Laodicea is Deceived

“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.” Revelation 3:17

In His message to Laodicea, the True Witness shows us clearly that our lukewarmness “our self-righteousness, or legalism” has deceived us. Revelation 3:17 divides naturally into two parts. The first half of the verse is Laodicea’s own opinion of her spiritual condition; the second half is Christ’s evaluation of Laodicea?s condition. And it is clear that the two opinions disagree totally. There is a radical contradiction between what we think of ourselves and what Christ sees in us.

Laodicea’s problem is a subconscious one. Jesus says Laodicea “knowest not” that she is wretched, miserable, poor, blind and naked. In other words, we have been deceived regarding our true spiritual condition. We do not know what we are really like. 3T: 252-253.

What greater deception can come upon human minds than a confidence that they are right when they are all wrong. The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty and wretchedness. The testimony, so cutting and severe, cannot be a mistake for it is the True Witness who speaks, and His testimony must be correct. 3T:252-253

Now, it is easy to tell the difference between hot works and cold ones – between works of faith and works of the flesh. That is not why Laodicea is deceived about her condition. The reason we have been deceived is that we have not clearly distinguished works of the law (lukewarm works) from works of faith (hot works). It is easy to confuse these two, for the difference between works of the law and works of faith is a real, but subtle, difference.

Luther himself confused these two kinds of works when he condemned the apostle James for upholding works of faith. He called James – epistle “an epistle of straw” because he felt that James contradicted Paul’s writings in the New Testament and that Paul was correct. Actually, Paul and James agree completely. Both uphold works of faith; both teach that genuine justification by faith always produces works of faith. Later in his life, Luther reversed his opinion of James, admitting that the apostle was correct and inspired.

Paul condemns works of the law ‘self-righteousness’ but he insists on works of faith. “By the deeds (or works) of the law there shall no flesh be justified in his sight.” (Romans 3:20). Paul condemns any effort to get to heaven by performing works of the law; those who try to be righteous by keeping the law will never succeed. “Therefore,” Paul says, “we conclude that a man is justified by faith without the deeds of the law.” (verse 28). He taught the same thing to the Galatian Christians. “A man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified.” (Galatians 2:16). In other words, works of the law contradict justification by faith; they are enemies of the gospel. “Satan is seeking with all his subtlety to corrupt mind and heart. And oh how successful he is in leading men and women to depart from the simplicity of the gospel of Christ? Church members are in danger of allowing self to take the throne.” (Review and Herald, 15 December 1904).

Works of the law are what we call legalism or self-righteousness. Such works have no part in our justification. We are justified solely by what Christ did for us in His life and death. Paul explicitly condemns anyone who tries to add works of the law to justification by faith. “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” (Galatians 5:4). Justification by faith simply cannot mix with works of the law, they are mutually exclusive.

On the other hand, Paul strenuously upholds works of faith! After insisting that works do not contribute one bit to our salvation, (see Ephesians 2:8,9) Paul tells the believers that nevertheless, we are “created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” (verse 10). Thus Paul is in harmony with James, who is arguing that justification by faith always produces works of faith.

To the young pastor, Titus, Paul writes, “Not by works of righteousness which we have done (that is, works of the law), but according to His (God’s) mercy He saved us.” (Titus 3:5). Yet only three verses later, Paul says, “I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.” (verse 8). Notice that works of faith are profitable, not to us but “unto men”. Good works reveal to others what Christ is doing in us. It testifies that genuine justification by faith is present.

In this same letter to Titus, Paul says that Christ “gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.” (Titus 2:14). The Greek word translated “zealous” comes from the same root as the word translated “hot” in Revelation 3:15. Paul clearly supports good works ? not as a way to earn our salvation, but as a means of demonstrating genuine justification by faith and of drawing others to Christ. Thus Paul and James are in complete harmony.

“But” some will argue, “didn’t the heroes of the Old Testament win God’s favour by their works – by keeping His laws”?
Not at all. Hebrews, chapter 11 explicitly commends numerous Old Testament individuals for their good works and obedience, but they are commended because of their works of faith. The phrase “by faith” is repeated over and over in Hebrews 11. For example, “By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed, and he went out, not knowing whither he went.” (verse 8).

