions (t), Archippus was ordained bishop of it by the apostles; see Colossians 4:16. There was a church here in the second century, for Sagaris, bishop of it, suffered martyrdom in the times of Antoninus Verus (u); and in the "fourth" century, this church was famous for two eminent bishops, Theodorus and Gregory; and in the "fifth" century, it was the metropolitan church of Phrygia, as it was in the "seventh" century, in which age Tyberius, bishop of this place, was in the sixth synod at Constantinople (w); but now it is even without inhabitants (x). This church represents the state of the church, from the end of the spiritual reign of Christ, till the time of his personal appearing and kingdom, to judge the quick and dead; for after the spiritual reign is over, professors of religion will sink into a formality, and into a lukewarm frame of spirit, and into great spiritual sloth and security, Revelation 3:15, which will make those times like the times of Noah and of Lot; and such will be the days of the coming of the son of man to judge the world. Its name signifies either "the righteousness of the people"; and so may point at that popular and external righteousness, which the majority of the professors of religion in this period of time will be boasting of, and trusting in; being self-sufficient, and self-dependent, when at the same time they will be naked, as well as poor and blind, Revelation 3:17; or it signifies "the judging of the people"; for this church state, at the end of it, will bring on the general judgment; the Judge will now be at the door indeed, standing and knocking; and they that are ready to meet the bridegroom, when he comes, will be admitted into the nuptial chamber, and sit down with him in his throne, in the thousand years' kingdom, at the close of which will be the second resurrection, when all the people, small and great, shall be judged, Revelation 3:19.
These things saith the Amen; see Isaiah 65:16; The word "Amen" is the name of a divine Person with the Jews, and it seems the second Person; for so on those words in Proverbs 8:30; "then was I by him as one brought up with him", they observe (y), do not read "Amon", the word there used, but "Amen"; and, a little after, "Amen", they say, is the "notaricon", or sign of , "God the faithful King"; they make (z) "Amen" to be one of the names of the second "Sephira", or number in the Cabalistic tree, by whom the second Person in the Godhead seems to be designed: and they say (a), that the word "Amen", by gematry (or numerically) answers to the two names "Jehovah, Adonai". Christ may be so called, because he is the God of truth, and truth itself; and it may be expressive of his faithfulness, both to God his Father, and to his people, in whom all the promises he either made, or received, are yea and amen; and also of the firmness, constancy, and immutability of Christ, in his nature, person, and offices, in his love, fulness of grace, power, blood, and righteousness; and is very appropriately assumed by him now, when he was about to give the finishing stroke to all covenant engagements, and to all promises and prophesies; see Revelation 1:18.
The faithful and true witness; who as he was in the days of his flesh; see Gill on Revelation 1:5; so he will be at the day of judgment, a swift witness against all ungodly men; and he may the rather take up this title, not only on that account, but to show that the description he gives of the state and condition of this church is just, Revelation 3:15; and to engage it to take his advice the more readily, Revelation 3:18; and to assure it of the nearness of his coming, Revelation 3:20; and to strengthen the faith of his people, and quicken their hope and expectation of the happiness with him promised, Revelation 3:21; the same character is given to the Logos, or Word of the Lord, by the Targumist in Jeremiah 42:5, let the Word of the Lord be to us , "for a true and faithful witness"; the very phrase here used,
The beginning of the creation of God; not the first creature that God made, but the first cause of the creation; the first Parent, producer, and efficient cause of every creature; the author of the old creation, who made all things out of nothing in the beginning of time; and of the new creation, the everlasting Father of, everyone that is made a new creature; the Father of the world to come, or of the new age and Gospel dispensation; the Maker of the new heaven and new earth; and so a very fit person to be the Judge of the whole world, to summon all nations before him, and pass the final sentence on them. The phrase is Jewish, and it is a title the Jews give to Metatron, by whom they sometimes mean the Messiah; so those words in Genesis 24:2, and Abraham said unto his eldest servant of his house, they paraphrase thus (b),
""and Abraham said unto his servant", this is Metatron, (or the Mediator,) the servant of God, "the eldest of his house"; for he is , "the beginning of the creation of God", who rules over all that he has; for to him the holy blessed God has given the government of all his hosts.