Abraham didn’t know where he was going, but he obeyed God?s call. It was an obedience born of faith. He didn?t ask God, “Is there electricity where I’m going? Are there refrigerators”? God didn’t tell Abraham, ?There is a house waiting there for you with running water.” He simply said, ‘I want you to go to a land that I will give you.” And Abraham obeyed in faith; therefore, his actions were works of faith, not works of the law, even though he certainly obeyed God’s commandments.

Likewise with Noah. God said to Noah, “I’m going to destroy this earth with a flood. I want you to build an ark.” Did Noah believe God? Yes, and his works gave evidence of his faith. True works of faith are always built on the promises of God, works of the law are built on human promises and performances. At Sinai, God said to the Israelites, “Here are My laws.” And they replied, “All that You say, we will do.” (Exodus 24:7).

What, then, is the essential difference between works of the law and works of faith? Why have we become so deceived that we have mistaken the one for the other and have become unconscious of our real spiritual condition? If we are going to be able to respond to Christ’s counsel, we need to have our eyes open so that we can see clearly the essential difference that sets works of the law apart from works of faith.

The difference is not in the works themselves, because works of the law and works of faith appear very similar on the outside; what is the difference?

The first difference is in the source or origin of the work that is being done. Works of the law are done through human effort – by the flesh.

Works of faith are done by Christ through His Spirit because the Christian is walking by faith. Let’s look at an example of each.

An excellent example of works of the law is the Pharisee’s prayer in Luke 18. The introduction to this story is crucial Notice that Jesus told this story in the context of self-righteousness, or works of the law. “He spake this parable unto certain (people) who trusted in themselves that they were righteous and despised others.” (Luke 18:9) Works of the law typically cause us to despise others; legalists tend to look down on those who aren’t measuring up to their standards.

Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess.” (verses 10-12).

Now, to Jesus’ listeners, the word Pharisee didn’t have the negative meaning it has to us today. A Pharisee was considered to be a very holy person because he was zealous to keep God’s law. So this is a good person who is telling God about himself. Are his works good or bad? They are good. He would get a star in his crown if we were passing them out. But were these good things that he did works of the law or works of faith?

They were works of the law. Why? What is wrong with this Pharisee’s works?

They made him feel good about himself. He wasn’t living for God, but for himself. He’s telling God, “Please look at me. See how good I am!”

And what will Jesus say to him in the judgment? “Many will say to me in that day, Lord, Lord, have we not prophesied in thy name” and in thy name have cast out devils? And in thy name done many wonderful works? And then I will profess unto them, I never knew you: depart from me, ye that work iniquity.? (Matthew 7:22, 23). ‘The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments.” 3T 252

Works of the law are always done for ourselves, for our glory. The source is the flesh, our sinful human nature. The flesh cannot do genuine good works. It can perform works that appear good, but the source is wrong because the flesh is always dominated by self. Notice how often the Pharisee in Jesus’ story uses the word I as he prays about himself.

In contrast, let’s consider this example of works of faith. Paul, who was also a Pharisee, discarded all his works of the law in exchange for Christ and His righteousness.

For we (genuine Christians)? worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh?(I want to be) found in Him (Jesus) not having mine own righteousness, which is the law, but that which is through the faith of Christ, the righteousness which is of God by faith. That I may know Him, and the power of His resurrection, and the fellowship of His sufferings. (Philippians 3:3, 9-11).

Paul’s confidence was in Jesus Christ, not in himself. He says, “I want Jesus to live in me now that I’ve accepted Him as my righteousness.” That must be our position also. Our confidence must be in Jesus, not in self.

Writing to the Corinthian church, Paul says, “I laboured more abundantly than they all (the other apostles).” But lest someone should misunderstand, he quickly adds, “Yet not I, but the grace of God which was with me.” (1Corinthians 15:10). It wasn’t Paul, in his human nature, who was doing the work, it was God doing it in him. The source of works of faith is Christ working in us through His Spirit.

That is the first difference between works of the law and works of faith. Works of the law have their source in our sinful human natures. Works of faith have their origin in Jesus Christ, who works in us and through us by His Spirit.

The second difference between the two is closely related. It is the motive that lies behind the works that we do.

Works of the law are motivated by one or more of the following reasons:
1. Fear of punishment
2. Desire for reward
3. Bringing glory to self

Works of the law are always motivated by self. They are self pretending to be good.

God judges us, not by our actions, but by the motives behind those actions. Our problem as Laodicea – the reason we are deceived about our true condition – is that we do the opposite; we judge ourselves by our actions, not by our motives. Jesus brought out this distinction in His Sermon on the Mount. The Pharisee would say, ?I have never murdered anyone!? But Jesus replies, ?Wait a minute! If you hate someone in your heart, you have killed him, even if you don?t actually murder him physically. If you look at a woman with lust in your heart, you have committed adultery, even if you haven?t actually done the act.” God looks at the heart. That is why in the judgment He will weigh every secret motive. When we realize this far-reaching standard, we will know that all of us are unclean. “All the ways of a man are clean in his own eyes, but the Lord weigheth the spirits.” (Proverbs16:2). God considers not only the act, but the spirit that motivates the act.

Paul illustrates the difference between works of the law and works of faith by pointing to the experience of Abraham and his sons, Isaac and Ishmael. He says, “Abraham had two sons, the one by a bondmaid, the other by a freewoman” He who was of the bondwoman was born after the flesh, but he of the freewoman was by promise.” (Galatians 4:22, 23).

What does Paul mean? He is simply pointing out that Ishmael was the product of Abraham’s own works. Isaac, on the other hand, was Abraham’s son as the result of a promise. Who produced Ishmael? Abraham. Who produced Isaac? God. Abraham could not produce Isaac without a miracle from God because Sarah was past the age of childbearing. It was humanly impossible. Thus works of faith are produced by God alone as we walk in faith as Abraham did. But works of the law are produced by our own human natures as Abraham produced Ishmael through Hagar. “Which things,” Paul continues, “are an allegory, for these are the two covenants; the one from the mount Sinai, which gendereth to bondage.” (verse 24).

Why is Mount Sinai a symbol of the covenant that leads to bondage? Because when God gave Israel His law on Mount Sinai, the people responded, “All that the Lord hath said we will do, and be obedient.” (Exodus 24:7). That was the old covenant ? people promising God to be good in exchange for salvation. Did they succeed? No. When they failed, did they acknowledge their failure? No. Instead, they made many rules ” human rules” that they could keep. Then they said, “Look, God, we?re keeping Your law.”

The difference between the old covenant (Ishmael) and the new covenant (Isaac) is not easily apparent. Only a closer look at the two covenants reveals that while the old covenant was a contract between God and Israel, the new covenant was a will made by God, benefiting humanity. When God entered into a contract with Israel at Mount Sinai, He was fully aware they could not keep it. But the old covenant was necessary to destroy all confidence in the flesh so that the way might be opened for the new covenant. Unfortunately, the Jewish nation refused to acknowledge their total depravity and consequently rejected the new covenant in Christ. Their history, says Paul, has been recorded for our benefit ?upon whom the ends of the world are come.” (1 Corinthians 10:11). May we not repeat their history!

Paul continues his comparison, ?But Jerusalem which is above is free, which is the mother of us all? Now we, brethren, as Isaac was, are the children of promise.” (Galatians 4:26, 28). Isaac represents God’s promise and God’s performance through Sarah. In the new covenant, we accept by faith the promises of God and allow Him to work in us. Here is how Ellen White puts it:

There are those who profess to serve God, while they rely upon their own efforts to obey His law, to form a right character, and secure salvation. Their hearts are not moved by any deep sense of the love of Christ, but they seek to perform the duties of the Christian life as that which God requires of them in order to gain heaven. Such religion is worth nothing. (Steps to Christ, 44).

The birth of a son to Zacharias, like the birth of the child of Abraham, and that of Mary (Christ Himself), was to teach a great spiritual truth, a truth that we are slow to learn and ready to forget. In ourselves we are incapable of doing any good thing; but that which we cannot do will be wrought by the power of God in every submissive and believing soul. It was through faith that the child of promise was given. It is through faith that spiritual life is begotten, and we are enabled to do the works of righteousness. ( The Desire of Ages, 98).

It is only through faith that we can produce righteousness. Both justification and sanctification are by faith alone. “All our good works are dependent on a power outside of ourselves.” (Christ’s Object Lessons, 160). (Notice Ellen White says “all our good works”, not “some of our good works”). “All that man can do without Christ is polluted with selfishness and sin; but that which is wrought through faith is acceptable to God.” (Selected Messages, 1:364).