Christ is the "the Prince", or Governor of all creatures,
(t) L. 7. c. 46. (u) Euseb. Hist. Eccl. l. 4. c. 26. & l. 5. c. 24. (w) Eccl. Hist. Magdeburg. cent. 4. c. 2. p. 3. cent. 5. c. 7. p. 418. cent. 7. c. 2. p. 3. c. 7. p. 112. c. 10. p. 254. (x) Smith. Notitia, p. 150. (y) Zohar in Deut. fol. 121. 4. so in T. Bab. Sabbat, fol. 119. 2. & Sanhedrin, fol. 111. 1. Yalkut Simeoni, par. 2. fol. 46. 1. (z) Cabal. Denud. par. 2. p. 7. (a) Lex. Cabal. p. 130. & Baal Hatturim in Deut. xxviii. 15. (b) Zohar in Genesis. fol. 77. 1.

Laodicea was the last and worst of the seven churches of Asia. Here our Lord Jesus styles himself, "The Amen;" one steady and unchangeable in all his purposes and promises. If religion is worth anything, it is worth every thing. Christ expects men should be in earnest. How many professors of gospel doctrine are neither hot nor cold; except as they are indifferent in needful matters, and hot and fiery in disputes about things of lesser moment! A severe punishment is threatened. They would give a false opinion of Christianity, as if it were an unholy religion; while others would conclude it could afford no real satisfaction, otherwise its professors would not have been heartless in it, or so ready to seek pleasure or happiness from the world. One cause of this indifference and inconsistency in religion is, self-conceit and self-delusion; "Because thou sayest." What a difference between their thoughts of themselves, and the thoughts Christ had of them! How careful should we be not to cheat our owns souls! There are many in hell, who once thought themselves far in the way to heaven. Let us beg of God that we may not be left to flatter and deceive ourselves. Professors grow proud, as they become carnal and formal. Their state was wretched in itself. They were poor; really poor, when they said and thought they were rich. They could not see their state, nor their way, nor their danger, yet they thought they saw it. They had not the garment of justification, nor sanctification: they were exposed to sin and shame; their rags that would defile them. They were naked, without house or harbour, for they were without God, in whom alone the soul of man can find rest and safety. Good counsel was given by Christ to this sinful people. Happy those who take his counsel, for all others must perish in their sins. Christ lets them know where they might have true riches, and how they might have them. Some things must be parted with, but nothing valuable; and it is only to make room for receiving true riches. Part with sin and self-confidence, that you may be filled with his hidden treasure. They must receive from Christ the white raiment he purchased and provided for them; his own imputed righteousness for justification, and the garments of holiness and sanctification. Let them give themselves up to his word and Spirit, and their eyes shall be opened to see their way and their end. Let us examine ourselves by the rule of his word, and pray earnestly for the teaching of his Holy Spirit, to take away our pride, prejudices, and worldly lusts. Sinners ought to take the rebukes of God's word and rod, as tokens of his love to their souls. Christ stood without; knocking, by the dealings of his providence, the warnings and teaching of his word, and the influences of his Spirit. Christ still graciously, by his word and Spirit, comes to the door of the hearts of sinners. Those who open to him shall enjoy his presence. If what he finds would make but a poor feast, what he brings will supply a rich one. He will give fresh supplies of graces and comforts. In the conclusion is a promise to the overcoming believer. Christ himself had temptations and conflicts; he overcame them all, and was more than a conqueror. Those made like to Christ in his trials, shall be made like to him in glory. All is closed with the general demand of attention. And these counsels, while suited to the churches to which they were addressed, are deeply interesting to all men.

Laodiceans--The city was in the southwest of Phrygia, on the river Lycus, not far from Colosse, and lying between it and Philadelphia. It was destroyed by an earthquake, A.D. 62, and rebuilt by its wealthy citizens without the help of the state [TACITUS, Annals, 14.27]. This wealth (arising from the excellence of its wools) led to a self-satisfied, lukewarm state in spiritual things, as Revelation 3:17 describes. See on Colossians 4:16, on the Epistle which is thought to have been written to the Laodicean Church by Paul. The Church in latter times was apparently flourishing; for one of the councils at which the canon of Scripture was determined was held in Laodicea in A.D. 361. Hardly a Christian is now to be found on or near its site.