This is still an issue today with us in Laodicea. Many are trapped in a subtle form of legalism and are sincerely ignorant of it. Laodicea has been deceived, and she doesn’t know it because she has confused works of the law with works of faith.

Some are concerned that if we teach these things, men and women will be tempted to quit trying to be obedient. That they will put forth no effort to overcome sin. But true faith always involves effort and struggle with sin. What does faith mean? It means two things when we truly put faith into practice. It means
1. “Not I”
2. “but Christ”

The first is negative; this is our part. The second is positive; this is Christ’s part.

The first is the most difficult. When we say, “Not I,” we are saying something that contradicts our sinful human natures and our pride. We are going against our natures. Of course, that is painful to the ego because we want some credit in this matter of sanctification. So instead of saying, “Not I, but Christ”, we prefer to say, “I plus Christ”. We are willing to admit that justification is Christ alone, faith alone.

But when it comes to sanctification, we want to have a part. But that is not true; the Bible does not teach that. The Bible teaches that the flesh, our human nature, is an enemy of God. It is not subject to God’s law and never can be. (see Romans 8:7). So in everything, we must say, “Not I, but Christ.” That is what Christ is saying to poor, deceived Laodicea (see 2Corinthians 4:7).

Our works, which look good because they are works of the law, have deceived us. They resemble works of faith, so we think that we are “rich, and increased with goods, and have need of nothing”. But Christ says, Actually, you are ?wretched, and miserable, and poor, and blind, and naked.” (Revelation 3:17). The only other place in the New Testament where this word wretched appears is Romans 7:24. After admitting his inability in himself to do any good thing, Paul cries out, “O wretched man that I am! Who shall deliver me from the body of this death”?

It’s true that Paul also says, “I can do all things through Christ which strengtheneth me.” (Philippians 4:13). But he can say that only after he has first said, “O wretched man that I am!? And the only way Paul or we can realize our wretchedness is to realize that our works of the law, good as they may appear, are as filthy rags in God’s sight. (see Isaiah 64:6).

When we do works of the law, the more we do, the more highly we think of ourselves – just like the Pharisee in Jesus’ story. Those who are successfully doing works of the law are likely to believe, or even say, “I have not sinned for such and such a length of time.” This is the epitome of the Laodicean condition. This attitude will destroy us!

In contrast, the believer who is doing works of faith will always see himself as a sinner. Even though his works are good he will never feel righteous; he will always think of himself as “O wretched man that I am!” The closer we come to Christ, the more clearly we’ll be able to see the great gulf between what we are and what He would have us to be.

Ellen White says: The Laodicean message must be proclaimed with power; for now it is especially applicable? Not to see our own deformity is not to see the beauty of Christ?s character. When we are fully awake to our own sinfulness, we shall appreciate Christ? Not to see the marked contrast between Christ and ourselves is not to know ourselves. He who does not abhor himself cannot understand the meaning of redemption. (Review and Herald, 25 September 1900).

Of course, we may recognize that the righteousness of Christ dwells in us by faith. We may rejoice in the high esteem that Christ places on us “in Christ”. But when we truly understand the gospel sanctification ” what Christ does in us ” we can never be the source of our assurance because we will always feel that we are sinners – and that is no assurance. Our assurance comes from what we are “in Christ”. In Christ, we stand complete and perfect. What He does in us is ongoing and incomplete. In fact, Christ will do many good works in us that we are not even aware of. Remember, Jesus tells us that in the judgment He will say, ?I was hungry, and you fed Me. I was thirsty, and you gave Me something to drink. I was naked, and you clothed Me.?

And we will reply, “Lord, when did we do these things” We don’t remember doing that.? We are unconscious of many of the works Christ will do through us. Works of faith, what Christ does in us, do not save us. They are the evidence that we have salvation and justification by faith.

Laodicea is sadly deceived, mistaking her works of the law for works of faith. She looks at all the good things she is doing and says, “I am rich and need nothing!” But the True Witness sees that in reality, she is wretched, poor, blind and naked. May God give us grace to understand our true condition so that we will be willing to make a positive response to His counsel. And that is the topic of my next message.