the Amen-- (Isaiah 65:16, Hebrew, "Bless Himself in the God of Amen . . . swear by the God of Amen," 2-Corinthians 1:20). He who not only says, but is, the Truth. The saints used Amen at the end of prayer, or in assenting to the word of God; but none, save the Son of God, ever said, "Amen, I say unto you," for it is the language peculiar to God, who avers by Himself. The New Testament formula, "Amen. I say unto you," is equivalent to the Old Testament formula, "as I live, saith Jehovah." In John's Gospel alone He uses (in the Greek) the double "Amen," John 1:51; John 3:3, &c.; in English Version," Verily, verily." The title happily harmonizes with the address. His unchanging faithfulness as "the Amen" contrasts with Laodicea's wavering of purpose, "neither hot nor cold" (Revelation 3:16). The angel of Laodicea has with some probability been conjectured to be Archippus, to whom, thirty years previously, Paul had already given a monition, as needing to be stirred up to diligence in his ministry. So the Apostolic Constitutions, [8.46], name him as the first bishop of Laodicea: supposed to be the son of Philemon (Plm 1:2).
faithful and true witness--As "the Amen" expresses the unchangeable truth of His promises; so "the faithful the true witness," the truth of His revelations as to the heavenly things which He has seen and testifies. "Faithful," that is, trustworthy (2-Timothy 2:11, 2-Timothy 2:13). "True" is here (Greek, "alethinos") not truth-speaking (Greek, "alethes"), but "perfectly realizing all that is comprehended in the name Witness" (1-Timothy 6:13). Three things are necessary for this: (1) to have seen with His own eyes what He attests; (2) to be competent to relate it for others; (3) to be willing truthfully to do so. In Christ all these conditions meet [TRENCH].
beginning of the creation of God--not he whom God created first, but as in Colossians 1:15-18 (see on Colossians 1:15-18), the Beginner of all creation, its originating instrument. All creation would not be represented adoring Him, if He were but one of themselves. His being the Creator is a strong guarantee for His faithfulness as "the Witness and Amen."

THE CHURCH AT LAODICEA.
The church in Laodicea. Laodicea was situated in the valley of the Lycus, near Colosse and Hierapolis. All three of these churches are named by Paul in the Colossian letter, and an epistle, now probably lost, was sent to Laodicea. The city of Laodicea was very proud of its wealth in the latter part of the first century, a fact we learn from profane history. The church was probably founded by Epaphras, a companion of Paul. The condemnation of the Lord in this epistle is severe, and its extinction is threatened. The site of the ancient city is uninhabited now, and of course the church has long since cease to exist.
Saith the Amen, the faithful and true witness. See notes on Revelation 1:5; also on 2-Corinthians 1:20.
The beginning of the creation. The Being from which the creation begins, the Word that made all things.
I know thy works. The same statement has been made of all the churches, but in all the others there has been something to praise.
Thou art neither cold nor hot. Neither acting hostile to Christ, nor zealous for Him. Christ would rather that men should be opposers than formal, apathetic professors.
So then because thou art lukewarm. This lukewarmness was most offensive, and hence the Lord declares that they shall be rejected like nauseous food. The figure indicates loathing.
Because thou sayest, I am rich. Worldly prosperity had, probably, made the church indifferent.
Knowest not that thou are wretched. Because rejected by the Lord.
Poor. Destitute of the true riches.
Blind. Blinded by the god of this world.
I counsel thee to buy of me gold. "In Christ are all the treasures of wisdom" (Colossians 2:3).
White raiment. That they may have the wedding garments (Matthew 22:11-13).
Anoint thine eyes with eye salve. The unction of the Holy Spirit (1-John 2:20).
As many as I love, I rebuke and chasten. See Hebrews 12:5, Hebrews 12:16.
Behold, I stand at the door and knock. The language implies that Christ is near. If they will open the door by repentance he is ready to enter and bless.
If any man hear my voice. Hear and obey. Then the Lord will enter and they shall partake together of the richness of the feast.
Will I grant to sit with me in my throne. He shall reign with Christ; that is, as a coadjutor of Christ.
As I also overcame. As the result of his overcoming "God exalted him to be a Prince and a Savior," and "to sit at the right hand of the Majesty of the heavens." As he was exalted, so he will exalt all his brethren who win the victory over sin and temptation.

To the angel of the church at Laodicea - For these St. Paul had had a great concern, Colossians 2:1. These things saith the Amen - That is, the True One, the God of truth. The beginning - The Author, Prince, and Ruler. Of the creation of God - Of all creatures; the beginning, or Author, by whom God made them all.